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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
cult/festival, women Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 73
fast/festival, friday day Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 46, 266, 274, 293, 365, 522, 523, 526, 527
fast/festival, monday day Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 266, 274, 275, 523, 526, 527
fast/festival, wednesday day Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 46, 266, 274, 293, 523, 526, 527
festival Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35, 39, 190, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238
Athanassaki and Titchener (2022), Plutarch's Cities, 109, 134, 284
Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 24, 25, 71
Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 52, 53, 114, 133, 231
Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 65, 70, 71, 74, 82, 105, 138, 142, 143, 147, 215
Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 24, 26, 31, 36, 37, 38, 137, 138, 142, 157, 169, 171, 180, 185, 212, 268, 292
Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 69, 143, 144, 145, 193, 247
Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 52
Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 13, 14, 75, 76, 115, 159, 160, 191, 217, 263, 313, 314
Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 50, 240, 241, 242, 243, 255, 258, 311, 373, 412, 430, 432
Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 30
Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 104, 114, 117, 120, 125, 127, 203, 211, 212, 213, 223, 228, 265, 270, 275, 276, 286
Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 11, 79, 81, 161, 164, 226, 258
festival, absent from, petillius spurinus, q., latin Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 251
festival, agonothete, at olympia Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 189, 190
festival, agrionia Athanassaki and Titchener (2022), Plutarch's Cities, 33, 77
festival, aition for arkteia, mounichia Parker (2005), Polytheism and Society at Athens, 238, 239
festival, akraiphia, ptoia Wilding (2022), Reinventing the Amphiareion at Oropos, 133, 134, 142
festival, alexandreia Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 63, 72, 111
festival, and political tensions Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 331, 332
festival, and sarapis, of for horus Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 183, 350
festival, anna perenna Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 263, 264
festival, anna perenna of Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 304, 305
festival, anniversary of a colony MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 87
festival, annual/multiannual Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 107, 144
festival, annual/multiannual, imperial Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 132, 142, 145, 153
festival, annual/multiannual, names Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 53, 54, 104
festival, annual/multiannual, numa’s cycle of Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 65
festival, anthesteria Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 109, 110
Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 161
festival, anthestēria Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 107
festival, apatouria Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 106
festival, apaturia Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 120
festival, arbor intrat Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 70, 167, 275, 285, 286, 288, 289, 290
festival, ares gynaecothoenas Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 16, 17
festival, artemis, goddess and cult, artemisia Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 169, 170, 176, 219, 274, 276, 277, 278, 287, 306
festival, artemis, goddess and cult, daitis Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 169, 170, 176, 266, 276, 306, 321
festival, artemis, goddess, laphria Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 15
festival, as interpretative context for epinician Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 120, 249
festival, asklepieia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 111
festival, at aphrodisias Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 47
festival, at caesarea corinth Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 121, 122
festival, at cos, asclepius Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 86
festival, at delos, pythia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 17, 18, 45, 111, 118, 119, 120
festival, at eretria, dionysus Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 96, 110
festival, at isis, pi, ?, -thoth Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 387
festival, at lampsacus, asclepius Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 85, 95
festival, at naples, sebasta Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 97, 98, 100, 108, 109, 110, 111, 117, 118, 120, 121, 125
festival, at olympia Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 22, 132, 137
festival, at olympia macedon Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 27, 32
festival, at pythia delos, new pythia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 117
festival, at saqqâra, imhotep Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 433, 737
festival, at saqqâra, thoth Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 441, 737, 738, 739
festival, at sikyon Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 158, 159, 160
festival, at the damage/desecration in this entry, rosalia/rosatio, rose tomb Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 459
festival, at the piraeus, asclepius Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 110
festival, at theban herakleion Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 53, 54, 55, 56, 57, 58, 59
festival, athenaea, hellenistic Parker (2005), Polytheism and Society at Athens, 462, 463
festival, attic Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 92
festival, audience MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 105
festival, augustus, at latin Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 251
festival, balbillea Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 188, 189
festival, banquet MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 76
festival, basileia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 45, 46
festival, bendis Athanassaki and Titchener (2022), Plutarch's Cities, 6
festival, brauron, arkteia Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 158
festival, brauron, brauronia Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 343
festival, burial, deme Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 355, 803, 806, 807, 811, 867, 868, 869, 870, 886, 887, 922, 985, 991, 992, 1161, 1162
festival, burial, state Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 51, 53, 310, 393, 636
festival, burial, tetrapolis Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 767, 896, 1151, 1152, 1153
festival, calendar Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 68, 69, 354
festival, calendar of sals Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 39
festival, calendar sals, of athena at Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 147, 149
festival, calendar sals, of hathor-neith in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 148, 149, 170, 184, 219, 265
festival, calendar sals, of osiris in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 147
festival, calendar, hadrian, emperor, revision of Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 111
festival, celebration of artemisia Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 102, 103, 104, 106, 107, 108, 109, 110, 111
festival, chaeronean Athanassaki and Titchener (2022), Plutarch's Cities, 33, 40, 316
festival, charilla Bernabe et al. (2013), Redefining Dionysos, 292
festival, christian elite rhetoric, maioumas Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 105
festival, cicellia Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 38
festival, civic Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 323, 324, 325, 329, 340
festival, coming of age, festivals, MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 91, 92, 93
festival, commemorative Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 213
festival, community MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 22
festival, competitions Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 134, 135, 230, 231
festival, competitions artemisia, agones, in Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 104
festival, competitions olympia of ephesos, agones Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 189
festival, completion of the septuagint Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 44
festival, contests, hadrian, interest of in Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 175
festival, coresia Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 244, 245
festival, culture Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 130
festival, cycle, agricultural cycle and Parker (2005), Polytheism and Society at Athens, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205
festival, delia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 18
festival, delphic MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 22
festival, demetrieia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 176, 177
festival, demetrieia rhodes, siege of Jim (2022), Saviour Gods and Soteria in Ancient Greece, 17, 183, 184, 185
festival, demetrieia soter, in athens Jim (2022), Saviour Gods and Soteria in Ancient Greece, 172, 173, 174, 175, 176, 177, 178, 179, 180
festival, demostheneia Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 256, 257, 361
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 22
festival, described, by xenophon of artemisia ephesos Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 106
festival, descriptions of MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 25
festival, dionysia Athanassaki and Titchener (2022), Plutarch's Cities, 33, 78, 134
Bernabe et al. (2013), Redefining Dionysos, 101
festival, dionysia, city, athenian MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 41, 51
festival, dionysiac Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 272, 300
festival, distributions of money and food Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 290
festival, easter Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 157
festival, egypt Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 312
festival, ekecheiria during, artemisia Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 103
festival, ekphrasis, of a Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 189, 262
festival, eleusinia, athenian Athanassaki and Titchener (2022), Plutarch's Cities, 127, 128, 129, 130, 131, 315
festival, eleusinia, theban Athanassaki and Titchener (2022), Plutarch's Cities, 40
festival, eleusis Athanassaki and Titchener (2022), Plutarch's Cities, 127, 128, 129, 130, 131, 315
festival, eleutheria, plataean Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 372
festival, enthronement Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 20, 23, 24, 25, 28, 50, 164
Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 59, 60, 136, 137, 139, 140
festival, eros, erotidia Athanassaki and Titchener (2022), Plutarch's Cities, 41, 78, 79, 80
festival, festival, oration, heavenly MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 141
festival, festivals, Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 14, 59, 76, 291
festival, for artemis in statue of goddess from, wet-nurse Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 175
festival, for arten of eretria on, chalcidian vases, archaic Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 183
festival, for augustus’ birthday, christian meals Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 262
festival, for augustus’ birthday, tertullian Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 262
festival, for kykhreus unknown, ? Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 251
festival, foundation at delphi, sanctuary of apollo Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 84, 96
festival, hadrianeia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 110
festival, haker Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 278
festival, hemithea, decree pertaining to kastabeia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 302, 303
festival, hermaea Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 153
festival, hermaea hermias, paean for Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 96, 354
festival, history of olympia of ephesos Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 188
festival, hittites, new year Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 288, 314, 320
festival, honoring julia, julius caesar Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 253
festival, impression of dionysiac Schwartz (2008), 2 Maccabees, 378
festival, in akraiphia, soteria Jim (2022), Saviour Gods and Soteria in Ancient Greece, 145
festival, in alexandria, ptolemaea Jim (2022), Saviour Gods and Soteria in Ancient Greece, 187, 188
festival, in bonn Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 188
festival, in cyzicus, soteria Jim (2022), Saviour Gods and Soteria in Ancient Greece, 76, 77
festival, in delphi, soteria Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11, 19, 54, 55, 56, 57, 79, 145
festival, in drinking rituals, demetrieia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 19, 176
festival, in hecatesia lagina, in lagina Jim (2022), Saviour Gods and Soteria in Ancient Greece, 13, 62, 63, 136, 147
festival, in hecatesia lagina, in phrygia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136, 147, 161, 243, 244, 245, 246, 247, 248
festival, in hecatesia lagina, standardized use of Jim (2022), Saviour Gods and Soteria in Ancient Greece, 63, 161, 246
festival, in lagina, hecatesia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 63
festival, in megalopolis, koreia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 129
festival, in megalopolis, soteria Jim (2022), Saviour Gods and Soteria in Ancient Greece, 145
festival, in olympian Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 140, 141
festival, in pergamum, soteria Jim (2022), Saviour Gods and Soteria in Ancient Greece, 159
festival, in priene, soteria Jim (2022), Saviour Gods and Soteria in Ancient Greece, 5, 65, 66, 145
festival, in thessaly, itonia Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 14, 20
festival, interruption Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 284
festival, isia Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 400
festival, isis, incubation during Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 387
festival, isis, navigium isidis Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 127, 143, 145, 152, 156
festival, isthmia Athanassaki and Titchener (2022), Plutarch's Cities, 40, 78
festival, itonia at arkesine and minoa, athena itonia on amorgos Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 221
festival, jewish elite rhetoric, maioumas Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 105
festival, judges, of the dionysian Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 76, 77, 78, 79, 80, 82, 83, 650, 653
festival, juvenalia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 98, 109
festival, kaisarea Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 196
festival, kaisareia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 117, 123, 124, 125
festival, kataibates, demetrieia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 17
festival, kommodeia sebasta Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 111
festival, koreia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 76, 77
festival, lenaea Athanassaki and Titchener (2022), Plutarch's Cities, 93
festival, lenaia comic Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 111, 120, 133, 237
festival, libanius, ekphrasis of a Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 189, 262
festival, lēnaia Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 107
festival, maioumas Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 104, 105
festival, meals, sabbath, and Schiffman (1983), Testimony and the Penal Code, 196, 197
festival, mounichia Parker (2005), Polytheism and Society at Athens, 209, 228, 233, 242
festival, mouseia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 83, 122
festival, museia Athanassaki and Titchener (2022), Plutarch's Cities, 41
festival, mysteries in cyzicus, koreia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 77
festival, naples, sebasta Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 545, 591
festival, neleis Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174
festival, neronia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 99, 110, 111
festival, night MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 43
festival, night, pergamum MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 34
festival, non-elites, in fors fortuna Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 163
festival, of adonis Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 37
festival, of adonis, aristophanes, women at the Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 45
festival, of agatha, st. Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 210
festival, of akitu Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 79
festival, of anna perenna, ovid, on the Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 263, 264
festival, of anthesteria Levison (2009), Filled with the Spirit, 332
festival, of apollo ptoios at akraiphia, ptoia Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 113
festival, of apollo, carneian Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 63, 64, 68
festival, of apollo, delian Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 23
festival, of arkesine andminoa?, architectural evidence of the itonia, joint shrine and Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 233, 234, 235, 237, 238
festival, of artemis Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 68
festival, of booths Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 163, 191, 193
festival, of conges Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 658
festival, of corpus christi Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27
festival, of dionysus Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 128
festival, of easter MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 105, 107
festival, of eros Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 93
festival, of festivals, with tragic performances, other than dionysia, athena itonia Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 92, 156
festival, of fools, festivals, feriae stultorum Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 146, 147, 148, 149
festival, of great mother goddess, spring Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 177, 181, 355
festival, of hannukah lights Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 287, 288, 295, 296
festival, of hermes at tanagra Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 328
festival, of justin kalends König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 192
festival, of lampsacus, lenaea Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 32, 59, 85, 154, 155, 335
festival, of leukophryena Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 185, 187, 189, 190, 326, 329, 330, 356, 357
festival, of lights, hanukkah, holiday of Schwartz (2008), 2 Maccabees, 143, 150, 151
festival, of macedonius, hermit, maioumas Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 254
festival, of martin st. Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 188
festival, of new sunday MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 12, 66, 120, 122, 123, 124, 125
festival, of pentecost MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 126
festival, of pytho, apollo, of the MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 39
festival, of risus festival, festival, festivals, risus Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 186, 194, 281
festival, of satire. see julian, as satirist, saturnalia Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 182
festival, of shavuot, pentecost, weeks Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 46, 48, 49
festival, of the first fruits of oil Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 101, 102
festival, of the first fruits of wine Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 101
festival, of the holy lights, epiphany MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 56, 88, 100, 102, 104, 106, 119, 160
festival, of the maccabees Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 191
festival, of the nativity MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 56, 107
festival, of the rose Champion (2022), Dorotheus of Gaza and Ascetic Education, 34, 35
festival, of the weeks MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 126
festival, of the, pots Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 147
festival, of translation, of lxx, in history, commemorative Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 135
festival, of two days, passover Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 137, 160
festival, of ummayads, dynasty, unleavened bread Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 60
festival, of unknown god on, salamis Parker (2005), Polytheism and Society at Athens, 376, 377, 484
festival, of unleavened bread Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71
festival, of veneralia Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 126, 149
festival, of vesta Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 234
festival, of weber, max, weeks Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101, 102, 103, 104, 109
festival, of weeks Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 118, 149, 156
festival, of zeus and the muses Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 32
festival, of zeus eleutherios, plataiai Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
festival, of zeus sosipolis, loans Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 97, 99, 106
festival, olympia of ephesos Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 178, 188, 189, 190, 191, 267
festival, olympic, original MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 25, 110
festival, on amorgos, itonia Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 205, 225, 226, 228, 229, 230, 237, 238, 239, 240
festival, oration MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 2, 12, 13, 17, 25, 29, 31, 35, 36, 37, 38, 39, 56, 65, 71, 77, 89, 95, 102, 106, 107, 110, 120, 125, 126, 147, 148
festival, oration, christian MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 26, 29, 35
festival, oration, classical MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 26
festival, oration, in pergamum MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 54, 55
festival, organisation of Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 231
festival, organization of olympia of ephesos Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 189, 190, 191
festival, pagan MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 26, 30, 31, 33, 36
festival, pamboeotia Athanassaki and Titchener (2022), Plutarch's Cities, 40
festival, pamboiotia Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 151, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165
festival, panamareia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 64
festival, panathenaea Athanassaki and Titchener (2022), Plutarch's Cities, 126, 136, 154
Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 91, 144, 145, 242
Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 18, 193
festival, panathenaic MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 25, 67
festival, panhellenic Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 319, 329, 330, 331, 354, 356, 357
festival, paraphernalia Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 227
festival, partheneia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 62
festival, pasithea, ephesian Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 178, 182
festival, periodos circuit Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 25, 111, 117, 118, 119, 120
festival, phersephassia, festival, koreia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 77
festival, philosophy MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 120
festival, plataea, daidala Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 41, 61
festival, pleasure appropriate usage of of artistic Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 203
festival, plynteria, athenian Athanassaki and Titchener (2022), Plutarch's Cities, 138
festival, poliorcetes, demetrieia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 185
festival, politicization of Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 329
festival, prayer Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 161, 162, 163, 164, 165, 166
festival, president, agonothetes Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 256, 258
festival, private Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 74, 75
festival, procession at ptolemaia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 47, 48
festival, processions Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 244
festival, profitable for vendors, artemisia Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 100
festival, prometheus Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 368
festival, prymnessus, sacaea Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 119
festival, ptoia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 121, 122, 126
festival, ptolemaia Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 90
Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 34, 39, 45, 46, 47, 48, 72, 117
festival, ptolemaios archive, dream received during lunar Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 738, 739
festival, pyanopsia Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 107
festival, pythia Athanassaki and Titchener (2022), Plutarch's Cities, 41
Jim (2022), Saviour Gods and Soteria in Ancient Greece, 55
festival, pythian Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 48, 49, 260
festival, quirinalia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 91, 92
festival, removal of honours for, demetrieia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 17, 177, 178, 180
festival, renewal Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 290
festival, reorganisation of Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 121
festival, resembles olympia at elis, olympia of ephesos Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 189
festival, restoration Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 284
festival, rhomaia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 72, 80
festival, romaia Athanassaki and Titchener (2022), Plutarch's Cities, 40
Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 88, 90
Jim (2022), Saviour Gods and Soteria in Ancient Greece, 63
festival, sacaea Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 117, 119
festival, sacrifice, thysia, laphria Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 15
festival, saeculum Crabb (2020), Luke/Acts and the End of History, 73, 74, 102, 106
festival, salamis, unknown Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 251
festival, salus Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 176, 177
festival, sarapieia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 72, 73, 82
festival, saturnalia, roman Amsler (2023), Knowledge Construction in Late Antiquity, 198
festival, saving epiphanies of partheneia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 60, 62
festival, seleuceia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 19
festival, soteria, festival, koreia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 77, 147
festival, spectatorship MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 51, 52, 53, 55, 76, 96, 125, 126, 128
festival, sunday day Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 46, 49, 523, 629
festival, sylleia Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 88, 90
festival, tetralogy, in the dionysian Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 78, 181
festival, thargēlia Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 107
festival, theadelphia Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 46
festival, thesmophoria Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 158
festival, thesmophoria thetis, shrine of Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 136
festival, time, ritual purity, rules relaxed at Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 109, 183
festival, to saturn, martyrdom of dasius disrupting Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 59, 60
festival, torch procession MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 96
festival, trophonia Athanassaki and Titchener (2022), Plutarch's Cities, 40
festival, παυσιτοκεῖα‎, partheneia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 10
festival, προστατοῦσα‎, partheneia Jim (2022), Saviour Gods and Soteria in Ancient Greece, 51
festivals Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 5, 6, 13, 71, 156, 157, 170, 172, 173, 174, 176, 177, 223, 226, 227, 228, 229, 230, 232, 330, 331, 363, 456
Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 13, 65, 78, 96, 144, 145, 150, 151, 152, 154, 172, 183, 221, 222, 223, 224
Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 235
Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 87, 90, 106, 128, 143, 145, 149, 152, 312, 340
Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 53, 87, 88, 90, 106
Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 14, 78, 80, 163
Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 77, 149
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 166, 167
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 89
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537, 538, 539, 540, 541, 542, 544, 546, 547
Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 1, 16, 33, 34, 53, 62, 113, 114, 116, 120, 133, 155, 187, 194
Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 62, 171, 191, 192, 244, 254, 260, 313, 336, 337, 343
Gera (2014), Judith, 19, 20, 265, 266, 267
Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 42, 61, 72, 79, 92, 103, 135, 152, 162, 173, 208, 226, 229, 233, 246
Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 23, 32, 41, 49, 124, 181, 191, 236
Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 106, 107, 108, 109, 110, 111, 112
Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 97, 98, 99, 100
Huttner (2013), Early Christianity in the Lycus Valley, 45, 64, 66, 76, 140, 153, 160, 166, 278, 305, 306, 307, 375
Jenkyns (2013), God, Space, and City in the Roman Imagination, 83, 84, 85, 108, 114, 150, 197, 212, 217, 240, 248
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 23, 28, 54
Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 90, 111
Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 55, 132, 155, 215, 267, 268, 269, 283
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 154, 157
Meinel (2015), Pollution and Crisis in Greek Tragedy, 175, 176
Mikalson (2003), Herodotus and Religion in the Persian Wars, 100, 101, 177
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, 27, 79, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 189, 190, 203, 296, 306
Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 84
Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 23, 27, 28, 29, 30, 31, 32, 33, 34, 54, 55, 57, 63, 91, 130
Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 4, 7, 8, 15, 123, 161, 286, 315, 316, 327, 328
Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 107, 117, 160, 165
Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 9, 160, 177, 189
Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 98, 105, 106, 107, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 181, 191, 199
Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 39, 194, 201, 208, 216
de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4, 101, 102, 161, 186, 187
festivals, "religious" vs. "non-religious, " Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 8
festivals, abused by tyrants Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 93
festivals, achilles tatius Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 723
festivals, actia Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 31
Huttner (2013), Early Christianity in the Lycus Valley, 375
festivals, administration of Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 35, 36, 86, 90, 277
festivals, adonia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 250, 251, 252
festivals, adrasteia Huttner (2013), Early Christianity in the Lycus Valley, 53
festivals, agonistic Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 84, 85, 91, 93, 101, 102
festivals, agoreia Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 291
festivals, alexander iii, ‘the great’, of macedon, and theatre Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 22, 32, 33
festivals, and apollo Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 83, 87, 88, 90, 121, 134, 137
festivals, and ares Mikalson (2010), Greek Popular Religion in Greek Philosophy, 87
festivals, and artemis Mikalson (2010), Greek Popular Religion in Greek Philosophy, 87
festivals, and athena Mikalson (2010), Greek Popular Religion in Greek Philosophy, 88, 89, 92
festivals, and bendis Mikalson (2010), Greek Popular Religion in Greek Philosophy, 85, 86
festivals, and boiotian regional identity Wilding (2022), Reinventing the Amphiareion at Oropos, 128, 129, 130, 158, 167, 248, 252, 253, 265
festivals, and charis Mikalson (2010), Greek Popular Religion in Greek Philosophy, 80, 89, 179, 246
festivals, and courtship, sanctuaries/temples Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16, 262
festivals, and curetes Mikalson (2010), Greek Popular Religion in Greek Philosophy, 88
festivals, and divinatory incubation, incubation, egyptian and greco-egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 387, 441, 446, 470, 507, 508, 509, 735, 736, 737, 738, 739, 740, 741, 742, 743, 744
festivals, and education Mikalson (2010), Greek Popular Religion in Greek Philosophy, 83, 87, 88, 89, 90, 95, 212
festivals, and eudaimonia Mikalson (2010), Greek Popular Religion in Greek Philosophy, 84, 85
festivals, and fasts Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 116, 134, 136, 159, 167, 168, 170, 174, 178, 179, 191, 193, 218, 220, 263, 265, 266, 292, 293, 294, 317, 319, 320, 328, 329, 340
festivals, and healing, religion, egyptian and greco-egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 737
festivals, and heightened religiosity, religion, egyptian and greco-egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 476, 489, 736, 742
festivals, and incubation, abydos memnonion, lunar Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 738, 739
festivals, and liturgies Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 80
festivals, and meals, festivals, communal Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 432
festivals, and muses Mikalson (2010), Greek Popular Religion in Greek Philosophy, 83, 87, 88, 90, 92
festivals, and non-elites Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 238, 239
festivals, and rites Welch (2015), Tarpeia: Workings of a Roman Myth. 37, 38, 57, 131, 182, 197, 198, 199, 255, 267, 268, 269, 270, 271
festivals, and rites, nonae caprotinae Welch (2015), Tarpeia: Workings of a Roman Myth. 255, 267, 268
festivals, and rites, parentalia Welch (2015), Tarpeia: Workings of a Roman Myth. 38, 131
festivals, and rites, parilia Welch (2015), Tarpeia: Workings of a Roman Myth. 38, 120, 121, 123, 188, 198
festivals, and rites, poplifugium Welch (2015), Tarpeia: Workings of a Roman Myth. 268
festivals, and service to gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 63
festivals, and social roles Parker (2005), Polytheism and Society at Athens, 373
festivals, and tamid service Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 20, 22, 31, 32, 34, 242, 249
festivals, and theory of ritual Parker (2005), Polytheism and Society at Athens, 369
festivals, and traveling poets Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 137
festivals, and zeus Mikalson (2010), Greek Popular Religion in Greek Philosophy, 86, 87
festivals, and, decrees Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 94
festivals, andania Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 34, 102
festivals, annual Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 47, 128
festivals, antheia Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 10, 15, 16, 17, 18, 19, 20, 21, 22, 23, 28, 29, 30, 32, 33, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 66, 67
festivals, anthesteria Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 145, 147, 148
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 182, 263
Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 61
festivals, antioch, pagan König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 192, 193
festivals, antiochia Huttner (2013), Early Christianity in the Lycus Valley, 34, 35, 58
festivals, antonia Huttner (2013), Early Christianity in the Lycus Valley, 64
festivals, apatouria Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 263, 264, 530, 531
festivals, apaturia Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 120
festivals, apollo Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 91
festivals, ares Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 85
festivals, ares gynaecothoenas Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 16, 17
festivals, aristophanes Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 242
festivals, aristotle, and athenian dramatic Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 326, 327, 343
festivals, aristotle, on Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 691
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 80, 84, 85, 86, 93, 94, 170
festivals, arrhephoria Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 262
festivals, artemis brauronia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 33, 100, 101, 184, 188, 189, 274, 492, 493, 494, 495, 496, 525, 532, 533
festivals, artemis hyakinthotrophos Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 94
festivals, artemis kindyas Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 260
festivals, artemis leukophryene Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 546, 547
festivals, as benefactions Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 243
festivals, as profit source for food sellers Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 267, 268
festivals, as settings for symposium literature König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 85, 96, 158, 173, 210
festivals, asklepeia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 267
festivals, assembly and Parker (2005), Polytheism and Society at Athens, 160
festivals, associated with, dionysus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 297, 300, 301, 308, 315, 316, 331
festivals, at ilium, athena Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 86, 87, 109
festivals, at panathenaea, married women at Parker (2005), Polytheism and Society at Athens, 170, 258
festivals, athenaeus, quoting pherecrates on food and drink at Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 243
festivals, athenian Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 104, 105
festivals, athenians, at the Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 182, 183, 184, 185
festivals, athletic, dramatic or cultural Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 243
festivals, attaleia Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 97, 125
festivals, attendance, dramatic Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 77
festivals, attic abundance of Parker (2005), Polytheism and Society at Athens, 160, 379
festivals, attic activities at Parker (2005), Polytheism and Society at Athens, 178, 180, 182, 183, 185
festivals, attic common to athens and demes Parker (2005), Polytheism and Society at Athens, 75
festivals, attic confined to athens Parker (2005), Polytheism and Society at Athens, 74
festivals, attic confined to demes Parker (2005), Polytheism and Society at Athens, 74, 75
festivals, audience, at the Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 182, 183, 184, 185
festivals, augustan Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 15, 20, 32, 57, 59, 60, 61, 63, 66, 232, 238, 239
festivals, averting natural catastrophes Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 181, 182, 183, 184, 185, 201, 202, 219, 220
festivals, beaches, as site of jewish Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 291, 300
festivals, bilingual dream letter, and incubation during Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 507, 508, 509, 741, 742
festivals, boukatia Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 291
festivals, bouthysia Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 207, 208, 209
festivals, calendar and Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 191, 192
festivals, calendars, of roman Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 53
festivals, caristia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 52, 55, 217, 218, 223, 224, 225, 228, 232
festivals, carmentalia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 1, 41, 42, 51, 77, 78, 120, 192
festivals, carneia of sparta Mikalson (2003), Herodotus and Religion in the Persian Wars, 64, 212
festivals, cavalry at Parker (2005), Polytheism and Society at Athens, 262, 263
festivals, celebration of tiridates’s reception and coronation in rome Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 338
festivals, central to civic life Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 94, 100, 102, 103, 104, 106, 110, 111, 155, 175, 284
festivals, character in suspended during Parker (2005), Polytheism and Society at Athens, 160
festivals, chariton Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 711, 712
festivals, chloaia Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 60, 61, 62, 66
festivals, choruses Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 240, 241, 242, 243
festivals, choruses, and jewish Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 288, 289
festivals, choruses, dramatic Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 78, 79, 80
festivals, christian Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 509
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 26
festivals, christians Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 131, 136, 340
festivals, chrysorhoas, by the Huttner (2013), Early Christianity in the Lycus Valley, 375
festivals, cicero, on Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 253
festivals, civic Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 71
Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 45, 110, 145
festivals, coins, to mark Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 248
festivals, commemorative Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 106, 107
festivals, competition, at Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 76, 79
festivals, compitalia Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 257, 258
festivals, contests/competitions Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 134, 135, 230, 231
festivals, council no sessions during Parker (2005), Polytheism and Society at Athens, 160
festivals, criticisms of Mikalson (2010), Greek Popular Religion in Greek Philosophy, 60, 63, 91, 92, 93, 94, 193, 194
festivals, cult regulations, on behaviour during Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 232
festivals, cultic ritual practice, calendars and Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 537, 538, 539, 540, 541, 542, 544, 546, 547
festivals, daidala Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 44
festivals, dance/dancers, nonelite women at Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 263
festivals, deia Huttner (2013), Early Christianity in the Lycus Valley, 43, 139, 140
festivals, deia kommodeia Huttner (2013), Early Christianity in the Lycus Valley, 63, 64
festivals, demeter Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 240, 250
festivals, democritus on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 83
festivals, democritus, on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 83
festivals, diogenes of sinope, on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 93
festivals, diogenes on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 93
festivals, dionysia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 180, 182, 252, 263, 267, 469
festivals, dionysiac Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 107, 192
festivals, dionysian Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 87, 90, 121, 136, 255
festivals, dionysos Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 556, 703
festivals, dionysos, bacchus, god, dionysia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 180, 181, 182, 184, 252, 263, 267, 469
festivals, dionysus Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 240, 241, 242, 243, 244, 297
festivals, discursive parameters, dramatic Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 16, 76, 77, 78, 79, 80, 108, 133, 139, 162, 164, 165, 179, 194, 195, 202
festivals, dissolution of normal time at? Parker (2005), Polytheism and Society at Athens, 377, 378
festivals, documents Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 93, 94, 106, 110
festivals, egypt Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 246, 247, 248, 249
festivals, ekphrasis of by libanius Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 189
festivals, eleusinia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 182, 560
Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68
festivals, eleutheria of plataea Mikalson (2003), Herodotus and Religion in the Persian Wars, 91, 92, 99, 100, 101, 106, 113
festivals, elite competition in Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 385, 386, 387, 391
festivals, ennaeteric Bernabe et al. (2013), Redefining Dionysos, 292
festivals, ephesia Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 177
festivals, epicurus on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 85, 94, 95
festivals, epicurus, and Mikalson (2010), Greek Popular Religion in Greek Philosophy, 85, 94, 95
festivals, epidemia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 494
festivals, epinikia, in civic Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 71
festivals, erosantheia Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 61
festivals, established by divination Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 84, 85, 134, 137, 138, 177
festivals, ethnic Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 151
festivals, eudaimonia, and Mikalson (2010), Greek Popular Religion in Greek Philosophy, 84, 85
festivals, feralia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224, 231
festivals, financing of Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 42
festivals, floralia Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 104, 107
Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 18, 210, 211, 212, 213, 239, 241
festivals, food, specially eaten at Parker (2005), Polytheism and Society at Athens, 164, 165, 185, 203, 204, 205
festivals, for antiochus iii Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 260
festivals, for augustus Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 258, 262
festivals, fordicidia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 117
festivals, foreigners, at the Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 182, 183, 184, 185
festivals, fornacalia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 146, 147, 247
festivals, funding of Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 244
Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 22, 30, 46, 47, 80, 128, 141, 145
festivals, genethlea Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 292, 310
festivals, great dionysia, dramatic Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 26
festivals, great or city d., dionysia Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 8, 32, 36, 38, 121, 153, 154, 180, 181, 182, 195, 236, 272, 276, 291, 326, 342, 343
festivals, greek Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252
festivals, hadrianea Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 94
festivals, harvest Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 9, 10
festivals, hekatesia, hekatesia-romaia Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 251, 258, 292, 294, 295, 296, 299, 311, 316, 317, 318, 324, 375
festivals, hekatesia-kaisareia-romaia Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 258
festivals, heraclitus, on dionysiac Mikalson (2010), Greek Popular Religion in Greek Philosophy, 91, 92
festivals, heraia, panamara Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 310, 337, 363, 364, 365, 366, 367, 368, 369, 375
festivals, hermaea Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 153
festivals, hilaria Huttner (2013), Early Christianity in the Lycus Valley, 306
festivals, historical events, as aitia for Parker (2005), Polytheism and Society at Athens, 376, 377
festivals, homer Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 239, 240
festivals, honouring the gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 56, 63, 80, 84, 85, 89, 94, 95, 160, 164, 165
festivals, hyacinthia of sparta Mikalson (2003), Herodotus and Religion in the Persian Wars, 89, 101
festivals, hymns Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 262, 263
festivals, hymns, athenaeus, on Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 262, 263
festivals, ḥor of sebennytos, dream-divination during Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 387, 432, 433, 440, 441, 737, 738, 742
festivals, imperial Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 75, 107, 202, 238, 241
Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 109
festivals, in aegina Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 81
festivals, in alexandria hosted by ptolemy philadelphus Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 164, 165
festivals, in aristophanes Parker (2005), Polytheism and Society at Athens, 148, 293, 316, 317
festivals, in aristophanes, athens and Meinel (2015), Pollution and Crisis in Greek Tragedy, 175, 176
festivals, in army, religious Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 326
festivals, in artemis Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 94, 95, 96, 98, 99, 100, 102, 103, 104, 106, 107, 108, 109, 110, 111
festivals, in athens Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 77
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 49, 81, 85, 86, 87, 88, 89, 92, 94
festivals, in athens, dionysus and dionysian Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 300, 301, 318
festivals, in attica, heracles Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 157
festivals, in delphi Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 42, 71
festivals, in miletus Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 42
festivals, in pindar attic Parker (2005), Polytheism and Society at Athens, 201, 212, 473
festivals, in roman empire Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 175
festivals, in the aftermath of first mithridatic war Wilding (2022), Reinventing the Amphiareion at Oropos, 239, 240, 241, 242, 248, 249, 250, 252, 253
festivals, in the archaic period Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 76, 77, 82
festivals, in thorikos, calendar Parker (2005), Polytheism and Society at Athens, 75
festivals, incubation, ancient near eastern, during Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 44, 53, 64, 73, 735
festivals, intermediate days of Levine (2005), The Ancient Synagogue, The First Thousand Years, 538
festivals, isaeum campense, temple of isis, and Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 165, 176, 177, 198
festivals, isiteria Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 546, 547
festivals, jewish Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 441
Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 300, 301, 302, 303, 304
festivals, jewish people, the Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 300, 301, 302, 303, 304
festivals, judges, dramatic Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 77, 79, 80
festivals, kallynteria Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 547
festivals, karneion Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 266, 291
festivals, kleidos agoge Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 258, 284, 286, 292, 293, 294, 295, 296, 300, 338, 363, 364, 365, 371, 375, 387, 406
festivals, komyria, panamara Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 337, 363, 368, 369, 375, 384, 388
festivals, kotamia Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 207, 208, 209
festivals, kronia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 261, 611
festivals, lagynophoria Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 297
festivals, laphria Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 15
festivals, larentalia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 202
festivals, laws, on Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 261
festivals, lemuria Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 125, 126
festivals, lenaea, dramatic Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 26, 27
festivals, lenaia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 267, 363, 541
festivals, letoeia pythia Huttner (2013), Early Christianity in the Lycus Valley, 45
festivals, leukophryena Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 546
festivals, licence at Parker (2005), Polytheism and Society at Athens, 150, 172, 173
festivals, lifestyle, ancient, preserved in Parker (2005), Polytheism and Society at Athens, 271
festivals, linked to dreams, hathor Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 508, 735, 736, 737, 741, 742
festivals, list of persians, portrayals of in the babylonian talmud, and Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 65, 66
festivals, ludi saeculares Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 2, 19, 67, 133, 186, 188, 189, 194, 195, 197, 242, 243
festivals, ludi triumphales Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 104
festivals, ludi victoriae caesaris Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 156
festivals, ludi, public Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 12, 34, 43, 80
festivals, lupercalia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 18, 19, 188, 189, 242, 243
festivals, magistrates of as euergetai Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 175
festivals, markets, fairs, and McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 26, 27, 28
festivals, matralia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 45, 47, 159
festivals, may produce metriopatheia by catharsis, metriopatheia, moderate, moderation of emotion, iamblichus, phallic Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 286, 287
festivals, mentioned in decree of skambonidai Parker (2005), Polytheism and Society at Athens, 74, 156, 268, 470
festivals, metriopatheia by catharsis or aversion therapy, iamblichus, neoplatonist, alternative defences of phallic Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 286
festivals, misbehaviour of tyrants during Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 58
festivals, modeled on greek prototypes Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 180
festivals, modifications to Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 109, 110
festivals, monetisation of Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 179
festivals, motif of inversion Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 107
festivals, motives for competition in Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 180
festivals, mounichia of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 76, 127
festivals, mourning, and the pilgrimage Kanarek (2014), Biblical narrative and formation rabbinic law, 123, 124, 125, 126, 127, 131, 132, 133, 134, 135, 136, 137
festivals, myths at the, dramatic Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 32, 34
festivals, named after, autocrats/autocracy see also dionysus, monarchy, satyrplay, tragedy, tyrants Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 34
festivals, nea olympia apollonia Huttner (2013), Early Christianity in the Lycus Valley, 45
festivals, neleis Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 52
festivals, new Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 106, 351
festivals, non-christian Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 34
festivals, non-christian, as a legal category, in rabbinic literature Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 60
festivals, non-christian, in early christian literature Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 44, 45, 46, 47, 48, 50, 51, 58, 59, 60, 63
festivals, non-christian, in rabbinic literature Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 4, 43, 48, 58, 94, 111, 162, 167, 168
festivals, non-elites Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 238, 239
festivals, nonae capratinae Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 140
festivals, number of plays, dramatic Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 27
festivals, of adrastus of argos Mikalson (2003), Herodotus and Religion in the Persian Wars, 193
festivals, of amphiaraus Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 211
festivals, of amun of egypt Mikalson (2003), Herodotus and Religion in the Persian Wars, 180
festivals, of apollo, delos Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 152
festivals, of ara pacis augustae, '4 july Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 81, 82, 202
festivals, of ara pacis augustae, 30 january Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 66, 67, 68, 69, 70, 71
festivals, of ara pacis augustae, 30 march, with janus and salus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 50, 71, 72
festivals, of artemis agrotera of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 29, 30, 76, 127, 220
festivals, of artemis of samos Mikalson (2003), Herodotus and Religion in the Persian Wars, 100, 101
festivals, of artemis, loans Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 107, 108
festivals, of athena of egypt Mikalson (2003), Herodotus and Religion in the Persian Wars, 144
festivals, of athena of libya Mikalson (2003), Herodotus and Religion in the Persian Wars, 188, 189
festivals, of augustus’ appointment as pontifex maximus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 184, 206, 207, 232
festivals, of concordia on the capitoline Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 36, 51, 52, 200
festivals, of concordia on the forum Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 1, 38
festivals, of damia and auxesia of aegina Mikalson (2003), Herodotus and Religion in the Persian Wars, 101
festivals, of dionysus Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 17, 18, 19
Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 180, 181, 182, 183, 184, 185
Mikalson (2003), Herodotus and Religion in the Persian Wars, 183, 184
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 61, 81, 83, 86, 88, 89, 90, 91, 92, 93, 101, 107
festivals, of fortuna Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 47, 159
festivals, of hathor, in solar barque Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 210
festivals, of hera of argos Mikalson (2003), Herodotus and Religion in the Persian Wars, 101
festivals, of hera of corinth Mikalson (2003), Herodotus and Religion in the Persian Wars, 101
festivals, of heracles of marathon Mikalson (2003), Herodotus and Religion in the Persian Wars, 204
festivals, of heroes Mikalson (2010), Greek Popular Religion in Greek Philosophy, 87
festivals, of heroes, as deities Mikalson (2010), Greek Popular Religion in Greek Philosophy, 87
festivals, of isis of egypt Mikalson (2003), Herodotus and Religion in the Persian Wars, 144, 177, 181, 182
festivals, of livia and augustus’ marriage Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 150
festivals, of magna mater of cyzicus Mikalson (2003), Herodotus and Religion in the Persian Wars, 193
festivals, of magnesia Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 79, 80, 83, 84, 86, 87, 88, 104, 105, 106, 130, 132, 134
festivals, of mounichion, month Parker (2005), Polytheism and Society at Athens, 208, 209
festivals, of osiris of egypt Mikalson (2003), Herodotus and Religion in the Persian Wars, 183, 184
festivals, of pyanopsion, month name Parker (2005), Polytheism and Society at Athens, 208, 209
festivals, of socnopaios Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 160
festivals, of the foundation of the temple fors fortuna Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 159
festivals, of the ionian league Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 47
festivals, of war heroes at sparta Mikalson (2003), Herodotus and Religion in the Persian Wars, 65, 96
festivals, of women Mikalson (2010), Greek Popular Religion in Greek Philosophy, 79
Parker (2005), Polytheism and Society at Athens, 165, 208, 270, 271, 272, 273, 274, 275, 276, 278, 279, 282, 283, 284, 286
festivals, of women private Parker (2005), Polytheism and Society at Athens, 13, 284, 325
festivals, of wool, worked for athena by parthenoi Parker (2005), Polytheism and Society at Athens, 165, 208, 270, 271, 272, 273, 274, 275, 276, 278, 279, 282, 283, 284, 286
festivals, of wool, worked for athena by parthenoi private Parker (2005), Polytheism and Society at Athens, 13, 284, 325
festivals, officials of Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104, 105, 106, 107, 108, 109, 130, 134
festivals, olympia Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 94
festivals, olympic games Mikalson (2003), Herodotus and Religion in the Persian Wars, 18, 64, 68, 112, 120, 153, 176, 212
festivals, organizers Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 72, 86
festivals, outside attica, dionysia Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 155, 159, 168, 170, 171, 172, 173, 174, 175, 177, 179
festivals, pagan Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 187, 209, 215
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 156
festivals, paganalia Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 78
festivals, paganism, roman Hayes (2022), The Literature of the Sages: A Re-Visioning, 599
festivals, panamareia, panamara Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 298, 305, 363, 369, 370, 371, 372, 373, 375, 376, 383, 398, 399, 400, 406, 408
festivals, panathenaea Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 91, 144, 145, 242
Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 30, 148, 157
festivals, panathenaean Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 66, 94, 113, 114, 116, 119, 120, 144, 255, 340
festivals, panathenaia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 157, 167, 169, 180, 182, 184, 250, 252, 263, 265, 267, 469, 527
festivals, panathenaia of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 15, 16, 28, 124
festivals, panathenaia-eumeneia Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 119
festivals, panegyris, labraundos Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 135, 139, 140, 155
festivals, panhellenic Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 81, 91, 94, 114, 144
Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 104
Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 327
festivals, panionia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 274
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 416
festivals, panionia of ionians Mikalson (2003), Herodotus and Religion in the Persian Wars, 114
festivals, pantomimes, excluded from greek Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 111, 112
festivals, parentalia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93, 121
festivals, parthenoi at festivals, married women at Parker (2005), Polytheism and Society at Athens, 170, 258
festivals, participants Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 75, 76, 86
festivals, penteteric Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 294, 300, 302, 313, 318, 327, 367
festivals, penteteric, quadrennial Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 44, 46, 49, 144
festivals, performances of old plays, dramatic Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 26
festivals, performed at satyrplay/satyr drama Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 72, 73
festivals, persian Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 65, 66
festivals, pherecrates, on food and drink at Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 243
festivals, philo judaeus, on Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 286, 291, 300
festivals, philos ten Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 277
festivals, phratric Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 170
festivals, plynteria Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 169, 547
Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 287
festivals, poplifugia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 139
festivals, posideia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 540
festivals, pots Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 147
festivals, pre-play ceremonies, dramatic Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 77
festivals, prerosia Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 61, 62, 63, 67, 68
festivals, priene Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 245, 246
festivals, private Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 122, 123, 124, 127, 224
festivals, prizes for victorious competitors Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 22, 39, 101, 266, 269, 270
festivals, prizes, cash, at Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 247
festivals, proerosia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 263
festivals, professional, and roman Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 253, 254
festivals, prohibited by, law, late roman, summoning jews to court on shabbat and Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 57, 213, 214, 271
festivals, promoted by tyrants Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 80, 102, 103
festivals, propagating, panhellenism Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 184, 185, 201, 202
festivals, proper respect for gods, through Mikalson (2010), Greek Popular Religion in Greek Philosophy, 79, 137, 154, 160
festivals, propitiating a deity Mikalson (2010), Greek Popular Religion in Greek Philosophy, 84, 85
festivals, propitiousness of gods, through Mikalson (2010), Greek Popular Religion in Greek Philosophy, 85
festivals, ptolemaia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 437
festivals, public Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 117, 118, 119, 120, 123, 127, 128, 224
Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 145, 190, 266, 268
festivals, pyanopsia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 261, 263
Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 290
festivals, pythagoras and pythagoreans, on athletic Mikalson (2010), Greek Popular Religion in Greek Philosophy, 86
festivals, pythagoras on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 86
festivals, pythaides, gene, role in Parker (2005), Polytheism and Society at Athens, 84, 87
festivals, pythia Huttner (2013), Early Christianity in the Lycus Valley, 45, 375
festivals, pythian games Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 4, 21, 30, 42, 53, 80, 94, 124, 125, 143
festivals, quirinalia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 140, 247
festivals, refinancing of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 108, 109
festivals, religion, christian, πανηγύρεις, in martyr cults Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 755
festivals, religion, egyptian and greco-egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 83, 368, 387, 408, 411, 433, 441, 446, 470, 507, 508, 509, 557, 592, 735, 736, 737, 738, 739, 740, 741, 742, 743, 744
festivals, religion, egyptian and greco-egyptian, lunar Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 738, 742
festivals, religions, roman Jenkyns (2013), God, Space, and City in the Roman Imagination, 83, 84, 85, 108, 114, 150, 197, 212, 217, 240, 248
festivals, religious Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 256, 257, 258, 262, 263, 264, 360, 361, 435, 508
festivals, religious ceremonies, processions, rituals Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 126, 130, 152, 174, 175, 178, 182, 183, 188, 189, 190, 246, 247
festivals, religious practices Segev (2017), Aristotle on Religion, 1, 67, 68, 69
festivals, revival Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 107, 108
festivals, robigalia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 81
festivals, romaia, hekate Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 311, 318
festivals, roman Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 299, 319, 326, 329
Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264
Hayes (2022), The Literature of the Sages: A Re-Visioning, 347, 599, 600
festivals, roman era Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 252, 253, 254, 255, 256, 257, 258, 259
festivals, rome Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 261
Hayes (2022), The Literature of the Sages: A Re-Visioning, 347, 599, 600
festivals, rosalia or rosatio, festival, Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 459
festivals, rosalia/rosatio Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 226
festivals, royal Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 184
festivals, rural d., dionysia Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 27
festivals, rural dionysia, dramatic Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 27
festivals, sacrifice by individuals during public Parker (2005), Polytheism and Society at Athens, 42, 163, 165
festivals, sacrifice, at Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 98, 100
festivals, sacrifices, and Mikalson (2010), Greek Popular Religion in Greek Philosophy, 60, 61, 63, 79, 80, 84, 87, 88
festivals, sacrificial calendars and Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 68
festivals, sakaia Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 242
festivals, salian, festival, Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 195, 196, 197, 198, 208
festivals, saqqâra, general Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 441, 737, 738, 739
festivals, sarapis, sarapieia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 408
festivals, saturnalia Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 104, 107
festivals, service to gods', and Mikalson (2010), Greek Popular Religion in Greek Philosophy, 63
festivals, shaping euergetism Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 243
festivals, shivata, shivatot, for Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 300
festivals, smells, sweet, at religious Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 345
festivals, soteria Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 500
Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 53, 77, 124, 126, 146
festivals, spectators Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 75, 78, 79, 86
festivals, subversive nature of tragedy, dramatic Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 76, 77
festivals, syennia Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 207, 208, 209, 229
festivals, taxes, roman, reduction at Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 392
festivals, terminalia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
festivals, thargelia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 182, 267, 469
festivals, theoinia Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 62, 67
festivals, theophania Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 494
festivals, theophania of delphi Mikalson (2003), Herodotus and Religion in the Persian Wars, 116
festivals, theopompus on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 63, 154
festivals, theopompus, and Mikalson (2010), Greek Popular Religion in Greek Philosophy, 63, 154
festivals, theoria to Parker (2005), Polytheism and Society at Athens, 44, 180
festivals, theoxenia Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 93, 124
festivals, thesaia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 182
festivals, theseus as aition for Parker (2005), Polytheism and Society at Athens, 208, 209, 213, 214
festivals, thesmophoria Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16, 242, 250, 252, 263
Mikalson (2003), Herodotus and Religion in the Persian Wars, 144, 182, 183, 192
Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 119
festivals, thoth, and lunar Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 738, 739, 742
festivals, timing of Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 18
festivals, tishrei Levine (2005), The Ancient Synagogue, The First Thousand Years, 26
festivals, tonaia/heraia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 45
festivals, topos, religious Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 345
festivals, torah study, vs. Rubenstein (2003), The Culture of the Babylonian Talmud. 33
festivals, triakades Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 292
festivals, triennial Bernabe et al. (2013), Redefining Dionysos, 240, 536
Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 61, 189
festivals, trieteric Bernabe et al. (2013), Redefining Dionysos, 111, 167, 240, 241, 242, 247, 433, 437
festivals, tyrants, misbehaviour of during Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 58
festivals, vedii as Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 178
festivals, vestalia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 214
festivals, vinalia priora Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 247
festivals, with tragic performances, other than dionysia, agrionia, at thebes Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 165, 171
festivals, with tragic performances, other than dionysia, amphiaraia-rhomaia, at oropos Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 171
festivals, with tragic performances, other than dionysia, antigoneia, at samos Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162, 177
festivals, with tragic performances, other than dionysia, aristonikeia, at karystos Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162
festivals, with tragic performances, other than dionysia, asklepieia-apollonia, at epidaurus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162, 177
festivals, with tragic performances, other than dionysia, charitesia, at orchomenos Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 171
festivals, with tragic performances, other than dionysia, demetrieia, various Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162, 177
festivals, with tragic performances, other than dionysia, heraia, various Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162, 171
festivals, with tragic performances, other than dionysia, homoloia, at orchomenos Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 171
festivals, with tragic performances, other than dionysia, letoa-rhomaia, at caunus Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162, 171
festivals, with tragic performances, other than dionysia, mouseia, at thespiae Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162, 165, 171
festivals, with tragic performances, other than dionysia, naia, at dodona Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162, 171
festivals, with tragic performances, other than dionysia, olympia, at dion Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 152, 153, 156
festivals, with tragic performances, other than dionysia, panathenaia, at ilium Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162
festivals, with tragic performances, other than dionysia, ptolemaia, at delos Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162, 174
festivals, with tragic performances, other than dionysia, pythia, at delphi Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 165
festivals, with tragic performances, other than dionysia, rhomaia, various Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 171
festivals, with tragic performances, other than dionysia, sarapieia, at tanagra Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 171, 219
festivals, with tragic performances, other than dionysia, soteria, at delphi Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162, 170, 171, 175
festivals, with tragic performances, other than dionysia, soteria, various Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 171
festivals, women, basket bearers at kanephorai Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 167, 181, 250, 252, 527, 532
festivals, women, clothing required at Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 102
festivals, women, participation in Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 169, 250, 251, 252
festivals, xenia rituals, at public Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 189
festivals, yearly Bernabe et al. (2013), Redefining Dionysos, 241
festivals, zeus hypsistos Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 160
festivals, zeus sosipolis Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 153, 154
festivals, ἐπίθετοι ἑορταί Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77, 78, 79, 80, 81, 270
festivals, ‘appended’ Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 121
festivals, “for the emperor” Huttner (2013), Early Christianity in the Lycus Valley, 62
festivals/feasts Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 200, 203, 206, 207, 214, 217, 284, 298, 324, 451
festivals/feasts, booths Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 203
festivals/feasts, passover Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 203
festivals/feasts, unleavened bread Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 298
festivals/feasts, weeks Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 203
festivals/games, pergamon Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 233
festive, dinners, sabbath of sabbaths Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 6, 26, 204, 209, 277, 317, 325
festive, meal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50, 216
festive, meals Alikin (2009), The Earliest History of the Christian Gathering, 47, 58, 212
festive, songs Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 349
festivities Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 17, 54, 57, 173, 174, 186, 188, 189, 190, 191, 192, 193, 194, 199, 200, 219, 264, 266, 286, 287, 290
festivities, afterlife lots, bliss and Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 83, 86, 119, 140, 141, 216, 226
festivities, festivals, and associations Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 46, 64, 68, 77, 118, 124, 127, 129, 131, 132, 136, 150, 153, 155, 157, 164, 187, 196, 200, 212, 256
festivities, insomnia, and Augoustakis (2014), Flavian Poetry and its Greek Past, 22, 23, 24, 25, 26
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 22, 23, 24, 25, 26
festivities, of scorn gods, public Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 55, 56
festivity, festive, festival Bernabe et al. (2013), Redefining Dionysos, 8, 12, 13, 14, 15, 47, 65, 94, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 111, 112, 113, 114, 126, 168, 172, 176, 188, 189, 194, 236, 240, 241, 243, 247, 252, 253, 273, 286, 292, 295, 366, 369, 372, 375, 376, 379, 381, 382, 417, 422, 423, 424, 425, 426, 427, 429, 430, 456, 460, 469, 536
holidays/festivals, jewish society Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 213, 233
theatres/festivals, judaea, and Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 118, 123, 124, 125
therapeutae, festival, of seven sevens, feast of fifty Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 59, 60, 61, 80, 81

List of validated texts:
191 validated results for "festive"
1. Hebrew Bible, Deuteronomy, 16.16 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Festivals • offering, designation of, in Jewish festivals

 Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 192; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 198

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16.16 שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל־זְכוּרְךָ אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת וְלֹא יֵרָאֶה אֶת־פְּנֵי יְהוָה רֵיקָם׃'' None
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16.16 Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before the LORD empty;'' None
2. Hebrew Bible, Esther, 5.1, 7.9-7.10 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Festival, • feasting

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 231, 233; Gera (2014), Judith, 384

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5.1 וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת וַתַּעֲמֹד בַּחֲצַר בֵּית־הַמֶּלֶךְ הַפְּנִימִית נֹכַח בֵּית הַמֶּלֶךְ וְהַמֶּלֶךְ יוֹשֵׁב עַל־כִּסֵּא מַלְכוּתוֹ בְּבֵית הַמַּלְכוּת נֹכַח פֶּתַח הַבָּיִת׃
5.1
וַיִּתְאַפַּק הָמָן וַיָּבוֹא אֶל־בֵּיתוֹ וַיִּשְׁלַח וַיָּבֵא אֶת־אֹהֲבָיו וְאֶת־זֶרֶשׁ אִשְׁתּוֹ׃
7.9
וַיֹּאמֶר חַרְבוֹנָה אֶחָד מִן־הַסָּרִיסִים לִפְנֵי הַמֶּלֶךְ גַּם הִנֵּה־הָעֵץ אֲשֶׁר־עָשָׂה הָמָן לְמָרְדֳּכַי אֲשֶׁר דִּבֶּר־טוֹב עַל־הַמֶּלֶךְ עֹמֵד בְּבֵית הָמָן גָּבֹהַּ חֲמִשִּׁים אַמָּה וַיֹּאמֶר הַמֶּלֶךְ תְּלֻהוּ עָלָיו׃' ' None
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5.1 Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house; and the king sat upon his royal throne in the royal house, over against the entrance of the house.
7.9
Then said Harbonah, one of the chamberlains that were before the king: ‘Behold also, the gallows fifty cubits high, which Haman hath made for Mordecai, who spoke good for the king, standeth in the house of Haman.’ And the king said: ‘Hang him thereon.’ 7.10 So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath assuaged.'' None
3. Hebrew Bible, Exodus, 12.6, 13.3, 15.6-15.8, 24.13, 29.38-29.43, 30.7-30.8, 33.11, 34.6, 34.15 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Festival • Festival of Weeks • Festivals • Festivals, Private • Festivals/Feasts • Leviathan, Feast of • Nativity, feast of the • feast, • feast, days • feast, of Saint Symeon the Stylite • feast, of the Holy Cross • feast, of the Theophany • feast, of the Transfiguration • festivals and fasts • festivals, and Tamid Service

 Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 24; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 156; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 457, 458, 460; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 122; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 62, 191, 260; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 210; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 116; Robbins et al. (2017), The Art of Visual Exegesis, 153; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 31, 32; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 200, 206

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12.6 וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת־יִשְׂרָאֵל בֵּין הָעַרְבָּיִם׃
13.3
וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם זָכוֹר אֶת־הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם מִבֵּית עֲבָדִים כִּי בְּחֹזֶק יָד הוֹצִיא יְהֹוָה אֶתְכֶם מִזֶּה וְלֹא יֵאָכֵל חָמֵץ׃
15.6
יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7 וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.8 וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃
24.13
וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃
29.38
וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃ 29.39 אֶת־הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃' '29.41 וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה־לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 29.42 עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם׃ 29.43 וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְׂרָאֵל וְנִקְדַּשׁ בִּכְבֹדִי׃
30.7
וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃ 30.8 וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעֲרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְהוָה לְדֹרֹתֵיכֶם׃
33.11
וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃
34.6
וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת
34.15
פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ׃'' None
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12.6 and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk.
13.3
And Moses said unto the people: ‘Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place; there shall no leavened bread be eaten.
15.6
Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 15.7 And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble. 15.8 And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea.
24.13
And Moses rose up, and Joshua his minister; and Moses went up into the mount of God.
29.38
Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually. 29.39 The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk. 29.40 And with the one lamb a tenth part of an ephah of fine flour mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink-offering. 29.41 And the other lamb thou shalt offer at dusk, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD. 29.42 It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before the LORD, where I will meet with you, to speak there unto thee. 29.43 And there I will meet with the children of Israel; and the Tent shall be sanctified by My glory.
30.7
And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it. 30.8 And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations.
33.11
And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.
34.6
And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;
34.15
lest thou make a covet with the inhabitants of the land, and they go astray after their gods, and do sacrifice unto their gods, and they call thee, and thou eat of their sacrifice;'' None
4. Hebrew Bible, Genesis, 1.1, 1.21 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Festivals • Leviathan, Feast of • Mareotic Feast of Fifty • Martyrdom of Dasius disrupting festival to Saturn • Nativity, feast of the • enthronement festival, • feast of the righteous • feast, days • feast, of the Holy Cross • feast, of the Theophany • festivals, and Tamid Service • intermediate days (of festivals)

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 457, 458; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 336; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 317; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 83; Levine (2005), The Ancient Synagogue, The First Thousand Years, 538; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 59; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 164; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 22; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 171, 173

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1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1
וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.21
וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃' ' None
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1.1 In the beginning God created the heaven and the earth.
1.21
And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.' ' None
5. Hebrew Bible, Leviticus, 23.16, 23.39-23.43 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Feast of Tabernacles (Sukkoth) • Feast of the Tabernacles • Festival of Booths • Festival of Tabernacles • Impression of Dionysiac Festival • Shavuot (Pentecost, Festival of Weeks) • Weber, Max, Weeks, Festival of • enthronement festival, • festival • intermediate days (of festivals)

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 193; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 156; Levine (2005), The Ancient Synagogue, The First Thousand Years, 538; Neusner (2004), The Idea of History in Rabbinic Judaism, 293; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 311; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 25, 28; Schwartz (2008), 2 Maccabees, 378; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 48

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23.16 עַד מִמָּחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת תִּסְפְּרוּ חֲמִשִּׁים יוֹם וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה לַיהוָה׃
23.39
אַךְ בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי בְּאָסְפְּכֶם אֶת־תְּבוּאַת הָאָרֶץ תָּחֹגּוּ אֶת־חַג־יְהוָה שִׁבְעַת יָמִים בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן׃' '23.41 וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה שִׁבְעַת יָמִים בַּשָּׁנָה חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בַּחֹדֶשׁ הַשְּׁבִיעִי תָּחֹגּוּ אֹתוֹ׃ 23.42 בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת׃ 23.43 לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃'' None
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23.16 even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the LORD.
23.39
Howbeit on the fifteenth day of the seventh month, when ye have gathered in the fruits of the land, ye shall keep the feast of the LORD seven days; on the first day shall be a solemn rest, and on the eighth day shall be a solemn rest. 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. 23.41 And ye shall keep it a feast unto the LORD seven days in the year; it is a statute for ever in your generations; ye shall keep it in the seventh month. 23.42 Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths; 23.43 that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.' ' None
6. Hebrew Bible, Numbers, 9.10-9.13, 19.11-19.13, 28.1-28.8, 29.35 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Death, festival considerations • Feast of every day, • Festival of Tabernacles • feasting • festivals • festivals and fasts • festivals, and Tamid Service • process, sacrificial, and meals/feasts • ritual purity, rules relaxed at festival time

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 166; Gera (2014), Judith, 469; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 100; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 183; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 115, 116; Neusner (2001), The Theology of Halakha, 363; Neusner (2004), The Idea of History in Rabbinic Judaism, 293; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 266; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 32, 34

sup>9.11 בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר יוֹם בֵּין הָעַרְבַּיִם יַעֲשׂוּ אֹתוֹ עַל־מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ׃ 9.12 לֹא־יַשְׁאִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְעֶצֶם לֹא יִשְׁבְּרוּ־בוֹ כְּכָל־חֻקַּת הַפֶּסַח יַעֲשׂוּ אֹתוֹ׃ 9.13 וְהָאִישׁ אֲשֶׁר־הוּא טָהוֹר וּבְדֶרֶךְ לֹא־הָיָה וְחָדַל לַעֲשׂוֹת הַפֶּסַח וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ כִּי קָרְבַּן יְהוָה לֹא הִקְרִיב בְּמֹעֲדוֹ חֶטְאוֹ יִשָּׂא הָאִישׁ הַהוּא׃
19.11
הַנֹּגֵעַ בְּמֵת לְכָל־נֶפֶשׁ אָדָם וְטָמֵא שִׁבְעַת יָמִים׃ 19.12 הוּא יִתְחַטָּא־בוֹ בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי יִטְהָר וְאִם־לֹא יִתְחַטָּא בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי לֹא יִטְהָר׃ 19.13 כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃
28.1
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃
28.1
עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃ 28.2 וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃ 28.2 צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ 28.3 וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃ 28.3 שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃ 28.4 אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 28.5 וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃ 28.6 עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 28.7 וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃ 28.8 וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃
29.35
בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ׃' ' None
sup>
9.10 ’Speak unto the children of Israel, saying: If any man of you or of your generations shall be unclean by reason of a dead body, or be in a journey afar off, yet he shall keep the passover unto the LORD; 9.11 in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs; 9.12 they shall leave none of it unto the morning, nor break a bone thereof; according to all the statute of the passover they shall keep it. 9.13 But the man that is clean, and is not on a journey, and forbeareth to keep the passover, that soul shall be cut off from his people; because he brought not the offering of the LORD in its appointed season, that man shall bear his sin.
19.11
He that toucheth the dead, even any man’s dead body, shall be unclean seven days; 19.12 the same shall purify himself therewith on the third day and on the seventh day, and he shall be clean; but if he purify not himself the third day and the seventh day, he shall not be clean. 19.13 Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him.
28.1
And the LORD spoke unto Moses, saying: 28.2 Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season. 28.3 And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering. 28.4 The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk; 28.5 and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil. 28.6 It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD. 28.7 And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD. 28.8 And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD.
29.35
On the eighth day ye shall have a solemn assembly: ye shall do no manner of servile work;' ' None
7. Hebrew Bible, Proverbs, 3.18, 8.23, 9.1-9.11 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Feast of Taberoacles • feast of the righteous • feast, days • feast, of Saint Symeon the Stylite • feast, of the Holy Cross • feast, of the Theophany • feast, of the Transfiguration • feasting

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 458, 460; Gera (2014), Judith, 289; Levison (2009), Filled with the Spirit, 399; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173

sup>
3.18 עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃
8.23
מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃
9.1
חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃
9.1
תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 9.2 טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃ 9.3 שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל־גַּפֵּי מְרֹמֵי קָרֶת׃ 9.4 מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃ 9.5 לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃ 9.6 עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃ 9.7 יֹסֵר לֵץ לֹקֵחַ לוֹ קָלוֹן וּמוֹכִיחַ לְרָשָׁע מוּמוֹ׃ 9.8 אַל־תּוֹכַח לֵץ פֶּן־יִשְׂנָאֶךָּ הוֹכַח לְחָכָם וְיֶאֱהָבֶךָּ׃ 9.9 תֵּן לְחָכָם וְיֶחְכַּם־עוֹד הוֹדַע לְצַדִּיק וְיוֹסֶף לֶקַח׃' 9.11 כִּי־בִי יִרְבּוּ יָמֶיךָ וְיוֹסִיפוּ לְּךָ שְׁנוֹת חַיִּים׃'' None
sup>
3.18 She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.
8.23
I was set up from everlasting, from the beginning, Or ever the earth was.
9.1
Wisdom hath builded her house, she hath hewn out her seven pillars; 9.2 She hath prepared her meat, she hath mingled her wine; she hath also furnished her table. 9.3 She hath sent forth her maidens, she calleth, upon the highest places of the city: 9.4 ’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:' "9.5 'Come, eat of my bread, and drink of the wine which I have mingled." '9.6 Forsake all thoughtlessness, and live; and walk in the way of understanding. 9.7 He that correcteth a scorner getteth to himself shame, and he that reproveth a wicked man, it becometh unto him a blot. 9.8 Reprove not a scorner, lest he hate thee; reprove a wise man, and he will love thee. 9.9 Give to a wise man, and he will be yet wiser; teach a righteous man, and he will increase in learning.
9.10
The fear of the LORD is the beginning of wisdom, and the knowledge of the All-holy is understanding.
9.11
For by me thy days shall be multiplied, and the years of thy life shall be increased.'' None
8. Hebrew Bible, Psalms, 24.2 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Baal, and his feast • Enthronement Festival • Feast of Taberoacles • Festival, • Leviathan, Feast of • Meals, festive • Nativity, feast of the • Tamid Psalms, and Feast of Tabernacles • feast, days • feast, of Pesach • feast, of Peter and Paul • feast, of the Ascension • feast, of the Holy Cross • feast, of the Theophany • festivals, and Tamid Service • festivities • superscriptions, Tabernacles, Feast of

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 212; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 222; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 453, 457, 504; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 121, 122, 316; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 174; Levison (2009), Filled with the Spirit, 375; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 51; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 20, 136, 137, 139, 140, 249

sup>
24.2 כִּי־הוּא עַל־יַמִּים יְסָדָהּ וְעַל־נְהָרוֹת יְכוֹנְנֶהָ׃' ' None
sup>
24.2 For He hath founded it upon the seas, and established it upon the floods.' ' None
9. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Leviathan, Feast of • feast of the righteous

 Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 203, 210, 219; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 169, 171

10. Hebrew Bible, 1 Kings, 8.2, 8.65 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Festivals • feast,

 Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 229; Robbins et al. (2017), The Art of Visual Exegesis, 153

sup>
8.2 וַיִּקָּהֲלוּ אֶל־הַמֶּלֶךְ שְׁלֹמֹה כָּל־אִישׁ יִשְׂרָאֵל בְּיֶרַח הָאֵתָנִים בֶּחָג הוּא הַחֹדֶשׁ הַשְּׁבִיעִי׃
8.2
וַיָּקֶם יְהוָה אֶת־דְּבָרוֹ אֲשֶׁר דִּבֵּר וָאָקֻם תַּחַת דָּוִד אָבִי וָאֵשֵׁב עַל־כִּסֵּא יִשְׂרָאֵל כַּאֲשֶׁר דִּבֶּר יְהוָה וָאֶבְנֶה הַבַּיִת לְשֵׁם יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃
8.65
וַיַּעַשׂ שְׁלֹמֹה בָעֵת־הַהִיא אֶת־הֶחָג וְכָל־יִשְׂרָאֵל עִמּוֹ קָהָל גָּדוֹל מִלְּבוֹא חֲמָת עַד־נַחַל מִצְרַיִם לִפְנֵי יְהוָה אֱלֹהֵינוּ שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים אַרְבָּעָה עָשָׂר יוֹם׃'' None
sup>
8.2 And all the men of Israel assembled themselves unto king Solomon at the feast, in the month Ethanim, which is the seventh month.
8.65
So Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance Hamath unto the Brook of Egypt, before the LORD our God, seven days and seven days, even fourteen days.'' None
11. Hebrew Bible, 2 Samuel, 6.23, 7.9, 11.11, 12.16-12.23 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Annunciation (feast) • enthronement festival, • feasting

 Found in books: Gera (2014), Judith, 264, 368, 383; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 24; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 528

sup>
6.23 וּלְמִיכַל בַּת־שָׁאוּל לֹא־הָיָה לָהּ יָלֶד עַד יוֹם מוֹתָהּ׃
7.9
וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ וָאַכְרִתָה אֶת־כָּל־אֹיְבֶיךָ מִפָּנֶיךָ וְעָשִׂתִי לְךָ שֵׁם גָּדוֹל כְּשֵׁם הַגְּדֹלִים אֲשֶׁר בָּאָרֶץ׃
11.11
וַיֹּאמֶר אוּרִיָּה אֶל־דָּוִד הָאָרוֹן וְיִשְׂרָאֵל וִיהוּדָה יֹשְׁבִים בַּסֻּכּוֹת וַאדֹנִי יוֹאָב וְעַבְדֵי אֲדֹנִי עַל־פְּנֵי הַשָּׂדֶה חֹנִים וַאֲנִי אָבוֹא אֶל־בֵּיתִי לֶאֱכֹל וְלִשְׁתּוֹת וְלִשְׁכַּב עִם־אִשְׁתִּי חַיֶּךָ וְחֵי נַפְשֶׁךָ אִם־אֶעֱשֶׂה אֶת־הַדָּבָר הַזֶּה׃
12.16
וַיְבַקֵּשׁ דָּוִד אֶת־הָאֱלֹהִים בְּעַד הַנָּעַר וַיָּצָם דָּוִד צוֹם וּבָא וְלָן וְשָׁכַב אָרְצָה׃ 12.17 וַיָּקֻמוּ זִקְנֵי בֵיתוֹ עָלָיו לַהֲקִימוֹ מִן־הָאָרֶץ וְלֹא אָבָה וְלֹא־בָרָא אִתָּם לָחֶם׃ 12.18 וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיָּמָת הַיָּלֶד וַיִּרְאוּ עַבְדֵי דָוִד לְהַגִּיד לוֹ כִּי־מֵת הַיֶּלֶד כִּי אָמְרוּ הִנֵּה בִהְיוֹת הַיֶּלֶד חַי דִּבַּרְנוּ אֵלָיו וְלֹא־שָׁמַע בְּקוֹלֵנוּ וְאֵיךְ נֹאמַר אֵלָיו מֵת הַיֶּלֶד וְעָשָׂה רָעָה׃ 12.19 וַיַּרְא דָּוִד כִּי עֲבָדָיו מִתְלַחֲשִׁים וַיָּבֶן דָּוִד כִּי מֵת הַיָּלֶד וַיֹּאמֶר דָּוִד אֶל־עֲבָדָיו הֲמֵת הַיֶּלֶד וַיֹּאמְרוּ מֵת׃' '12.21 וַיֹּאמְרוּ עֲבָדָיו אֵלָיו מָה־הַדָּבָר הַזֶּה אֲשֶׁר עָשִׂיתָה בַּעֲבוּר הַיֶּלֶד חַי צַמְתָּ וַתֵּבְךְּ וְכַאֲשֶׁר מֵת הַיֶּלֶד קַמְתָּ וַתֹּאכַל לָחֶם׃ 12.22 וַיֹּאמֶר בְּעוֹד הַיֶּלֶד חַי צַמְתִּי וָאֶבְכֶּה כִּי אָמַרְתִּי מִי יוֹדֵעַ יחנני וְחַנַּנִי יְהוָה וְחַי הַיָּלֶד׃ 12.23 וְעַתָּה מֵת לָמָּה זֶּה אֲנִי צָם הַאוּכַל לַהֲשִׁיבוֹ עוֹד אֲנִי הֹלֵךְ אֵלָיו וְהוּא לֹא־יָשׁוּב אֵלָי׃'' None
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6.23 And Mikhal the daughter of Sha᾽ul had no child to the day of her death.
7.9
and I was with thee wherever thou didst go, and have cut off all thy enemies out of thy sight, and have made thee a great name, like the name of the great men that are on the earth.
11.11
And Uriyya said to David, The ark, and Yisra᾽el, and Yehuda, dwell in booths; and my lord Yo᾽av, and the servants of my lord, are encamped in the open fields; shall I then go into my house, to eat and to drink, and to lie with my wife? as thou livest, and as thy soul lives, I will not do this thing.
12.16
David therefore besought God for the child; and David fasted, and went in, and lay all night upon the ground. 12.17 And the elders of his house arose, and went to him, to raise him up from the ground: but he would not, neither did he eat bread with them. 12.18 And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spoke to him, and he would not hearken to our voice; how then shall we tell him that the child is dead, and he will do himself a mischief? 12.19 But when David saw that his servants whispered, David understood that the child was dead: therefore David said to his servants, Is the child dead? And they said, He is dead. 12.20 Then David arose from the ground, and washed, and anointed himself, and changed his apparel, and came into the house of the Lord, and bowed down: then he came to his own house, and asked them to set bread before him, and he did eat. 12.21 Then his servants said to him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread. 12.22 And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell? God may be gracious to me, and the child may live? 12.23 But now he is dead, why should I fast? Can I bring him back again? I shall go to him, but he will not come back to me.'' None
12. Hebrew Bible, Isaiah, 1.18, 2.2, 11.2, 12.3, 40.3, 49.14-49.15, 50.7-50.9, 54.1, 54.11-54.14, 60.1-60.3, 61.1, 61.10, 63.7-63.9 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Feast of Booths • Feast of Taberoacles • Festival of Tabernacles • Festus • Leviathan, Feast of • Nativity, feast of the • feast, days • feast, of Peter and Paul • feast, of Saint Symeon the Stylite • feast, of the Ascension • feast, of the Holy Cross • feast, of the Theophany • feast, of the Transfiguration • festivals, • festivals, non-Christian, in rabbinic literature • festivities • prayer, Festival

 Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 111; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 442, 457, 458, 459, 460; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 317; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 90; Huttner (2013), Early Christianity in the Lycus Valley, 166; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 174; Levine Allison and Crossan (2006), The Historical Jesus in Context, 59; Levison (2009), Filled with the Spirit, 372, 375; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 161; Neusner (2004), The Idea of History in Rabbinic Judaism, 293; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297

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1.18 לְכוּ־נָא וְנִוָּכְחָה יֹאמַר יְהוָה אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ׃
2.2
בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃
2.2
וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃
11.2
וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃
12.3
וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה׃
40.3
וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃
40.3
קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃
49.14
וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהוָה וַאדֹנָי שְׁכֵחָנִי׃ 49.15 הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃
50.7
וַאדֹנָי יְהוִה יַעֲזָר־לִי עַל־כֵּן לֹא נִכְלָמְתִּי עַל־כֵּן שַׂמְתִּי פָנַי כַּחַלָּמִישׁ וָאֵדַע כִּי־לֹא אֵבוֹשׁ׃ 50.8 קָרוֹב מַצְדִּיקִי מִי־יָרִיב אִתִּי נַעַמְדָה יָּחַד מִי־בַעַל מִשְׁפָּטִי יִגַּשׁ אֵלָי׃ 50.9 הֵן אֲדֹנָי יְהוִה יַעֲזָר־לִי מִי־הוּא יַרְשִׁיעֵנִי הֵן כֻּלָּם כַּבֶּגֶד יִבְלוּ עָשׁ יֹאכְלֵם׃
54.1
כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃
54.1
רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃

54.11
עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃
54.12
וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃
54.13
וְכָל־בָּנַיִךְ לִמּוּדֵי יְהוָה וְרַב שְׁלוֹם בָּנָיִךְ׃
54.14
בִּצְדָקָה תִּכּוֹנָנִי רַחֲקִי מֵעֹשֶׁק כִּי־לֹא תִירָאִי וּמִמְּחִתָּה כִּי לֹא־תִקְרַב אֵלָיִךְ׃
60.1
וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃
60.1
קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ 60.2 כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח יְהוָה וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה׃ 60.2 לֹא־יָבוֹא עוֹד שִׁמְשֵׁךְ וִירֵחֵךְ לֹא יֵאָסֵף כִּי יְהוָה יִהְיֶה־לָּךְ לְאוֹר עוֹלָם וְשָׁלְמוּ יְמֵי אֶבְלֵךְ׃ 60.3 וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ׃
61.1
רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃' 61.1 שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃
63.7
חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃ 63.8 וַיֹּאמֶר אַךְ־עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ׃ 63.9 בְּכָל־צָרָתָם לא לוֹ צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃'' None
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1.18 Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool.
2.2
And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it.
11.2
And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.
12.3
Therefore with joy shall ye draw water Out of the wells of salvation.
40.3
Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.
49.14
But Zion said: ‘The LORD hath forsaken me, And the Lord hath forgotten me.’ 49.15 Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee.
50.7
For the Lord GOD will help me; Therefore have I not been confounded; Therefore have I set my face like a flint, And I know that I shall not be ashamed. 50.8 He is near that justifieth me; Who will contend with me? let us stand up together; Who is mine adversary? let him come near to me. 50.9 Behold, the Lord GOD will help me; Who is he that shall condemn me? Behold, they all shall wax old as a garment, The moth shall eat them up.
54.1
Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.

54.11
O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires.
54.12
And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones.
54.13
And all thy children shall be taught of the LORD; and great shall be the peace of thy children.
54.14
In righteousness shalt thou be established; be thou far from oppression, for thou shalt not fear, And from ruin, for it shall not come near thee.
60.1
Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee. 60.2 For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee. 60.3 And nations shall walk at thy light, And kings at the brightness of thy rising.
61.1
The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;

61.10
I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels.
63.7
I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies. 63.8 For He said: ‘Surely, they are My people, children that will not deal falsely’; so He was their Saviour. 63.9 In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .' ' None
13. Hebrew Bible, Jeremiah, 2.4-2.5 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Festival of Tabernacles • feast, days • feast, of Saint Symeon the Stylite • feast, of the Holy Cross • feast, of the Theophany • feast, of the Transfiguration

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 460; Neusner (2004), The Idea of History in Rabbinic Judaism, 293

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2.4 שִׁמְעוּ דְבַר־יְהוָה בֵּית יַעֲקֹב וְכָל־מִשְׁפְּחוֹת בֵּית יִשְׂרָאֵל׃ 2.5 כֹּה אָמַר יְהוָה מַה־מָּצְאוּ אֲבוֹתֵיכֶם בִּי עָוֶל כִּי רָחֲקוּ מֵעָלָי וַיֵּלְכוּ אַחֲרֵי הַהֶבֶל וַיֶּהְבָּלוּ׃'' None
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2.4 Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel; 2.5 Thus saith the LORD: What unrighteousness have your fathers found in Me, that they are gone far from Me, and have walked after things of nought, and are become nought?'' None
14. Hebrew Bible, Joshua, 8.22 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Feast of Booths • festivities

 Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 286; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 301

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8.22 וְאֵלֶּה יָצְאוּ מִן־הָעִיר לִקְרָאתָם וַיִּהְיוּ לְיִשְׂרָאֵל בַּתָּוֶךְ אֵלֶּה מִזֶּה וְאֵלֶּה מִזֶּה וַיַּכּוּ אוֹתָם עַד־בִּלְתִּי הִשְׁאִיר־לוֹ שָׂרִיד וּפָלִיט׃'' None
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8.22 And the other came forth out of the city against them; so they were in the midst of Israel, some on this side, and some on that side; and they smote them, so that they let none of them remain or escape.'' None
15. Hebrew Bible, Judges, 14.19 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Feast of Taberoacles • feasting

 Found in books: Gera (2014), Judith, 384; Levison (2009), Filled with the Spirit, 372

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14.19 וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַיֵּרֶד אַשְׁקְלוֹן וַיַּךְ מֵהֶם שְׁלֹשִׁים אִישׁ וַיִּקַּח אֶת־חֲלִיצוֹתָם וַיִּתֵּן הַחֲלִיפוֹת לְמַגִּידֵי הַחִידָה וַיִּחַר אַפּוֹ וַיַּעַל בֵּית אָבִיהוּ׃'' None
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14.19 And the spirit of the Lord came upon him, and he went down to Ashqelon, and slew thirty men of them, and took their clothing, and gave the changes of garments to them who had expounded the riddle. And his anger burned, and he went up to his father’s house.'' None
16. Hesiod, Works And Days, 121, 123, 126, 156-173, 336, 465-469, 504, 564-570, 582-596, 619-620, 650 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Athens, Dionysus and Dionysian festivals in • Dionysus, festivals associated with • Night Festival (Pergamum) • Prometheus, festival • Theopompus, and festivals • afterlife lots, bliss and festivities • agricultural cycle and festival cycle • cultic ritual practice, calendars and festivals • cultic ritual practice, feasting • cultic ritual practice, sacrificial and festal calendars • feasts, postmortem • festival, • festival, festivity, festive • festivals • festivals, Eleusinia • festivals, Lenaia • festivals, Theopompus on • proper respect for gods, through festivals

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 100, 105, 108; Bowie (2021), Essays on Ancient Greek Literature and Culture, 299, 539; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 368; Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 153, 537, 541; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 34; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23, 154; Parker (2005), Polytheism and Society at Athens, 197; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 300

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121 αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,—123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων,
126
πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—,
156
αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν, 157 αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ 158 Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, 159 ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται 160 ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. 161 καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, 162 τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, 163 ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, 164 τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης 165 ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. 166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168 Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169 Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169 ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169 τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169 τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169 τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170 καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171 ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα.
336
κὰδ δύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσιν
465
εὔχεσθαι δὲ Διὶ χθονίῳ Δημήτερί θʼ ἁγνῇ, 466 ἐκτελέα βρίθειν Δημήτερος ἱερὸν ἀκτήν, 467 ἀρχόμενος τὰ πρῶτʼ ἀρότου, ὅτʼ ἂν ἄκρον ἐχέτλης 468 χειρὶ λαβὼν ὅρπηκα βοῶν ἐπὶ νῶτον ἵκηαι 469 ἔνδρυον ἑλκόντων μεσάβων. ὁ δὲ τυτθὸς ὄπισθε
504
μῆνα δὲ Ληναιῶνα, κάκʼ ἤματα, βουδόρα πάντα,
564
εὖτʼ ἂν δʼ ἑξήκοντα μετὰ τροπὰς ἠελίοιο 565 χειμέριʼ ἐκτελέσῃ Ζεὺς ἤματα, δή ῥα τότʼ ἀστὴρ 566 Ἀρκτοῦρος προλιπὼν ἱερὸν ῥόον Ὠκεανοῖο 567 πρῶτον παμφαίνων ἐπιτέλλεται ἀκροκνέφαιος. 568 τὸν δὲ μέτʼ ὀρθογόη Πανδιονὶς ὦρτο χελιδὼν 569 ἐς φάος ἀνθρώποις, ἔαρος νέον ἱσταμένοιο. 570 τὴν φθάμενος οἴνας περταμνέμεν· ὣς γὰρ ἄμεινον.
582
ἦμος δὲ σκόλυμός τʼ ἀνθεῖ καὶ ἠχέτα τέττιξ 583 δενδρέῳ ἐφεζόμενος λιγυρὴν καταχεύετʼ ἀοιδὴν 584 πυκνὸν ὑπὸ πτερύγων, θέρεος καματώδεος ὥρῃ, 585 τῆμος πιόταταί τʼ αἶγες καὶ οἶνος ἄριστος, 586 μαχλόταται δὲ γυναῖκες, ἀφαυρότατοι δέ τοι ἄνδρες 587 εἰσίν, ἐπεὶ κεφαλὴν καὶ γούνατα Σείριος ἄζει, 588 αὐαλέος δέ τε χρὼς ὑπὸ καύματος· ἀλλὰ τότʼ ἤδη 589 εἴη πετραίη τε σκιὴ καὶ βίβλινος οἶνος, 590 μάζα τʼ ἀμολγαίη γάλα τʼ αἰγῶν σβεννυμενάων, 591 καὶ βοὸς ὑλοφάγοιο κρέας μή πω τετοκυίης 592 πρωτογόνων τʼ ἐρίφων· ἐπὶ δʼ αἴθοπα πινέμεν οἶνον, 593 ἐν σκιῇ ἑζόμενον, κεκορημένον ἦτορ ἐδωδῆς, 594 ἀντίον ἀκραέος Ζεφύρου τρέψαντα πρόσωπα, 595 κρήνης τʼ αἰενάου καὶ ἀπορρύτου, ἥτʼ ἀθόλωτος, 596 τρὶς ὕδατος προχέειν, τὸ δὲ τέτρατον ἱέμεν οἴνου.
619
εὖτʼ ἂν Πληιάδες σθένος ὄβριμον Ὠαρίωνος 620 φεύγουσαι πίπτωσιν ἐς ἠεροειδέα πόντον,
650
οὐ γάρ πώ ποτε νηί γʼ ἐπέπλων εὐρέα πόντον, ' None
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121 There was no dread old age but, always rude123 In plenty, while in death they seemed subdued
126
They lived, with countless flocks of sheep, at ease
156
It was self-slaughter – they descended to 157 Chill Hades’ mouldy house, without a name. 158 Yes, black death took them off, although they’d been 159 Impetuous, and they the sun’s bright flame 160 Would see no more, nor would this race be seen 161 Themselves, screened by the earth. Cronus’ son then 162 Fashioned upon the lavish land one more, 163 The fourth, more just and brave – of righteous men, 164 Called demigods. It was the race before 165 Our own upon the boundless earth. Foul war 166 And dreadful battles vanquished some of these, 167 While some in Cadmus’ Thebes, while looking for 168 The flocks of Oedipus, found death. The sea 169 Took others as they crossed to Troy fight 170 For fair-tressed Helen. They were screened as well 171 In death. Lord Zeus arranged it that they might 172 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content
336
Should not be seized – god-sent, it’s better far.
465
In conflict in the furrows nor will break 466 The plough or leave the work undone. And now 467 A forty-year-old stalwart you should take 468 Who will, before he ventures out to plough, 469 Consume a quartered, eight-slice loaf, one who,
504
These steps, your fields of corn shall surely teem
564
The house, when in his cold and dreadful place 565 The Boneless gnaws his foot (the sun won’t show 566 Him pastures but rotate around the land 567 of black men and for all the Greeks is slow 568 To brighten). That’s the time the hornèd and 569 The unhorned beasts of the wood flee to the brush, 570 Teeth all a-chatter, with one thought in mind –
582
Be stoutly shod with ox-hide boots which you 583 Must line with felt. In winter have a care 584 To sew two young kids’ hides to the sinew 585 of an ox to keep the downpour from your back, 586 A knit cap for your head to keep your ear 587 From getting wet. It’s freezing at the crack 588 of dawn, which from the starry sky appear 589 When Boreas drops down: then is there spread 590 A fruitful mist upon the land which fall 591 Upon the blessed fields and which is fed 592 By endless rivers, raised on high by squalls. 593 Sometimes it rains at evening, then again, 594 When the thickly-compressed clouds are animated 595 By Thracian Boreas, it blows hard. Then 596 It is the time, having anticipated
619
One’s skin. Bring in your crops and don’t be slow. 620 Rise early to secure your food supply.
650
of your sharp-toothed dog; do not scant his meat ' None
17. Homer, Iliad, 6.132-6.133, 6.136, 6.193-6.195, 6.273, 6.300, 7.475-7.482, 12.310-12.312, 15.254, 18.570, 24.171 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Dionysus, festivals associated with • Dionysus, festivals of • Festival • burial, state festival • feasts • feasts, postmortem • festival, festivity, festive • festivals • festivals, Panathenaia • festivals, Plynteria • festivals, and Apollo • festivals, and Athena • festivals, and Curetes • festivals, and Muses • festivals, and education • festivals, in Athens • festivals, of Magnesia • insomnia, and festivities • sacrifices, and festivals • trieteric festivals • women, participation in festivals • yearly festivals

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 22, 23, 24; Bernabe et al. (2013), Redefining Dionysos, 14, 102, 106, 126, 241; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 171; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 157, 169; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 128; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 61; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 33; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 636; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 49; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 88; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 297; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 22, 23, 24

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6.132 ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας 6.133 σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι
6.136
δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ
6.193
δῶκε δέ οἱ τιμῆς βασιληΐδος ἥμισυ πάσης· 6.194 καὶ μέν οἱ Λύκιοι τέμενος τάμον ἔξοχον ἄλλων 6.195 καλὸν φυταλιῆς καὶ ἀρούρης, ὄφρα νέμοιτο.
6.273
τὸν θὲς Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο,
6.300
τὴν γὰρ Τρῶες ἔθηκαν Ἀθηναίης ἱέρειαν.
7.475
ἄλλοι δʼ ἀνδραπόδεσσι· τίθεντο δὲ δαῖτα θάλειαν. 7.476 παννύχιοι μὲν ἔπειτα κάρη κομόωντες Ἀχαιοὶ 7.477 δαίνυντο, Τρῶες δὲ κατὰ πτόλιν ἠδʼ ἐπίκουροι· 7.478 παννύχιος δέ σφιν κακὰ μήδετο μητίετα Ζεὺς 7.479 σμερδαλέα κτυπέων· τοὺς δὲ χλωρὸν δέος ᾕρει· 7.480 οἶνον δʼ ἐκ δεπάων χαμάδις χέον, οὐδέ τις ἔτλη 7.481 πρὶν πιέειν πρὶν λεῖψαι ὑπερμενέϊ Κρονίωνι. 7.482 κοιμήσαντʼ ἄρʼ ἔπειτα καὶ ὕπνου δῶρον ἕλοντο.
12.310
Γλαῦκε τί ἢ δὴ νῶϊ τετιμήμεσθα μάλιστα 12.311 ἕδρῃ τε κρέασίν τε ἰδὲ πλείοις δεπάεσσιν 12.312 ἐν Λυκίῃ, πάντες δὲ θεοὺς ὣς εἰσορόωσι,
15.254
θάρσει νῦν· τοῖόν τοι ἀοσσητῆρα Κρονίων
18.570
ἱμερόεν κιθάριζε, λίνον δʼ ὑπὸ καλὸν ἄειδε
24.171
θάρσει Δαρδανίδη Πρίαμε φρεσί, μὴ δέ τι τάρβει·'' None
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6.132 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.133 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ' "
6.136
But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " 6.193 /for peerless Bellerophon slew them one and all. 6.194 for peerless Bellerophon slew them one and all. But when the king now knew that he was the valiant offspring of a god, he kept him there, and offered him his own daughter, and gave to him the half of all his kingly honour; moreover the Lycians meted out for him a demesne pre-eminent above all, 6.195 a fair tract of orchard and of plough-land, to possess it. And the lady bare to wise-hearted Bellerophon three children, Isander and Hippolochus and Laodameia. With Laodameia lay Zeus the counsellor, and she bare godlike Sarpedon, the warrior harnessed in bronze.
6.273
driver of the spoil, with burnt-offerings, when thou hast gathered together the aged wives; and the robe that seemeth to thee the fairest and amplest in thy hall, and that is dearest far to thine own self, this do thou lay upon the knees of fair-haired Athene and vow to her that thou wilt sacrifice in her temple twelve sleek heifers that have not felt the goad,
6.300
for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus:
7.475
and some for slaves; and they made them a rich feast. So the whole night through the long-haired Achaeans feasted, and the Trojans likewise in the city, and their allies; and all night long Zeus, the counsellor, devised them evil, thundering in terrible wise. Then pale fear gat hold of them, 7.480 and they let the wine flow from their cups upon the ground, neither durst any man drink until he had made a drink-offering to the son of Cronos, supreme in might. Then they laid them down, and took the gift of sleep.
12.310
Glaucus, wherefore is it that we twain are held in honour above all with seats, and messes, and full cups in Lycia, and all men gaze upon us as on gods? Aye, and we possess a great demesne by the banks of Xanthus, a fair tract of orchard and of wheat-bearing plough-land.
15.254
on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. Then spake to him again the lord Apollo, that worketh afar:Be now of good cheer, so mighty a helper hath the son of Cronos
18.570
and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin,
24.171
oftly she uttered her voice, yet trembling gat hold of his himbs:Be of good courage, O Priam, son of Dardanus, and fear thou not at all. Not to forbode any evil to thee am I come hither, but with good intent. I am a messenger to thee from Zeus, who far away though he be, hath exceeding care for thee and pity. '' None
18. Homeric Hymns, To Aphrodite, 117 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Dionysia, Great and Rural (festivals) • festival,

 Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 540; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 56

sup>
117 Nurtured me from a child, and that is why'' None
19. Homeric Hymns, To Demeter, 120, 268, 272 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Dionysia, Great and Rural (festivals) • festival • festival, festivity, festive • festivals • trieteric festivals • yearly festivals

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 241; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 23; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 56, 59

sup>
120 That garland-loving Aphrodite brings,268 Right there. He grew like an immortal, for
272
With ambrosia as though he were the kin ' None
20. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Artemis (goddess), Laphria festival • Dionysia, Great and Rural (festivals) • afterlife lots, bliss and festivities • cultic ritual practice, feasting • feasts • festivals • festivals, Laphria • festivals, Panathenaia • insomnia, and festivities • sacrifice (thysia), Laphria festival • symposia/feasting • wedding feast

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 26; Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 86; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 265; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 171; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 30, 32; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 56; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 26; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 101, 187

21. None, None, nan (8th cent. BCE - 8th cent. BCE)
 Tagged with subjects: • Apollo, Festival of (Delian) • Dionysia, Great and Rural (festivals) • feasting, and (exclusive) cult community • feasting, at Delphic Theoxenia • festival • festival, festivity, festive • festivals • triennial festivals • trieteric festivals

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 240; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 23; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 23; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 191, 194, 196; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 56, 59

22. None, None, nan (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Dionysia, Great and Rural (festivals) • festival, festivity, festive • triennial festivals • trieteric festivals

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 240; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 56

23. None, None, nan (7th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • festivals, Adonia • symposia/feasting • women, participation in festivals

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 251; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 31

24. None, None, nan (7th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • festival, • festivals, in Aegina

 Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 533, 539, 540, 541, 552, 554, 558; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 81

25. Aeschylus, Agamemnon, 122-144, 146 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Diasia (festival) • Dipolieia (festival) • Mounichia (festival) aition for arkteia • festival • festival, festivity, festive • festivals, Artemis Brauronia • statue of goddess from, wet-nurse festival for Artemis in

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 47; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 525; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 123; Parker (2005), Polytheism and Society at Athens, 239; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 175

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122 κεδνὸς δὲ στρατόμαντις ἰδὼν δύο λήμασι δισσοὺς'123 Ἀτρεΐδας μαχίμους ἐδάη λαγοδαίτας 124 πομπούς τʼ ἀρχάς· 125 οὕτω δʼ εἶπε τερᾴζων· 126 χρόνῳ μὲν ἀγρεῖ 127 128 133 139 αἴλινον αἴλινον εἰπέ, τὸ δʼ εὖ νικάτω. Χορός 140 τόσον περ εὔφρων, καλά, ' None
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122 The prudent army-prophet seeing two '123 The Atreidai, two their tempers, knew 123 Those feasting on the hare 124 The armament-conductors were; 125 And thus he spoke, explaining signs in view. 126 127 139 Ah, Linos, say — ah, Linos, song of wail! 139 But may the good prevail! ' None
26. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • festival, at Theban Herakleion • festivals,, elite competition in

 Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 57, 58; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 386

27. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Panhellenism, festivals propagating • festival • festival culture • festivals,, averting natural catastrophes • festivals,, elite competition in

 Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 69, 247; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 130, 202, 386

28. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Festivals, of Heracles of Marathon • burial, Tetrapolis festival • feasting • feasting, and (exclusive) cult community • feasting, at Delphic Theoxenia • feasting, in xenia rituals • festival • festival, as interpretative context for epinician • festival, in Olympian • xenia rituals, at public festivals

 Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 116, 120, 121, 140, 141, 143, 144, 145; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1152; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 189; Mikalson (2003), Herodotus and Religion in the Persian Wars, 204

29. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Festivals, of Heracles of Marathon • burial, Tetrapolis festival

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1152; Mikalson (2003), Herodotus and Religion in the Persian Wars, 204

30. Euripides, Bacchae, 6, 66-67, 78-82, 84, 87, 99-115, 123-134, 140, 145, 150, 157, 221, 446, 579, 582, 592, 605, 618-621, 623, 629, 632, 704-708, 726, 751-754, 976, 998, 1020, 1031, 1043-1045, 1051-1053, 1057, 1124, 1137-1139, 1145 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Athens, Dionysus and Dionysian festivals in • Dionysia festivals, Rural D. • Dionysia, Great and Rural (festivals) • Dionysus, festivals associated with • Pythian festival • festival, festivity, festive • festivals • festivals, Lenaia • religions, Roman, festivals • trieteric festivals

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 47, 126, 167, 172, 273; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363; Jenkyns (2013), God, Space, and City in the Roman Imagination, 248; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 48, 49; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 27; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 301, 315

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6 ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας
6
6
Βρομίῳ πόνον ἡδὺν κάματόν τʼ εὐκάματον,
67 Βάκχιον εὐαζομένα.
78
τά τε ματρὸς μεγάλας ὄργια 79 Κυβέλας θεμιτεύων, 80 ἀνὰ θύρσον τε τινάσσων, 81 κισσῷ τε στεφανωθεὶς 82 Διόνυσον θεραπεύει.
84
Βρόμιον παῖδα θεὸν θεοῦ
87
εὐρυχόρους ἀγυιάς, τὸν Βρόμιον· Χορός
99
ἔτεκεν δʼ, ἁνίκα Μοῖραι 100 τέλεσαν, ταυρόκερων θεὸν'101 στεφάνωσέν τε δρακόντων 102 στεφάνοις, ἔνθεν ἄγραν θηροτρόφον 103 μαινάδες ἀμφιβάλλονται 104 πλοκάμοις. Χορός 105 ὦ Σεμέλας τροφοὶ Θῆβαι, word split in text 10
6 στεφανοῦσθε κισσῷ· 107 βρύετε βρύετε χλοήρει 108 μίλακι καλλικάρπῳ 109 καὶ καταβακχιοῦσθε δρυὸς 110 ἢ ἐλάτας κλάδοισι, 111 στικτῶν τʼ ἐνδυτὰ νεβρίδων 112 στέφετε λευκοτρίχων πλοκάμων 113 μαλλοῖς· ἀμφὶ δὲ νάρθηκας ὑβριστὰς 114 ὁσιοῦσθʼ· αὐτίκα γᾶ πᾶσα χορεύσει— 115 Βρόμιος ὅστις ἄγῃ θιάσουσ—
123
ἔνθα τρικόρυθες ἄντροις 124 βυρσότονον κύκλωμα τόδε 125 μοι Κορύβαντες ηὗρον· 12
6
βακχείᾳ δʼ ἀνὰ συντόνῳ 127 κέρασαν ἁδυβόᾳ Φρυγίων 128 αὐλῶν πνεύματι ματρός τε Ῥέας ἐς 129 χέρα θῆκαν, κτύπον εὐάσμασι Βακχᾶν· 130 παρὰ δὲ μαινόμενοι Σάτυροι 131 ματέρος ἐξανύσαντο θεᾶς, 132 ἐς δὲ χορεύματα 133 συνῆψαν τριετηρίδων, 134 αἷς χαίρει Διόνυσος. Χορός
140
ἐς ὄρεα Φρύγια, Λύδιʼ, ὁ δʼ ἔξαρχος Βρόμιος,
145
ὁ Βακχεὺς ἀνέχων
145
πυρσώδη φλόγα πεύκας
150
τρυφερόν τε πλόκαμον εἰς αἰθέρα ῥίπτων.
157
βαρυβρόμων ὑπὸ τυμπάνων,
221
πλήρεις δὲ θιάσοις ἐν μέσοισιν ἑστάναι 44
6
σκιρτῶσι Βρόμιον ἀνακαλούμεναι θεόν·
579
ἀνά μʼ ἐκάλεσεν Εὐίου; Διόνυσος
582
ἰὼ ἰὼ δέσποτα δέσποτα,
592
διάδρομα τάδε; Βρόμιος ὅδʼ ἀλαλάζεται word split in text

605 πρὸς πέδῳ πεπτώκατʼ; ᾔσθησθʼ, ὡς ἔοικε, Βακχίου

618
πρὸς φάτναις δὲ ταῦρον εὑρών, οὗ καθεῖρξʼ ἡμᾶς ἄγων,
619
τῷδε περὶ βρόχους ἔβαλλε γόνασι καὶ χηλαῖς ποδῶν,
620
θυμὸν ἐκπνέων, ἱδρῶτα σώματος στάζων ἄπο,
621
χείλεσιν διδοὺς ὀδόντας· πλησίον δʼ ἐγὼ παρὼν

623
ἀνετίναξʼ ἐλθὼν ὁ Βάκχος δῶμα καὶ μητρὸς τάφῳ

629
κᾆθʼ ὁ Βρόμιος, ὡς ἔμοιγε φαίνεται, δόξαν λέγω,

632
πρὸς δὲ τοῖσδʼ αὐτῷ τάδʼ ἄλλα Βάκχιος λυμαίνεται·
704
θύρσον δέ τις λαβοῦσʼ ἔπαισεν ἐς πέτραν, 705 ὅθεν δροσώδης ὕδατος ἐκπηδᾷ νοτίς· 70
6
ἄλλη δὲ νάρθηκʼ ἐς πέδον καθῆκε γῆς, 707 καὶ τῇδε κρήνην ἐξανῆκʼ οἴνου θεός· 708 ὅσαις δὲ λευκοῦ πώματος πόθος παρῆν, 72
6
Βρόμιον καλοῦσαι· πᾶν δὲ συνεβάκχευʼ ὄρος
751
Ὑσιάς τʼ Ἐρυθράς θʼ, αἳ Κιθαιρῶνος λέπας 752 νέρθεν κατῳκήκασιν, ὥστε πολέμιοι, 753 ἐπεσπεσοῦσαι πάντʼ ἄνω τε καὶ κάτω 754 διέφερον· ἥρπαζον μὲν ἐκ δόμων τέκνα· 97
6
καὶ Βρόμιος ἔσται. τἄλλα δʼ αὐτὸ σημανεῖ. Χορός

998
περὶ σὰ Βάκχιʼ, ὄργια ματρός τε σᾶς
1020
ἴθʼ, ὦ Βάκχε, θηραγρευτᾷ βακχᾶν
1031
ὦναξ Βρόμιε, θεὸς φαίνῃ μέγας. Ἄγγελος
1043
ἐπεὶ θεράπνας τῆσδε Θηβαίας χθονὸς 1044 λιπόντες ἐξέβημεν Ἀσωποῦ ῥοάς, 1045 λέπας Κιθαιρώνειον εἰσεβάλλομεν
1051
ἦν δʼ ἄγκος ἀμφίκρημνον, ὕδασι διάβροχον, 1052 πεύκαισι συσκιάζον, ἔνθα μαινάδες 1053 καθῆντʼ ἔχουσαι χεῖρας ἐν τερπνοῖς πόνοις.
1057
βακχεῖον ἀντέκλαζον ἀλλήλαις μέλος.
1124
ἐκ Βακχίου κατείχετʼ, οὐδʼ ἔπειθέ νιν.
1137
1138 πέτραις, τὸ δʼ ὕλης ἐν βαθυξύλῳ φόβῃ, 1139 οὐ ῥᾴδιον ζήτημα· κρᾶτα δʼ ἄθλιον, 1
145
τειχέων ἔσω τῶνδʼ, ἀνακαλοῦσα Βάκχιον ' None
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6 I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother.
6
6
having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus Lit. shouting the ritual cry εὐοῖ . . Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure E. R. Dodds takes this passage Let everyone come outside being sure to keep his mouth pure . He does not believe that there should be a full stop after the third τίς . ,
78
has his soul initiated into the Bacchic revels, dancing in inspired frenzy over the mountains with holy purifications, and who, revering the mysteries of great mother Kybele, 80 brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god,
87
from the Phrygian mountains to the broad streets of Hellas—Bromius, Choru
99
received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera.And he brought forth, when the Fate 100 had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru'101 had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru 105 O Thebes , nurse of Semele, crown yourself with ivy, flourish, flourish with the verdant yew bearing sweet fruit, and crown yourself in honor of Bacchus with branches of oak 110 or pine. Adorn your garments of spotted fawn-skin with fleeces of white sheep, and sport in holy games with insolent thyrsoi The thyrsos is a staff that is crowned with ivy and that is sacred to Dionysus and an emblem of his worship. . At once all the earth will dance— 115 whoever leads the sacred band is Bromius—to the mountain, to the mountain, where the crowd of women waits, goaded away from their weaving by Dionysus. Choru
123
O secret chamber of the Kouretes and you holy Cretan caves, parents to Zeus, where the Korybantes with triple helmet invented for me in their caves this circle, 125 covered with stretched hide; and in their excited revelry they mingled it with the sweet-voiced breath of Phrygian pipes and handed it over to mother Rhea, resounding with the sweet songs of the Bacchae; 130 nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices. Choru
140
Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees.
145
The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts,
150
casting his rich locks into the air. And among the Maenad cries his voice rings deep: This last phrase taken verbatim from Dodds, ad loc. Go, Bacchae, go, Bacchae, with the luxury of Tmolus that flows with gold,
157
ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries,
221
this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; 44
6
are set loose and gone, and are gamboling in the meadows, invoking Bromius as their god. of their own accord, the chains were loosed from their feet and keys opened the doors without human hand. This man has come to Thebe
579
Who is here, who? From what quarter did the voice of the Joyful one summon me? Dionysu
582
Io! Io! Master, master! Come now to our company, Bromius. Dionysu
592
Revere him.—We revere him!—Did you see these stone lintels on the pillars falling apart? Bromius cries out in victory indoors. Dionysu

605
o stricken with fear? You have, so it seems, felt Bacchus shaking the house of Pentheus. But get up and take courage, putting a stop to your trembling. Chorus Leader

618
In this too I mocked him, for, thinking to bind me, he neither touched nor handled me, but fed on hope. He found a bull by the stable where he took and shut me up, and threw shackles around its knees and hooves,
620
breathing out fury, dripping sweat from his body, gnashing his teeth in his lips. But I, being near, sitting quietly, looked on. Meanwhile, Bacchus came and shook the house and kindled a flame on his mother’s tomb. When Pentheus saw this, thinking that the house was burning,

629
he ran here and there, calling to the slaves to bring water, and every servant was at work, toiling in vain.Then he let this labor drop, as I had escaped, and snatching a dark sword rushed into the house. Then Bromius, so it seems to me—I speak my opinion—

632
created a phantom in the courtyard. Pentheus rushed at it headlong, stabbing at the shining air, as though slaughtering me. Besides this, Bacchus inflicted other damage on him: he knocked his house to the ground, and everything was shattered into pieces, while he saw my bitter chains. From fatigue,
704
wolf-pup, gave them white milk, as many as had abandoned their new-born infants and had their breasts still swollen. They put on garlands of ivy, and oak, and flowering yew. One took her thyrsos and struck it against a rock, 705 from which a dewy stream of water sprang forth. Another let her thyrsos strike the ground, and there the god sent forth a fountain of wine. All who desired the white drink scratched the earth with the tips of their fingers and obtained streams of milk; 72
6
calling on Iacchus, the son of Zeus, Bromius, with united voice. The whole mountain revelled along with them and the beasts, and nothing was unmoved by their running. Agave happened to be leaping near me, and I sprang forth, wanting to snatch her,
751
produce the bountiful Theban crop. And falling like soldiers upon Hysiae and Erythrae, towns situated below the rock of Kithairon, they turned everything upside down. They were snatching children from their homes; 97
6
to a great contest, and Bromius and I will be the victors. The rest the matter itself will show. Choru

998
Whoever with wicked mind and unjust rage regarding your rites, Bacchus, and those of your mother, comes with raving heart
1020
Go, Bacchus, with smiling face throw a deadly noose around the hunter of the Bacchae as he falls beneath the flock of Maenads. Second Messenger
1031
Lord Bacchus, truly you appear to be a great god. Messenger
1043
When we left the dwellings of the Theban land and crossed the streams of Asopus, 1045 we began to ascend the heights of Kithairon, Pentheus and I—for I was following my master—and the stranger who was our guide to the sight. First we sat in a grassy vale,
1051
keeping our feet and voices quiet, so that we might see them without being seen. There was a little valley surounded by precipices, irrigated with streams, shaded by pine trees, where the Maenads were sitting, their hands busy with delightful labors. Some of them were crowning again
1057
the worn thyrsos, making it leafy with ivy, while some, like colts freed from the painted yoke, were singing a Bacchic melody to one another. And the unhappy Pentheus said, not seeing the crowd of women: Stranger,
1124
Pity me, mother, and do not kill me, your child, for my sins. But she, foaming at the mouth and twisting her eyes all about, not thinking as she ought, was possessed by Bacchus, and he did not persuade her.
1137
from their tearings. The whole band, hands bloodied, were playing a game of catch with Pentheus’ flesh.His body lies in different places, part under the rugged rocks, part in the deep foliage of the woods, not easy to be sought. His miserable head, 1
145
on the ill-fated prey, calling Bacchus her fellow hunter, her accomplice in the chase, the glorious victor—in whose service she wins a triumph of tears.And as for me, I will depart out of the way of this calamity before Agave reaches the house. ' None
31. Euripides, Ion, 457 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Dionysos (Bacchus, god), Dionysia festivals • Thesmophoria festival, Thetis,shrine of • festivals, Artemis Brauronia • festivals, Panathenaia

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 184; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 136

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457 κορυφᾶς Διός, ὦ μάκαιρα Νίκα,'' None
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457 delivered as thou wert by Titan Prometheus from the forehead of Zeus. Come, O lady Victory, come to the Pythian shrine, winging thy way from the gilded chambers of Olympu'' None
32. Hebrew Bible, Ezra, 3.1-3.6 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Festival of Booths • Festivals • festivals, and Tamid Service

 Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 229; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 193; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 34

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3.1 וְיִסְּדוּ הַבֹּנִים אֶת־הֵיכַל יְהוָה וַיַּעֲמִידוּ הַכֹּהֲנִים מְלֻבָּשִׁים בַּחֲצֹצְרוֹת וְהַלְוִיִּם בְּנֵי־אָסָף בַּמְצִלְתַּיִם לְהַלֵּל אֶת־יְהוָה עַל־יְדֵי דָּוִיד מֶלֶךְ־יִשְׂרָאֵל׃
3.1
וַיִּגַּע הַחֹדֶשׁ הַשְּׁבִיעִי וּבְנֵי יִשְׂרָאֵל בֶּעָרִים וַיֵּאָסְפוּ הָעָם כְּאִישׁ אֶחָד אֶל־יְרוּשָׁלִָם׃ 3.2 וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃ 3.3 וַיָּכִינוּ הַמִּזְבֵּחַ עַל־מְכוֹנֹתָיו כִּי בְּאֵימָה עֲלֵיהֶם מֵעַמֵּי הָאֲרָצוֹת ויעל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה עֹלוֹת לַבֹּקֶר וְלָעָרֶב׃ 3.4 וַיַּעֲשׂוּ אֶת־חַג הַסֻּכּוֹת כַּכָּתוּב וְעֹלַת יוֹם בְּיוֹם בְּמִסְפָּר כְּמִשְׁפַּט דְּבַר־יוֹם בְּיוֹמוֹ׃ 3.5 וְאַחֲרֵיכֵן עֹלַת תָּמִיד וְלֶחֳדָשִׁים וּלְכָל־מוֹעֲדֵי יְהוָה הַמְקֻדָּשִׁים וּלְכֹל מִתְנַדֵּב נְדָבָה לַיהוָה׃ 3.6 מִיּוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי הֵחֵלּוּ לְהַעֲלוֹת עֹלוֹת לַיהוָה וְהֵיכַל יְהוָה לֹא יֻסָּד׃'' None
sup>
3.1 And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. 3.2 Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God. 3.3 And they set the altar upon its bases; for fear was upon them because of the people of the countries, and they offered burnt-offerings thereon unto the LORD, even burnt-offerings morning and evening. 3.4 And they kept the feast of tabernacles, as it is written, and offered the daily burnt-offerings by number, according to the ordice, as the duty of every day required; 3.5 and afterward the continual burnt-offering, and the offerings of the new moons, and of all the appointed seasons of the LORD that were hallowed, and of every one that willingly offered a freewill-offering unto the LORD. 3.6 From the first day of the seventh month began they to offer burnt-offerings unto the LORD; but the foundation of the temple of the LORD was not yet laid.'' None
33. Hebrew Bible, Nehemiah, 8.8-8.10, 8.13-8.15, 8.18, 9.20 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Festival of Booths • Festivals • Hanukkah, Holiday of, Festival of Lights • enthronement festival, • feast of the righteous • festival • festivals and fasts • shivata, shivatot, for festivals

 Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 215; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 226; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 163, 191, 193; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 300; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 266; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 20; Schwartz (2008), 2 Maccabees, 151; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 181

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8.8 וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 8.9 וַיֹּאמֶר נְחֶמְיָה הוּא הַתִּרְשָׁתָא וְעֶזְרָא הַכֹּהֵן הַסֹּפֵר וְהַלְוִיִּם הַמְּבִינִים אֶת־הָעָם לְכָל־הָעָם הַיּוֹם קָדֹשׁ־הוּא לַיהוָה אֱלֹהֵיכֶם אַל־תִּתְאַבְּלוּ וְאַל־תִּבְכּוּ כִּי בוֹכִים כָּל־הָעָם כְּשָׁמְעָם אֶת־דִּבְרֵי הַתּוֹרָה׃
8.13
וּבַיּוֹם הַשֵּׁנִי נֶאֶסְפוּ רָאשֵׁי הָאָבוֹת לְכָל־הָעָם הַכֹּהֲנִים וְהַלְוִיִּם אֶל־עֶזְרָא הַסֹּפֵר וּלְהַשְׂכִּיל אֶל־דִּבְרֵי הַתּוֹרָה׃ 8.14 וַיִּמְצְאוּ כָּתוּב בַּתּוֹרָה אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֲשֶׁר יֵשְׁבוּ בְנֵי־יִשְׂרָאֵל בַּסֻּכּוֹת בֶּחָג בַּחֹדֶשׁ הַשְּׁבִיעִי׃ 8.15 וַאֲשֶׁר יַשְׁמִיעוּ וְיַעֲבִירוּ קוֹל בְּכָל־עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר צְאוּ הָהָר וְהָבִיאוּ עֲלֵי־זַיִת וַעֲלֵי־עֵץ שֶׁמֶן וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת לַעֲשֹׂת סֻכֹּת כַּכָּתוּב׃
8.18
וַיִּקְרָא בְּסֵפֶר תּוֹרַת הָאֱלֹהִים יוֹם בְּיוֹם מִן־הַיּוֹם הָרִאשׁוֹן עַד הַיּוֹם הָאַחֲרוֹן וַיַּעֲשׂוּ־חָג שִׁבְעַת יָמִים וּבַיּוֹם הַשְּׁמִינִי עֲצֶרֶת כַּמִּשְׁפָּט׃' ' None
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8.8 And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading. 8.9 And Nehemiah, who was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people: ‘This day is holy unto the LORD your God; mourn not, nor weep.’ For all the people wept, when they heard the words of the Law.
8.13
And on the second day were gathered together the heads of fathers’houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the Law. 8.14 And they found written in the Law, how that the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month; 8.15 and that they should publish and proclaim in all their cities, and in Jerusalem, saying: ‘Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.’
8.18
Also day by day, from the first day unto the last day, he read in the book of the Law of God. And they kept the feast seven days;
9.20
Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst.' ' None
34. Hebrew Bible, Zechariah, 12.10 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Feast of Taberoacles • Nativity, feast of the • enthronement festival, • feast, days • feast, of the Holy Cross • feast, of the Theophany

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 457; Levison (2009), Filled with the Spirit, 372, 375; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 20, 50, 164

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12.10 And I will pour upon the house of David, And upon the inhabitants of Jerusalem, The spirit of grace and of supplication; And they shall look unto Me because athey have thrust him through; And they shall mourn for him, as one mourneth for his only son, And shall be in bitterness for him, as one that is in bitterness for his first-born.' ' None
35. Herodotus, Histories, 1.17, 1.60-1.68, 1.146-1.148, 2.29, 2.38, 2.41-2.44, 2.46-2.65, 2.48.2, 2.78, 2.81, 2.83, 2.86, 2.123, 2.145-2.146, 2.156, 2.170-2.171, 3.142, 4.76, 5.22, 5.55, 5.62, 5.67, 5.71, 5.83, 5.91-5.93, 6.67, 6.75, 6.105-6.106, 6.127, 7.132, 7.228, 8.65, 9.11, 9.65 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apatouria, festival • Apaturia, festival • Athens, Dionysus and Dionysian festivals in • Chalcidian vases, Archaic festival for Arten of Eretria on • Daidala (festival) • Daidala festival, Plataea • Dionysiac festival • Eleusis, festival • Festival • Festivals • Festivals, Carneia of Sparta • Festivals, Eleutheria of Plataea • Festivals, Hyacinthia of Sparta • Festivals, Mounichia of Athens • Festivals, Olympic Games • Festivals, Panathenaia of Athens • Festivals, Panionia of Ionians • Festivals, Thesmophoria • Festivals, of Adrastus of Argos • Festivals, of Amun of Egypt • Festivals, of Artemis Agrotera of Athens • Festivals, of Artemis of Samos • Festivals, of Athena of Egypt • Festivals, of Athena of Libya • Festivals, of Damia and Auxesia of Aegina • Festivals, of Dionysus • Festivals, of Hera of Argos • Festivals, of Hera of Corinth • Festivals, of Isis of Egypt • Festivals, of Magna Mater of Cyzicus • Festivals, of Osiris of Egypt • Festivals, of war heroes at Sparta • Isaeum Campense, temple of Isis, and festivals • Neleis (festival) • Opet festival • Plataiai, festival of Zeus Eleutherios • Soteria (festival) • assembly and festivals • burial, state festival • character in suspended during festivals • council no sessions during festivals • feast, commemorative • festival • festival, • festival, Eleusinia, Athenian • festival, Panhellenic • festival, at Sikyon • festival, coming of age festivals • festival, festivity, festive • festivals • festivals, Apatouria • festivals, Apaturia • festivals, Artemis Brauronia • festivals, Attic abundance of • festivals, Eleusinia • festivals, Panionia • festivals, abused by tyrants • festivals, in Aegina • festivals, in the archaic period • festivals, misbehaviour of tyrants during • festivals, promoted by tyrants • festivals, ἐπίθετοι ἑορταί • festivals,, elite competition in • festivals,, ethnic • symposia/feasting • tyrants, misbehaviour of, during festivals

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 109, 128; Bernabe et al. (2013), Redefining Dionysos, 113, 252, 253, 422, 423, 426; Bowie (2021), Essays on Ancient Greek Literature and Culture, 315; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 138, 142, 212; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 300; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 264, 274, 495; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 160; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 18, 84, 133, 206; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 76, 81, 92, 102, 103, 162; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 58; Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 106; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 310, 636; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 151, 385, 387; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 168; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 92; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 64; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 176; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 120; Mikalson (2003), Herodotus and Religion in the Persian Wars, 15, 16, 18, 28, 64, 65, 76, 89, 96, 101, 112, 114, 120, 124, 144, 153, 176, 177, 180, 181, 182, 183, 184, 188, 192, 193, 212; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 79; Parker (2005), Polytheism and Society at Athens, 160; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 93; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 41, 174, 183, 318; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 258, 354; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 160; Torok (2014), Herodotus In Nubia, 82; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 158; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 186

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1.17 ἐπολέμησε Μιλησίοισι, παραδεξάμενος τὸν πόλεμον παρὰ τοῦ πατρός. ἐπελαύνων γὰρ ἐπολιόρκεε τὴν Μίλητον τρόπῳ τοιῷδε· ὅκως μὲν εἴη ἐν τῇ γῇ καρπὸς ἁδρός, τηνικαῦτα ἐσέβαλλε τὴν στρατιήν· ἐστρατεύετο δὲ ὑπὸ συρίγγων τε καὶ πηκτίδων καὶ αὐλοῦ γυναικηίου τε καὶ ἀνδρηίου. ὡς δὲ ἐς τὴν Μιλησίην ἀπίκοιτο, οἰκήματα μὲν τὰ ἐπὶ τῶν ἀγρῶν οὔτε κατέβαλλε οὔτε ἐνεπίμπρη οὔτε θύρας ἀπέσπα, ἔα δὲ κατὰ χώρην ἑστάναι· ὁ δὲ τὰ τε δένδρεα καὶ τὸν καρπὸν τὸν ἐν τῇ γῇ ὅκως διαφθείρειε, ἀπαλλάσσετο ὀπίσω. τῆς γὰρ θαλάσσης οἱ Μιλήσιοι ἐπεκράτεον, ὥστε ἐπέδρης μὴ εἶναι ἔργον τῇ στρατιῇ. τὰς δὲ οἰκίας οὐ κατέβαλλε ὁ Λυδὸς τῶνδε εἵνεκα, ὅκως ἔχοιεν ἐνθεῦτεν ὁρμώμενοι τὴν γῆν σπείρειν τε καὶ ἐργάζεσθαι οἱ Μιλήσιοι, αὐτὸς δὲ ἐκείνων ἐργαζομένων ἔχοι τι καὶ σίνεσθαι ἐσβάλλων.
1.60
μετὰ δὲ οὐ πολλὸν χρόνον τὠυτὸ φρονήσαντες οἵ τε τοῦ Μεγακλέος στασιῶται καὶ οἱ τοῦ Λυκούργου ἐξελαύνουσί μιν. οὕτω μὲν Πεισίστρατος ἔσχε τὸ πρῶτον Ἀθήνας, καὶ τὴν τυραννίδα οὔκω κάρτα ἐρριζωμένην ἔχων ἀπέβαλε. οἳ δὲ ἐξελάσαντες Πεισίστρατον αὖτις ἐκ νέης ἐπʼ ἀλλήλοισι ἐστασίασαν. περιελαυνόμενος δὲ τῇ στάσι ὁ Μεγακλέης ἐπεκηρυκεύετο Πεισιστράτῳ, εἰ βούλοιτό οἱ τὴν θυγατέρα ἔχειν γυναῖκα ἐπὶ τῇ τυραννίδι. ἐνδεξαμένου δὲ τὸν λόγον καὶ ὁμολογήσαντος ἐπὶ τούτοισι Πεισιστράτου, μηχανῶνται δὴ ἐπὶ τῇ κατόδῳ πρῆγμα εὐηθέστατον, ὡς ἐγὼ εὑρίσκω, μακρῷ, ἐπεί γε ἀπεκρίθη ἐκ παλαιτέρου τοῦ βαρβάρου ἔθνεος τὸ Ἑλληνικὸν ἐὸν καὶ δεξιώτερον καὶ εὐηθείης ἠλιθίου ἀπηλλαγμένον μᾶλλον, εἰ καὶ τότε γε οὗτοι ἐν Ἀθηναίοισι τοῖσι πρώτοισι λεγομένοισι εἶναι Ἑλλήνων σοφίην μηχανῶνται τοιάδε. ἐν τῷ δήμῳ τῷ Παιανιέι ἦν γυνὴ τῇ οὔνομα ἦν Φύη, μέγαθος ἀπὸ τεσσέρων πηχέων ἀπολείπουσα τρεῖς δακτύλους καὶ ἄλλως εὐειδής· ταύτην τὴν γυναῖκα σκευάσαντες πανοπλίῃ, ἐς ἅρμα ἐσβιβάσαντες καὶ προδέξαντες σχῆμα οἷόν τι ἔμελλε εὐπρεπέστατον φανέεσθαι ἔχουσα, ἤλαυνον ἐς τὸ ἄστυ, προδρόμους κήρυκας προπέμψαντες· οἳ τὰ ἐντεταλμένα ἠγόρευον ἀπικόμενοι ἐς τὸ ἄστυ, λέγοντες τοιάδε· “ὦ Ἀθηναῖοι, δέκεσθε ἀγαθῷ νόῳ Πεισίστρατον, τὸν αὐτὴ ἡ Ἀηθναίη τιμήσασα ἀνθρώπων μάλιστα κατάγει ἐς τὴν ἑωυτῆς ἀκρόπολιν.” οἳ μὲν δὴ ταῦτα διαφοιτέοντες ἔλεγον· αὐτίκα δὲ ἔς τε τοὺς δήμους φάτις ἀπίκετο ὡς Ἀθηναίη Πεισίστρατον κατάγει, καὶ οἱ ἐν τῷ ἄστεϊ πειθόμενοι τὴν γυναῖκα εἶναι αὐτὴν τὴν θεὸν προσεύχοντό τε τὴν ἄνθρωπον καὶ ἐδέκοντο Πεισίστρατον. 1.61 ἀπολαβὼν δὲ τὴν τυραννίδα τρόπῳ τῷ εἰρημένῳ ὁ Πεισίστρατος κατὰ τὴν ὁμολογίην τὴν πρὸς Μεγακλέα γενομένην γαμέει τοῦ Μεγακλέος τὴν θυγατέρα. οἷα δὲ παίδων τέ οἱ ὑπαρχόντων νεηνιέων καὶ λεγομένων ἐναγέων εἶναι τῶν Ἀλκμεωνιδέων, οὐ βουλόμενός οἱ γενέσθαι ἐκ τῆς νεογάμου γυναικὸς τέκνα ἐμίσγετό οἱ οὐ κατὰ νόμον. τὰ μέν νυν πρῶτα ἔκρυπτε ταῦτα ἡ γυνή, μετὰ δὲ εἴτε ἱστορεύσῃ εἴτε καὶ οὒ φράζει τῇ ἑωυτῆς μητρί, ἣ δὲ τῷ ἀνδρί. ὀργῇ δὲ ὡς εἶχε καταλλάσσετο τὴν ἔχθρην τοῖσι στασιώτῃσι. μαθὼν δὲ ὁ Πεισίστρατος τὰ ποιεύμενα ἐπʼ ἑωυτῷ ἀπαλλάσσετο ἐκ τῆς χώρης τὸ παράπαν, ἀπικόμενος δὲ ἐς Ἐρέτριαν ἐβουλεύετο ἅμα τοῖσι παισί. Ἱππίεω δὲ γνώμῃ νικήσαντος ἀνακτᾶσθαι ὀπίσω τὴν τυραννίδα, ἐνθαῦτα ἤγειρον δωτίνας ἐκ τῶν πολίων αἵτινές σφι προαιδέοντό κού τι. πολλῶν δὲ μεγάλα παρασχόντων χρήματα, Θηβαῖοι ὑπερεβάλοντο τῇ δόσι τῶν χρημάτων. μετὰ δέ, οὐ πολλῷ λόγῳ εἰπεῖν, χρόνος διέφυ καὶ πάντα σφι ἐξήρτυτο ἐς τὴν κάτοδον· καὶ γὰρ Ἀργεῖοι μισθωτοὶ ἀπίκοντο ἐκ Πελοποννήσου, καὶ Νάξιός σφι ἀνὴρ ἀπιγμένος ἐθελοντής, τῷ οὔνομα ἦν Λύγδαμις, προθυμίην πλείστην παρείχετο, κομίσας καὶ χρήματα καὶ ἄνδρας. 1.62 ἐξ Ἐρετρίης δὲ ὁρμηθέντες διὰ ἑνδεκάτου ἔτεος ἀπίκοντο ὀπίσω, καὶ πρῶτον τῆς Ἀττικῆς ἴσχουσι Μαραθῶνα. ἐν δὲ τούτῳ τῷ χώρῳ σφι στρατοπεδευομένοισι οἵ τε ἐκ τοῦ ἄστεος στασιῶται ἀπίκοντο ἄλλοι τε ἐκ τῶν δήμων προσέρρεον, τοῖσι ἡ τυραννὶς πρὸ ἐλευθερίης ἦν ἀσπαστότερον. οὗτοι μὲν δὴ συνηλίζοντο, Ἀθηναίων δὲ οἱ ἐκ τοῦ ἄστεος, ἕως μὲν Πεισίστρατος τὰ χρήματα ἤγειρε, καὶ μεταῦτις ὡς ἔσχε Μαραθῶνα, λόγον οὐδένα εἶχον· ἐπείτε δὲ ἐπύθοντο ἐκ τοῦ Μαραθῶνος αὐτὸν πορεύεσθαι ἐπὶ τὸ ἄστυ, οὕτω δὴ βοηθέουσι ἐπʼ αὐτόν. καὶ οὗτοί τε πανστρατιῇ ἤισαν ἐπὶ τοὺς κατιόντας καὶ οἱ ἀμφὶ Πεισίστρατον, ὡς ὁρμηθέντες ἐκ Μαραθῶνος ἤισαν ἐπὶ τὸ ἄστυ, ἐς τὠυτὸ συνιόντες ἀπικνέονται ἐπὶ Παλληνίδος Ἀθηναίης ἱρόν, καὶ ἀντία ἔθεντο τὰ ὅπλα. ἐνθαῦτα θείῃ πομπῇ χρεώμενος παρίσταται Πεισιστράτῳ Ἀμφίλυτος ὁ Ἀκαρνὰν χρησμολόγος ἀνήρ, ὅς οἱ προσιὼν χρᾷ ἐν ἑξαμέτρῳ τόνῳ τάδε λέγων· ἔρριπται δʼ ὁ βόλος, τὸ δὲ δίκτυον ἐκπεπέτασται, θύννοι δʼ οἰμήσουσι σεληναίης διὰ νυκτός. 1.63 ὃ μὲν δή οἱ ἐνθεάζων χρᾷ τάδε, Πεισίστρατος δὲ συλλαβὼν τὸ χρηστήριον καὶ φὰς δέκεσθαι τὸ χρησθὲν ἐπῆγε τὴν στρατιήν. Ἀθηναῖοι δὲ οἱ ἐκ τοῦ ἄστεος πρὸς ἄριστον τετραμμένοι ἦσαν δὴ τηνικαῦτα, καὶ μετὰ τὸ ἄριστον μετεξέτεροι αὐτῶν οἳ μὲν πρὸς κύβους οἳ δὲ πρὸς ὕπνον. οἱ δὲ ἀμφὶ Πεισίστρατον ἐσπεσόντες τοὺς Ἀθηναίους τρέπουσι. φευγόντων δὲ τούτων βουλὴν ἐνθαῦτα σοφωτάτην Πεισίστρατος ἐπιτεχνᾶται, ὅκως μήτε ἁλισθεῖεν ἔτι οἱ Ἀθηναῖοι διεσκεδασμένοι τε εἶεν· ἀναβιβάσας τοὺς παῖδας ἐπὶ ἵππους προέπεμπε, οἳ δὲ καταλαμβάνοντες τοὺς φεύγοντας ἔλεγον τὰ ἐντεταλμένα ὑπὸ Πεισιστράτου, θαρσέειν τε κελεύοντες καὶ ἀπιέναι ἕκαστον ἐπὶ τὰ ἑωυτοῦ. 1.64 πειθομένων δὲ τῶν Ἀθηναίων, οὕτω δὴ Πεισίστρατος τὸ τρίτον σχὼν Ἀθήνας ἐρρίζωσε τὴν τυραννίδα ἐπικούροισί τε πολλοῖσι καὶ χρημάτων συνόδοισι, τῶν μὲν αὐτόθεν τῶν δὲ ἀπὸ Στρυμόνος ποταμοῦ συνιόντων, ὁμήρους τε τῶν παραμεινάντων Ἀθηναίων καὶ μὴ αὐτίκα φυγόντων παῖδας λαβὼν καὶ καταστήσας ἐς Νάξον ʽκαὶ γὰρ ταύτην ὁ Πεισίστρατος κατεστρέψατο πολέμῳ καὶ ἐπέτρεψε Λυγδάμἰ πρὸς τε ἔτι τούτοισι τὴν νῆσον Δῆλον καθήρας ἐκ τῶν λογίων καθήρας δὲ ὧδε· ἐπʼ ὅσον ἔποψις τοῦ ἱροῦ εἶχε, ἐκ τούτου τοῦ χώρου παντὸς ἐξορύξας τοὺς νεκροὺς μετεφόρεε ἐς ἄλλον χῶρον τῆς Δήλου. καὶ Πεισίστρατος μὲν ἐτυράννευε Ἀθηνέων, Ἀθηναίων δὲ οἳ μὲν ἐν τῇ μάχη ἐπεπτώκεσαν, οἳ δὲ αὐτῶν μετʼ Ἀλκμεωνιδέων ἔφευγον ἐκ τῆς οἰκηίης. 1.65 τοὺς μέν νυν Ἀθηναίους τοιαῦτα τὸν χρόνον τοῦτον ἐπυνθάνετο ὁ Κροῖσος κατέχοντα, τοὺς δὲ Λακεδαιμονίους ἐκ κακῶν τε μεγάλων πεφευγότας καὶ ἐόντας ἤδη τῷ πολέμῳ κατυπερτέρους Τεγεητέων. ἐπὶ γὰρ Λέοντος βασιλεύοντος καὶ Ἡγησικλέος ἐν Σπάρτῃ τοὺς ἄλλους πολέμους εὐτυχέοντες οἱ Λακεδαιμόνιοι πρὸς Τεγεήτας μούνους προσέπταιον. τὸ δὲ ἔτι πρότερον τούτων καί κακονομώτατοι ἦσαν σχεδὸν πάντων Ἑλλήνων κατά τε σφέας αὐτοὺς καὶ ξείνοισι ἀπρόσμικτοι· μετέβαλον δὲ ὧδε ἐς εὐνομίην. Λυκούργου τῶν Σπαρτιητέων δοκίμου ἀνδρὸς ἐλθόντος ἐς Δελφοὺς ἐπὶ τὸ χρηστήριον, ὡς ἐσήιε ἐς τὸ μέγαρον, εὐθὺς ἡ Πυθίη λέγει τάδε. ἥκεις ὦ Λυκόοργε ἐμὸν ποτὶ πίονα νηόν Ζηνὶ φίλος καὶ πᾶσιν Ὀλύμπια δώματʼ ἔχουσι. δίζω ἤ σε θεὸν μαντεύσομαι ἢ ἄνθρωπον. ἀλλʼ ἔτι καὶ μᾶλλον θεὸν ἔλπομαι, ὦ Λυκόοργε. οἳ μὲν δή τινες πρὸς τούτοισι λέγουσι καὶ φράσαι αὐτῷ τὴν Πυθίην τὸν νῦν κατεστεῶτα κόσμον Σπαρτιήτῃσι. ὡς δʼ αὐτοὶ Λακεδαιμόνιοι λέγουσι, Λυκοῦργον ἐπιτροπεύσαντα Λεωβώτεω, ἀδελφιδέου μὲν ἑωυτοῦ βασιλεύοντος δὲ Σπαρτιητέων, ἐκ Κρήτης ἀγαγέσθαι ταῦτα. ὡς γὰρ ἐπετρόπευσε τάχιστα, μετέστησε τὰ νόμιμα πάντα, καὶ ἐφύλαξε ταῦτα μὴ παραβαίνειν· μετὰ δὲ τὰ ἐς πόλεμον ἔχοντα, ἐνωμοτίας καὶ τριηκάδας καὶ συσσίτια, πρός τε τούτοισι τοὺς ἐφόρους καὶ γέροντας ἔστησε Λυκοῦργος. 1.66 οὕτω μὲν μεταβαλόντες εὐνομήθησαν, τῷ δὲ Λυκούργῳ τελευτήσαντι ἱρὸν εἱσάμενοι σέβονται μεγάλως. οἷα δὲ ἐν τε χώρῃ ἀγαθῇ καὶ πλήθεϊ οὐκ ὀλίγων ἀνδρῶν, ἀνά τε ἔδραμον αὐτίκα καὶ εὐθηνήθησαν, καὶ δή σφι οὐκέτι ἀπέχρα ἡσυχίην ἄγειν, ἀλλὰ καταφρονήσαντες Ἀρκάδων κρέσσονες εἶναι ἐχρηστηριάζοντο ἐν Δελφοῖσι ἐπὶ πάσῃ τῇ Ἀρκάδων χωρῇ. ἡ δὲ Πυθίη σφι χρᾷ τάδε. Ἀρκαδίην μʼ αἰτεῖς· μέγα μʼ αἰτεῖς· οὐ τοι δώσω. πολλοὶ ἐν Ἀρκαδίῃ βαλανηφάγοι ἄνδρες ἔασιν, οἵ σʼ ἀποκωλύσουσιν. ἐγὼ δὲ τοι οὔτι μεγαίρω· δώσω τοί Τεγέην ποσσίκροτον ὀρχήσασθαι καὶ καλὸν πεδίον σχοίνῳ διαμετρήσασθαι. ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Λακεδαιμόνιοι,Ἀρκάδων μὲν τῶν ἄλλων ἀπείχοντο, οἳ δὲ πέδας φερόμενοι ἐπὶ Τεγεήτας ἐστρατεύοντο, χρησμῷ κιβδήλῳ πίσυνοι, ὡς δὴ ἐξανδραποδιούμενοι τοὺς Τεγεήτας. ἑσσωθέντες δὲ τῇ συμβολῇ, ὅσοι αὐτῶν ἐζωγρήθησαν, πέδας τε ἔχοντες τὰς ἐφέροντο αὐτοὶ καὶ σχοίνῳ διαμετρησάμενοι τὸ πεδίον τὸ Τεγεητέων ἐργάζοντο. αἱ δὲ πέδαι αὗται ἐν τῇσι ἐδεδέατο ἔτι καὶ ἐς ἐμὲ ἦσαν σόαι ἐν Τεγέῃ περὶ τὸν νηὸν τῆς Ἀλέης Ἀθηναίης κρεμάμεναι. 1.67 κατὰ μὲν δὴ τὸν πρότερον πόλεμον συνεχέως αἰεὶ κακῶς ἀέθλεον πρὸς τοὺς Τεγεήτας, κατὰ δὲ τὸν κατὰ Κροῖσον χρόνον καὶ τὴν Ἀναξανδρίδεώ τε καὶ Ἀρίστωνος βασιληίην ἐν Λακεδαίμονι ἤδη οἱ Σπαρτιῆται κατυπέρτεροι τῷ πολέμῳ ἐγεγόνεσαν, τρόπῳ τοιῷδε γενόμενοι. ἐπειδὴ αἰεὶ τῷ πολέμῳ ἑσσοῦντο ὑπὸ Τεγεητέων, πέμψαντες θεοπρόπους ἐς Δελφοὺς ἐπειρώτων τίνα ἂν θεῶν ἱλασάμενοι κατύπερθε τῷ πολέμῳ Τεγεητέων γενοίατο. ἡ δὲ Πυθίη σφι ἔχρησε τὰ Ὀρέστεω τοῦ Ἀγαμέμνονος ὀστέα ἐπαγαγομένους. ὡς δὲ ἀνευρεῖν οὐκ οἷοί τε ἐγίνοντο τὴν θήκην τοῦ Ὀρέστεω ἔπεμπον αὖτις τὴν ἐς θεὸν ἐπειρησομένους τὸν χῶρον ἐν τῷ κέοιτο Ὀρέστης. εἰρωτῶσι δὲ ταῦτα τοῖσι θεοπρόποισι λέγει ἡ Πυθίη τάδε. ἔστι τις Ἀρκαδίης Τεγέη λευρῷ ἐνὶ χώρῳ, ἔνθʼ ἄνεμοι πνείουσι δύω κρατερῆς ὑπʼ ἀνάγκης, καὶ τύπος ἀντίτυπος, καὶ πῆμʼ ἐπὶ πήματι κεῖται. ἔνθʼ Ἀγαμεμνονίδην κατέχει φυσίζοος αἶα, τὸν σὺ κομισσάμενος Τεγέης ἐπιτάρροθος ἔσσῃ. ὡς δὲ καὶ ταῦτα ἤκουσαν οἱ Λακεδαιμόνιοι, ἀπεῖχον τῆς ἐξευρέσιος οὐδὲν ἔλασσον, πάντα διζήμενοι, ἐς οὗ δὴ Λίχης τῶν ἀγαθοεργῶν καλεομένων Σπαρτιητέων ἀνεῦρε, οἱ δὲ ἀγαθοεργοὶ εἰσὶ τῶν ἀστῶν, ἐξιόντες ἐκ τῶν ἱππέων αἰεὶ οἱ πρεσβύτατοι, πέντε ἔτεος ἑκάστου· τοὺς δεῖ τοῦτὸν τὸν ἐνιαυτόν, τὸν ἂν ἐξίωσι ἐκ τῶν ἱππέων, Σπαρτιητέων τῷ κοινῷ διαπεμπομένους μὴ ἐλινύειν ἄλλους ἄλλῃ. 1.68 τούτων ὦν τῶν ἀνδρῶν Λίχης ἀνεῦρε ἐν Τεγέῃ καὶ συντυχίῃ χρησάμενος καὶ σοφίῃ. ἐούσης γὰρ τοῦτον τὸν χρόνον ἐπιμιξίης πρὸς τοὺς Τεγεήτας, ἐλθὼν ἐς χαλκήιον ἐθηεῖτο σίδηρον ἐξελαυνόμενον, καὶ ἐν θώματι ἦν ὀρέων τὸ ποιεόμενον. μαθὼν, δέ μιν ὁ χαλκεὺς ἀποθωμάζοντα εἶπε παυσάμενος τοῦ ἔργου “ἦ κου ἄν, ὦ ξεῖνε Λάκων εἴ περ εἶδες τό περ ἐγώ, κάρτα ἂν ἐθώμαζες, ὅκου νῦν οὕτω τυγχάνεις θῶμα ποιεύμενος τὴν ἐργασίην τοῦ σιδήρου. ἐγὼ γὰρ ἐν τῇδε θέλων τῇ αὐλῇ φρέαρ ποιήσασθαι, ὀρύσσων ἐπέτυχον σορῷ ἑπταπήχεϊ· ὑπὸ δὲ ἀπιστίης μὴ μὲν γενέσθαι μηδαμὰ μέζονας ἀνθρώπους τῶν νῦν ἄνοιξα αὐτὴν καὶ εἶδον τὸν νεκρὸν μήκεϊ ἴσον ἐόντα τῇ σορῷ· μετρήσας δὲ συνέχωσα ὀπίσω.” ὃ μὲν δή οἱ ἔλεγε τά περ ὀπώπεε, ὁ δὲ ἐννώσας τὰ λεγόμενα συνεβάλλετο τὸν Ὀρέστεα κατὰ τὸ θεοπρόπιον τοῦτον εἶναι, τῇδε συμβαλλόμενος· τοῦ χαλκέος δύο ὁρέων φύσας τοὺς ἀνέμους εὕρισκε ἐόντας, τὸν δὲ ἄκμονα καὶ τὴν σφῦραν τόν τε τύπον καὶ τὸν ἀντίτυπον, τὸν δὲ ἐξελαυνόμενον σίδηρον τὸ πῆμα ἐπὶ πήματι κείμενον, κατὰ τοιόνδε τι εἰκάζων, ὡς ἐπὶ κακῷ ἀνθρώπου σίδηρος ἀνεύρηται. συμβαλόμενος δὲ ταῦτα καὶ ἀπελθὼν ἐς Σπάρτην ἔφραζε Λακεδαιμονίοσσι πᾶν τὸ πρῆγμα. οἳ δὲ ἐκ λόγου πλαστοῦ ἐπενείκαντὲς οἱ αἰτίην ἐδίωξαν. ὁ δὲ ἀπικόμενος ἐς Τεγέην καὶ φράζων τὴν ἑωυτοῦ συμφορὴν πρὸς τὸν χαλκέα ἐμισθοῦτο παρʼ οὐκ ἐκδιδόντος τὴν αὐλήν· χρόνῳ δὲ ὡς ἀνέγνωσε, ἐνοικίσθη, ἀνορύξας δὲ τὸν τάφον καὶ τὰ ὀστέα συλλέξας οἴχετο φέρων ἐς Σπάρτην. καὶ ἀπὸ τούτου τοῦ χρόνου, ὅκως πειρῴατο ἀλλήλων, πολλῷ κατυπέρτεροι τῷ πολέμῳ ἐγίνοντο οἱ Λακεδαιμόνιοι· ἤδη δέ σφι καὶ ἡ πολλὴ τῆς Πελοποννήσου ἦν κατεστραμμένη.
1.146
τούτων δὴ εἵνεκα καὶ οἱ Ἴωνες δυώδεκα πόλιας ἐποιήσαντο· ἐπεὶ ὥς γέ τι μᾶλλον οὗτοι Ἴωνες εἰσὶ τῶν ἄλλων Ἰώνων ἢ κάλλιόν τι γεγόνασι, μωρίη πολλὴ λέγειν· τῶν Ἄβαντες μὲν ἐξ Εὐβοίες εἰσὶ οὐκ ἐλαχίστη μοῖρα, τοῖσι Ἰωνίης μέτα οὐδὲ τοῦ οὐνόματος οὐδέν, Μινύαι δὲ Ὀρχομένιοί σφι ἀναμεμίχαται καὶ Καδμεῖοι καὶ Δρύοπες καὶ Φωκέες ἀποδάσμιοι καὶ Μολοσσοὶ καὶ Ἀρκάδες Πελασγοὶ καὶ Δωριέες Ἐπιδαύριοι, ἄλλα τε ἔθνεα πολλὰ ἀναμεμίχαται· οἱ δὲ αὐτῶν ἀπὸ τοῦ πρυτανηίου τοῦ Ἀθηναίων ὁρμηθέντες καὶ νομίζοντες γενναιότατοι εἶναι Ἰώνων, οὗτοι δὲ οὐ γυναῖκας ἠγάγοντο ἐς τὴν ἀποικίην ἀλλὰ Καείρας ἔσχον, τῶν ἐφόνευσαν τοὺς γονέας. διὰ τοῦτὸν δὲ τὸν φόνον αἱ γυναῖκες αὗται νόμον θέμεναι σφίσι αὐτῇσι ὅρκους ἐπήλασαν καὶ παρέδοσαν τῇσι θυγατράσι, μή κοτε ὁμοσιτῆσαι τοῖσι ἀνδράσι μηδὲ οὐνόματι βῶσαι τὸν ἑωυτῆς ἄνδρα, τοῦδε εἵνεκα ὅτι ἐφόνευσαν σφέων τοὺς πατέρας καὶ ἄνδρας καὶ παῖδας καὶ ἔπειτα ταῦτα ποιήσαντες αὐτῇσι συνοίκεον. 1.147 ταῦτα δὲ ἦν γινόμενα ἐν Μιλήτῳ. βασιλέας δὲ ἐστήσαντο οἳ μὲν αὐτῶν Λυκίους ἀπὸ Γλαύκου τοῦ Ἱππολόχου γεγονότας, οἳ δὲ Καύκωνας Πυλίους ἀπὸ Κόδρου τοῦ Μελάνθου, οἳ δὲ καὶ συναμφοτέρους. ἀλλὰ γὰρ περιέχονται τοῦ οὐνόματος μᾶλλόν τι τῶν ἄλλων Ἰώνων, ἔστωσαν δὴ καὶ οἱ καθαρῶς γεγονότες Ἴωνες. εἰσὶ δὲ πάντες Ἴωνες ὅσοι ἀπʼ Ἀθηνέων γεγόνασι καὶ Ἀπατούρια ἄγουσι ὁρτήν. ἄγουσι δὲ πάντες πλὴν Ἐφεσίων καὶ Κολοφωνίων· οὗτοι γὰρ μοῦνοι Ἰώνων οὐκ ἄγουσι Ἀπατούρια, καὶ οὗτοι κατὰ φόνου τινὰ σκῆψιν. 1.148 τὸ δὲ Πανιώνιον ἐστὶ τῆς Μυκάλης χῶρος ἱρὸς πρὸς ἄρκτον τετραμμένος, κοινῇ ἐξαραιρημένος ὑπὸ Ἰώνων Ποσειδέωνι Ἑλικωνίῳ. ἡ δὲ Μυκάλη ἐστὶ τῆς ἠπείρου ἄκρη πρὸς ζέφυρον ἄνεμον κατήκουσα Σάμῳ καταντίον, ἐς τὴν συλλεγόμενοι ἀπὸ τῶν πολίων Ἴωνες ἄγεσκον ὁρτὴν τῇ ἔθεντο οὔνομα Πανιώνια. πεπόνθασι δὲ οὔτι μοῦναι αἱ Ἰώνων ὁρταὶ τοῦτο, ἀλλὰ καὶ Ἑλλήνων πάντων ὁμοίως πᾶσαι ἐς τὠυτὸ γράμμα τελευτῶσι, κατά περ τῶν Περσέων τὰ οὐνόματα. 1
2.29
ἄλλου δὲ οὐδενὸς οὐδὲν ἐδυνάμην πυθέσθαι. ἀλλὰ τοσόνδε μὲν ἄλλο ἐπὶ μακρότατον ἐπυθόμην, μέχρι μὲν Ἐλεφαντίνης πόλιος αὐτόπτης ἐλθών, τὸ δὲ ἀπὸ τούτου ἀκοῇ ἤδη ἱστορέων. ἀπὸ Ἐλεφαντίνης πόλιος ἄνω ἰόντι ἄναντες ἐστὶ χωρίον· ταύτῃ ὦν δεῖ τὸ πλοῖον διαδήσαντας ἀμφοτέρωθεν κατά περ βοῦν πορεύεσθαι· ἢν δὲ ἀπορραγῇ τὸ πλοῖον οἴχεται φερόμενον ὑπὸ ἰσχύος τοῦ ῥόου. τὸ δὲ χωρίον τοῦτο ἐστὶ ἐπʼ ἡμέρας τέσσερας πλόος, σκολιὸς δὲ ταύτῃ κατά περ ὁ Μαίανδρος ἐστὶ ὁ Νεῖλος· σχοῖνοι δὲ δυώδεκα εἰσὶ οὗτοι τοὺς δεῖ τούτῳ τῷ τρόπῳ διεκπλῶσαι. καὶ ἔπειτα ἀπίξεαι ἐς πεδίον λεῖον, ἐν τῷ νῆσον περιρρέει ὁ Νεῖλος· Ταχομψὼ οὔνομα αὐτῇ ἐστι. οἰκέουσι δὲ τὰ ἀπὸ Ἐλεφαντίνης ἄνω Αἰθίοπες ἤδη καὶ τῆς νήσου τὸ ἥμισυ, τὸ δὲ ἥμισυ Αἰγύπτιοι. ἔχεται δὲ τῆς νήσου λίμνην μεγάλη, τὴν πέριξ νομάδες Αἰθίοπες νέμονται· τὴν διεκπλώσας ἐς τοῦ Νείλου τὸ ῥέεθρον ἥξεις, τὸ ἐς τὴν λίμνην ταύτην ἐκδιδοῖ. καὶ ἔπειτα ἀποβὰς παρὰ τὸν ποταμὸν ὁδοιπορίην ποιήσεαι ἡμερέων τεσσεράκοντα· σκόπελοί τε γὰρ ἐν τῷ Νείλῳ ὀξέες ἀνέχουσι καὶ χοιράδες πολλαί εἰσι, διʼ ὧν οὐκ οἷά τε ἐστὶ πλέειν. διεξελθὼν δὲ ἐν τῇσι τεσσεράκοντα ἡμέρῃσι τοῦτο τὸ χωρίον, αὖτις ἐς ἕτερον πλοῖον ἐσβὰς δυώδεκα ἡμέρας πλεύσεαι, καὶ ἔπειτα ἥξεις ἐς πόλιν μεγάλην τῇ οὔνομα ἐστὶ Μερόη· λέγεται δὲ αὕτη ἡ πόλις εἶναι μητρόπολις τῶν ἄλλων Αἰθιόπων. οἱ δʼ ἐν ταύτῃ Δία θεῶν καὶ Διόνυσον μούνους σέβονται, τούτους τε μεγάλως τιμῶσι, καί σφι μαντήιον Διὸς κατέστηκε· στρατεύονται δὲ ἐπεάν σφεας ὁ θεὸς οὗτος κελεύῃ διὰ θεσπισμάτων, καὶ τῇ ἂν κελεύῃ, ἐκεῖσε.
2.38
τοὺς δὲ βοῦς τοὺς ἔρσενας τοῦ Ἐπάφου εἶναι νομίζουσι, καὶ τούτου εἵνεκα δοκιμάζουσι αὐτοὺς ὧδε· τρίχα ἢν καὶ μίαν ἴδηται ἐπεοῦσαν μέλαιναν, οὐ καθαρὸν εἶναι νομίζει. δίζηται δὲ ταῦτα ἐπὶ τούτῳ τεταγμένος τῶν τις ἱρέων καὶ ὀρθοῦ ἑστεῶτος τοῦ κτήνεος καὶ ὑπτίου, καὶ τὴν γλῶσσαν ἐξειρύσας, εἰ καθαρὴ τῶν προκειμένων σημηίων, τὰ ἐγὼ ἐν ἄλλῳ λόγῳ ἐρέω· κατορᾷ δὲ καὶ τὰς τρίχας τῆς οὐρῆς εἰ κατὰ φύσιν ἔχει πεφυκυίας. ἢν δὲ τούτων πάντων ᾖ καθαρός, σημαίνεται βύβλῳ περὶ τὰ κέρεα εἱλίσσων καὶ ἔπειτα γῆν σημαντρίδα ἐπιπλάσας ἐπιβάλλει τὸν δακτύλιον, καὶ οὕτω ἀπάγουσι. ἀσήμαντον δὲ θύσαντι θάνατος ἡ ζημίη ἐπικέεται. δοκιμάζεται μέν νυν τὸ κτῆνος τρόπῳ τοιῷδε, θυσίη δέ σφι ἥδε κατέστηκε.
2.41
τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος· τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήιον βούκερων ἐστὶ κατά περ Ἕλληνες τὴν Ἰοῦν γράφουσι, καὶ τὰς βοῦς τὰς θηλέας Αἰγύπτιοι πάντες ὁμοίως σέβονται προβάτων πάντων μάλιστα μακρῷ. τῶν εἵνεκα οὔτε ἀνὴρ Αἰγύπτιος οὔτε γυνὴ ἄνδρα Ἕλληνα φιλήσειε ἂν τῷ στόματι, οὐδὲ μαχαίρῃ ἀνδρὸς Ἕλληνος χρήσεται οὐδὲ ὀβελοῖσι οὐδὲ λέβητι, οὐδὲ κρέως καθαροῦ βοὸς διατετμημένου Ἑλληνικῇ μαχαίρῃ γεύσεται. θάπτουσι δὲ τοὺς ἀποθνήσκοντας βοῦς τρόπον τόνδε· τὰς μὲν θηλέας ἐς τὸν ποταμὸν ἀπιεῖσι, τοὺς δὲ ἔρσενας κατορύσσουσι ἕκαστοι ἐν τοῖσι προαστείοισι, τὸ κέρας τὸ ἕτερον ἢ καὶ ἀμφότερα ὑπερέχοντα σημηίου εἵνεκεν· ἐπεὰν δὲ σαπῇ καὶ προσίῃ ὁ τεταγμένος χρόνος, ἀπικνέεται ἐς ἑκάστην πόλιν βᾶρις ἐκ τῆς Προσωπίτιδος καλευμένης νήσου. ἣ δʼ ἔστι μὲν ἐν τῷ Δέλτα, περίμετρον δὲ αὐτῆς εἰσὶ σχοῖνοι ἐννέα. ἐν ταύτῃ ὦ τῇ Προσωπίτιδι νήσῳ ἔνεισι μὲν καὶ ἄλλαι πόλιες συχναί, ἐκ τῆς δὲ αἱ βάριες παραγίνονται ἀναιρησόμεναι τὰ ὀστέα τῶν βοῶν, οὔνομα τῇ πόλι Ἀτάρβηχις, ἐν δʼ αὐτῇ Ἀφροδίτης ἱρὸν ἅγιον ἵδρυται. ἐκ ταύτης τῆς πόλιος πλανῶνται πολλοὶ ἄλλοι ἐς ἄλλας πόλις, ἀνορύξαντες δὲ τὰ ὀστέα ἀπάγουσι καὶ θάπτουσι ἐς ἕνα χῶρον πάντες. κατὰ ταὐτὰ δὲ τοῖσι βουσὶ καὶ τἆλλα κτήνεα θάπτουσι ἀποθνήσκοντα· καὶ γὰρ περὶ ταῦτα οὕτω σφι νενομοθέτηται· κτείνουσι γὰρ δὴ οὐδὲ ταῦτα. 2.42 ὅσοι μὲν δὴ Διὸς Θηβαιέος ἵδρυνται ἱρὸν ἤ νομοῦ τοῦ Θηβαίου εἰσί, οὗτοι μέν νυν πάντες ὀίων ἀπεχόμενοι αἶγας θύουσι. θεοὺς γὰρ δὴ οὐ τοὺς αὐτοὺς ἅπαντες ὁμοίως Αἰγύπτιοι σέβονται, πλὴν Ἴσιός τε καὶ Ὀσίριος, τὸν δὴ Διόνυσον εἶναι λέγουσι· τούτους δὲ ὁμοίως ἅπαντες σέβονται. ὅσοι δὲ τοῦ Μένδητος ἔκτηνται ἱρὸν ἢ νομοῦ τοῦ Μενδησίου εἰσί, οὗτοι δὲ αἰγῶν ἀπεχόμενοι ὄις θύουσι. Θηβαῖοι μέν νυν καὶ ὅσοι διὰ τούτους ὀίων ἀπέχονται, διὰ τάδε λέγουσι τὸν νόμον τόνδε σφίσι τεθῆναι. Ἡρακλέα θελῆσαι πάντως ἰδέσθαι τὸν Δία, καὶ τὸν οὐκ ἐθέλειν ὀφθῆναι ὑπʼ αὐτοῦ· τέλος δέ, ἐπείτε λιπαρέειν τὸν Ἡρακλέα, τάδε τὸν Δία μηχανήσασθαι· κριὸν ἐκδείραντα προσχέσθαι τε τὴν κεφαλὴν ἀποταμόντα τοῦ κριοῦ καὶ ἐνδύντα τὸ νάκος οὕτω οἱ ἑωυτὸν ἐπιδέξαι. ἀπὸ τούτου κριοπρόσωπον τοῦ Διὸς τὤγαλμα ποιεῦσι Αἰγύπτιοι, ἀπὸ δὲ Αἰγυπτίων Ἀμμώνιοι, ἐόντες Αἰγυπτίων τε καὶ Αἰθιόπων ἄποικοι καὶ φωνὴν μεταξὺ ἀμφοτέρων νομίζοντες. δοκέειν δέ μοι, καὶ τὸ οὔνομα Ἀμμώνιοι ἀπὸ τοῦδε σφίσι τὴν ἐπωνυμίην ἐποιήσαντο· Ἀμοῦν γὰρ Αἰγύπτιοι καλέουσι τὸν Δία. τοὺς δὲ κριοὺς οὐ θύουσι Θηβαῖοι, ἀλλʼ εἰσί σφι ἱροὶ διὰ τοῦτο. μιῇ δὲ ἡμέρῃ τοῦ ἐνιαυτοῦ, ἐν ὁρτῇ τοῦ Διός, κριὸν ἕνα κατακόψαντες καὶ ἀποδείραντες κατὰ τὠυτὸ ἐνδύουσι τὤγαλμα τοῦ Διός, καὶ ἔπειτα ἄλλο ἄγαλμα Ἡρακλέος προσάγουσι πρὸς αὐτό. ταῦτα δὲ ποιήσαντες τύπτονται οἱ περὶ τὸ ἱρὸν ἅπαντες τὸν κριὸν καὶ ἔπειτα ἐν ἱρῇ θήκῃ θάπτουσι αὐτόν. 2.43 Ἡρακλέος δὲ πέρι τόνδε τὸν λόγον ἤκουσα, ὅτι εἴη τῶν δυώδεκα θεῶν· τοῦ ἑτέρου δὲ πέρι Ἡρακλέος, τὸν Ἕλληνες οἴδασι, οὐδαμῇ Αἰγύπτου ἐδυνάσθην ἀκοῦσαι. καὶ μὴν ὅτι γε οὐ παρʼ Ἑλλήνων ἔλαβον τὸ οὔνομα Αἰγύπτιοι τοῦ Ἡρακλέος, ἀλλὰ Ἕλληνες μᾶλλον παρʼ Αἰγυπτίων καὶ Ἑλλήνων οὗτοι οἱ θέμενοι τῷ Ἀμφιτρύωνος γόνῳ τοὔνομα Ἡρακλέα, πολλά μοι καὶ ἄλλα τεκμήρια ἐστὶ τοῦτο οὕτω ἔχειν, ἐν δὲ καὶ τόδε, ὅτι τε τοῦ Ἡρακλέος τούτου οἱ γονέες ἀμφότεροι ἦσαν Ἀμφιτρύων καὶ Ἀλκμήνη γεγονότες τὸ ἀνέκαθεν ἀπʼ Αἰγύπτου, καὶ διότι Αἰγύπτιοι οὔτε Ποσειδέωνος οὔτε Διοσκούρων τὰ οὐνόματα φασὶ εἰδέναι, οὐδέ σφι θεοὶ οὗτοι ἐν τοῖσι ἄλλοισι θεοῖσι ἀποδεδέχαται. καὶ μὴν εἴ γε παρʼ Ἑλλήνων ἔλαβον οὔνομά τευ δαίμονος, τούτων οὐκ ἥκιστα ἀλλὰ μάλιστα ἔμελλον μνήμην ἕξειν, εἴ περ καὶ τότε ναυτιλίῃσι ἐχρέωντο καὶ ἦσαν Ἑλλήνων τινὲς ναυτίλοι, ὡς ἔλπομαί τε καὶ ἐμὴ γνώμη αἱρέει· ὥστε τούτων ἂν καὶ μᾶλλον τῶν θεῶν τὰ οὐνόματα ἐξεπιστέατο Αἰγύπτιοι ἢ τοῦ Ἡρακλέος. ἀλλά τις ἀρχαῖος ἐστὶ θεὸς Αἰγυπτίοισι Ἡρακλέης· ὡς δὲ αὐτοὶ λέγουσι, ἔτεα ἐστὶ ἑπτακισχίλια καὶ μύρια ἐς Ἄμασιν βασιλεύσαντα, ἐπείτε ἐκ τῶν ὀκτὼ θεῶν οἱ δυώδεκα θεοὶ ἐγένοντο τῶν Ἡρακλέα ἕνα νομίζουσι. 2.44 καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι.
2.46
τὰς δὲ δὴ αἶγας καὶ τοὺς τράγους τῶνδε εἵνεκα οὐ θύουσι Αἰγυπτίων οἱ εἰρημένοι· τὸν Πᾶνα τῶν ὀκτὼ θεῶν λογίζονται εἶναι οἱ Μενδήσιοι, τοὺς δὲ ὀκτὼ θεοὺς τούτους προτέρους τῶν δυώδεκα θεῶν φασι γενέσθαι. γράφουσί τε δὴ καὶ γλύφουσι οἱ ζωγράφοι καὶ οἱ ἀγαλματοποιοὶ τοῦ Πανὸς τὤγαλμα κατά περ Ἕλληνες αἰγοπρόσωπον καὶ τραγοσκελέα, οὔτι τοιοῦτον νομίζοντες εἶναί μιν ἀλλὰ ὁμοῖον τοῖσι ἄλλοισι θεοῖσι· ὅτευ δὲ εἵνεκα τοιοῦτον γράφουσι αὐτόν, οὔ μοι ἥδιον ἐστὶ λέγειν. σέβονται δὲ πάντας τοὺς αἶγας οἱ Μενδήσιοι, καὶ μᾶλλον τοὺς ἔρσενας τῶν θηλέων, καὶ τούτων οἱ αἰπόλοι τιμὰς μέζονας ἔχουσι· ἐκ δὲ τούτων ἕνα μάλιστα, ὅστις ἐπεὰν ἀποθάνῃ, πένθος μέγα παντὶ τῷ Μενδησίῳ νομῷ τίθεται. καλέεται δὲ ὅ τε τράγος καὶ ὁ Πὰν Αἰγυπτιστὶ Μένδης. ἐγένετο δὲ ἐν τῷ νομῷ τούτῳ ἐπʼ ἐμεῦ τοῦτο τὸ τέρας· γυναικὶ τράγος ἐμίσγετο ἀναφανδόν. τοῦτο ἐς ἐπίδεξιν ἀνθρώπων ἀπίκετο. 2.47 ὗν δὲ Αἰγύπτιοι μιαρὸν ἥγηνται θηρίον εἶναι, καὶ τοῦτο μὲν ἤν τις ψαύσῃ αὐτῶν παριὼν αὐτοῖσι τοῖσι ἱματίοισι ἀπʼ ὦν ἔβαψε ἑωυτὸν βὰς ἐς τὸν ποταμόν· τοῦτο δὲ οἱ συβῶται ἐόντες Αἰγύπτιοι ἐγγενέες ἐς ἱρὸν οὐδὲν τῶν ἐν Αἰγύπτῳ ἐσέρχονται μοῦνοι πάντων, οὐδέ σφι ἐκδίδοσθαι οὐδεὶς θυγατέρα ἐθέλει οὐδʼ ἄγεσθαι ἐξ αὐτῶν, ἀλλʼ ἐκδίδονταί τε οἱ συβῶται καὶ ἄγονται ἐξ ἀλλήλων. τοῖσι μέν νυν ἄλλοισι θεοῖσι θύειν ὗς οὐ δικαιοῦσι Αἰγύπτιοι, Σελήνῃ δὲ καὶ Διονύσῳ μούνοισι τοῦ αὐτοῦ χρόνου, τῇ αὐτῇ πανσελήνῳ, τοὺς ὗς θύσαντες πατέονται τῶν κρεῶν. διότι δὲ τοὺς ὗς ἐν μὲν τῇσι ἄλλῃσι ὁρτῇσι ἀπεστυγήκασι ἐν δὲ ταύτῃ θύουσι, ἔστι μὲν λόγος περὶ αὐτοῦ ὑπʼ Αἰγυπτίων λεγόμενος, ἐμοὶ μέντοι ἐπισταμένῳ οὐκ εὐπρεπέστερος ἐστὶ λέγεσθαι. θυσίη δὲ ἥδε τῶν ὑῶν τῇ Σελήνῃ ποιέεται· ἐπεὰν θύσῃ, τὴν οὐρὴν ἄκρην καὶ τὸν σπλῆνα καὶ τὸν ἐπίπλοον συνθεὶς ὁμοῦ κατʼ ὦν ἐκάλυψε πάσῃ τοῦ κτήνεος τῇ πιμελῇ τῇ περὶ τὴν νηδὺν γινομένῃ, καὶ ἔπειτα καταγίζει πυρί· τὰ δὲ ἄλλα κρέα σιτέονται ἐν τῇ πανσελήνῳ ἐν τῇ ἂν τὰ ἱρὰ θύσωσι, ἐν ἄλλῃ δὲ ἡμέρῃ οὐκ ἂν ἔτι γευσαίατο. οἱ δὲ πένητες αὐτῶν ὑπʼ ἀσθενείης βίου σταιτίνας πλάσαντες ὗς καὶ ὀπτήσαντες ταύτας θύουσι. 2.48 τῷ δὲ Διονύσῳ τῆς ὁρτῆς τῇ δορπίῃ χοῖρον πρὸ τῶν θυρέων σφάξας ἕκαστος διδοῖ ἀποφέρεσθαι τὸν χοῖρον αὐτῷ τῷ ἀποδομένῳ τῶν συβωτέων. τὴν δὲ ἄλλην ἀνάγουσι ὁρτὴν τῷ Διονύσῳ οἱ Αἰγύπτιοι πλὴν χορῶν κατὰ ταὐτὰ σχεδὸν πάντα Ἕλλησι· ἀντὶ δὲ φαλλῶν ἄλλα σφι ἐστὶ ἐξευρημένα, ὅσον τε πηχυαῖα ἀγάλματα νευρόσπαστα, τὰ περιφορέουσι κατὰ κώμας γυναῖκες, νεῦον τὸ αἰδοῖον, οὐ πολλῷ τεῳ ἔλασσον ἐὸν τοῦ ἄλλου σώματος· προηγέεται δὲ αὐλός, αἳ δὲ ἕπονται ἀείδουσαι τὸν Διόνυσον. διότι δὲ μέζον τε ἔχει τὸ αἰδοῖον καὶ κινέει μοῦνον τοῦ σώματος, ἔστι λόγος περὶ αὐτοῦ ἱρὸς λεγόμενος.' '2.49 ἤδη ὦν δοκέει μοι Μελάμπους ὁ Ἀμυθέωνος τῆς θυσίης ταύτης οὐκ εἶναι ἀδαὴς ἀλλʼ ἔμπειρος. Ἕλλησι γὰρ δὴ Μελάμπους ἐστὶ ὁ ἐξηγησάμενος τοῦ Διονύσου τό τε οὔνομα καὶ τὴν θυσίην καὶ τὴν πομπὴν τοῦ φαλλοῦ· ἀτρεκέως μὲν οὐ πάντα συλλαβὼν τὸν λόγον ἔφηνε, ἀλλʼ οἱ ἐπιγενόμενοι τούτῳ σοφισταὶ μεζόνως ἐξέφηναν· τὸν δʼ ὦν φαλλὸν τὸν τῷ Διονύσῳ πεμπόμενον Μελάμπους ἐστὶ ὁ κατηγησάμενος, καὶ ἀπὸ τούτου μαθόντες ποιεῦσι τὰ ποιεῦσι Ἕλληνες. ἐγὼ μέν νυν φημὶ Μελάμποδα γενόμενον ἄνδρα σοφὸν μαντικήν τε ἑωυτῷ συστῆσαι καὶ πυθόμενον ἀπʼ Αἰγύπτου ἄλλα τε πολλὰ ἐσηγήσασθαι Ἕλλησι καὶ τὰ περὶ τὸν Διόνυσον, ὀλίγα αὐτῶν παραλλάξαντα. οὐ γὰρ δὴ συμπεσεῖν γε φήσω τά τε ἐν Αἰγύπτῳ ποιεύμενα τῷ θεῷ καὶ τὰ ἐν τοῖσι Ἕλλησι· ὁμότροπα γὰρ ἂν ἦν τοῖσι Ἕλλησι καὶ οὐ νεωστὶ ἐσηγμένα. οὐ μὲν οὐδὲ φήσω ὅκως Αἰγύπτιοι παρʼ Ἑλλήνων ἔλαβον ἢ τοῦτο ἢ ἄλλο κού τι νόμαιον. πυθέσθαι δέ μοι δοκέει μάλιστα Μελάμπους τὰ περὶ τὸν Διόνυσον παρὰ Κάδμου τε τοῦ Τυρίου καὶ τῶν σὺν αὐτῷ ἐκ Φοινίκης ἀπικομένων ἐς τὴν νῦν Βοιωτίην καλεομένην χώρην. 2.50 σχεδὸν δὲ καὶ πάντων τὰ οὐνόματα τῶν θεῶν ἐξ Αἰγύπτου ἐλήλυθε ἐς τὴν Ἑλλάδα. διότι μὲν γὰρ ἐκ τῶν βαρβάρων ἥκει, πυνθανόμενος οὕτω εὑρίσκω ἐόν· δοκέω δʼ ὦν μάλιστα ἀπʼ Αἰγύπτου ἀπῖχθαι. ὅτι γὰρ δὴ μὴ Ποσειδέωνος καὶ Διοσκούρων, ὡς καὶ πρότερόν μοι ταῦτα εἴρηται, καὶ Ἥρης καὶ Ἱστίης καὶ Θέμιος καὶ Χαρίτων καὶ Νηρηίδων, τῶν ἄλλων θεῶν Αἰγυπτίοισι αἰεί κοτε τὰ οὐνόματα ἐστὶ ἐν τῇ χώρῃ. λέγω δὲ τὰ λέγουσι αὐτοὶ Αἰγύπτιοι. τῶν δὲ οὔ φασι θεῶν γινώσκειν τὰ οὐνόματα, οὗτοι δέ μοι δοκέουσι ὑπὸ Πελασγῶν ὀνομασθῆναι, πλὴν Ποσειδέωνος· τοῦτον δὲ τὸν θεὸν παρὰ Λιβύων ἐπύθοντο· οὐδαμοὶ γὰρ ἀπʼ ἀρχῆς Ποσειδέωνος οὔνομα ἔκτηνται εἰ μὴ Λίβυες καὶ τιμῶσι τὸν θεὸν τοῦτον αἰεί. νομίζουσι δʼ ὦν Αἰγύπτιοι οὐδʼ ἥρωσι οὐδέν. 2.51 ταῦτα μέν νυν καὶ ἄλλα πρὸς τούτοισι, τὰ ἐγὼ φράσω, Ἕλληνες ἀπʼ Αἰγυπτίων νενομίκασι· τοῦ δὲ Ἑρμέω τὰ ἀγάλματα ὀρθὰ ἔχειν τὰ αἰδοῖα ποιεῦντες οὐκ ἀπʼ Αἰγυπτίων μεμαθήκασι, ἀλλʼ ἀπὸ Πελασγῶν πρῶτοι μὲν Ἑλλήνων ἁπάντων Ἀθηναῖοι παραλαβόντες, παρὰ δὲ τούτων ὧλλοι. Ἀθηναίοισι γὰρ ἤδη τηνικαῦτα ἐς Ἕλληνας τελέουσι Πελασγοὶ σύνοικοι ἐγένοντο ἐν τῇ χώρῃ, ὅθεν περ καὶ Ἕλληνες ἤρξαντο νομισθῆναι. ὅστις δὲ τὰ Καβείρων ὄργια μεμύηται, τὰ Σαμοθρήικες ἐπιτελέουσι παραλαβόντες παρὰ Πελασγῶν, οὗτος ὡνὴρ οἶδε τὸ λέγω· τὴν γὰρ Σαμοθρηίκην οἴκεον πρότερον Πελασγοὶ οὗτοι οἵ περ Ἀθηναίοισι σύνοικοι ἐγένοντο, καὶ παρὰ τούτων Σαμοθρήικες τὰ ὄργια παραλαμβάνουσι. ὀρθὰ ὦν ἔχειν τὰ αἰδοῖα τἀγάλματα τοῦ Ἑρμέω Ἀθηναῖοι πρῶτοι Ἑλλήνων μαθόντες παρὰ Πελασγῶν ἐποιήσαντο· οἱ δὲ Πελασγοὶ ἱρόν τινα λόγον περὶ αὐτοῦ ἔλεξαν, τὰ ἐν τοῖσι ἐν Σαμοθρηίκῃ μυστηρίοισι δεδήλωται. 2.52 ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον. 2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω. 2.54 χρηστηρίων δὲ πέρι τοῦ τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ τόνδε Αἰγύπτιοι λόγον λέγουσι. ἔφασαν οἱ ἱρέες τοῦ Θηβαιέος Διὸς δύο γυναῖκας ἱρείας ἐκ Θηβέων ἐξαχθῆναι ὑπὸ Φοινίκων, καὶ τὴν μὲν αὐτέων πυθέσθαι ἐς Λιβύην πρηθεῖσαν τὴν δὲ ἐς τοὺς Ἕλληνας· ταύτας δὲ τὰς γυναῖκας εἶναι τὰς ἱδρυσαμένας τὰ μαντήια πρώτας ἐν τοῖσι εἰρημένοισι ἔθνεσι. εἰρομένου δέ μευ ὁκόθεν οὕτω ἀτρεκέως ἐπιστάμενοι λέγουσι, ἔφασαν πρὸς ταῦτα ζήτησιν μεγάλην ἀπὸ σφέων γενέσθαι τῶν γυναικῶν τουτέων, καὶ ἀνευρεῖν μὲν σφέας οὐ δυνατοὶ γενέσθαι, πυθέσθαι δὲ ὕστερον ταῦτα περὶ αὐτέων τά περ δὴ ἔλεγον. 2.55 ταῦτα μέν νυν τῶν ἐν Θήβῃσι ἱρέων ἤκουον, τάδε δὲ Δωδωναίων φασὶ αἱ προμάντιες· δύο πελειάδας μελαίνας ἐκ Θηβέων τῶν Αἰγυπτιέων ἀναπταμένας τὴν μὲν αὐτέων ἐς Λιβύην τὴν δὲ παρὰ σφέας ἀπικέσθαι, ἱζομένην δέ μιν ἐπὶ φηγὸν αὐδάξασθαι φωνῇ ἀνθρωπηίῃ ὡς χρεὸν εἴη μαντήιον αὐτόθι Διὸς γενέσθαι, καὶ αὐτοὺς ὑπολαβεῖν θεῖον εἶναι τὸ ἐπαγγελλόμενον αὐτοῖσι, καί σφεας ἐκ τούτου ποιῆσαι. τὴν δὲ ἐς τοὺς Λίβυας οἰχομένην πελειάδα λέγουσι Ἄμμωνος χρηστήριον κελεῦσαι τοὺς Λίβυας ποιέειν· ἔστι δὲ καὶ τοῦτο Διός. Δωδωναίων δὲ αἱ ἱρεῖαι, τῶν τῇ πρεσβυτάτῃ οὔνομα ἦν Προμένεια, τῇ δὲ μετὰ ταύτην Τιμαρέτη, τῇ δὲ νεωτάτῃ Νικάνδρη, ἔλεγον ταῦτα· συνωμολόγεον δέ σφι καὶ οἱ ἄλλοι Δωδωναῖοι οἱ περὶ τὸ ἱρόν. 2.56 ἐγὼ δʼ ἔχω περὶ αὐτῶν γνώμην τήνδε· εἰ ἀληθέως οἱ Φοίνικες ἐξήγαγον τὰς ἱρὰς γυναῖκας καὶ τὴν μὲν αὐτέων ἐς Λιβύην τὴν δὲ ἐς τὴν Ἐλλάδα ἀπέδοντο, δοκέει ἐμοί ἡ γυνὴ αὕτη τῆς νῦν Ἑλλάδος, πρότερον δὲ Πελασγίης καλευμένης τῆς αὐτῆς ταύτης, πρηθῆναι ἐς Θεσπρωτούς, ἔπειτα δουλεύουσα αὐτόθι ἱδρύσασθαι ὑπὸ φηγῷ πεφυκυίῃ ἱρὸν Διός, ὥσπερ ἦν οἰκὸς ἀμφιπολεύουσαν ἐν Θήβῃσι ἱρὸν Διός, ἔνθα ἀπίκετο, ἐνθαῦτα μνήμην αὐτοῦ ἔχειν· ἐκ δὲ τούτου χρηστήριον κατηγήσατο, ἐπείτε συνέλαβε τὴν Ἑλλάδα γλῶσσαν· φάναι δέ οἱ ἀδελφεὴν ἐν Λιβύῃ πεπρῆσθαι ὑπὸ τῶν αὐτῶν Φοινίκων ὑπʼ ὧν καὶ αὐτὴ ἐπρήθη. 2.57 πελειάδες δέ μοι δοκέουσι κληθῆναι πρὸς Δωδωναίων ἐπὶ τοῦδε αἱ γυναῖκες, διότι βάρβαροι ἦσαν, ἐδόκεον δέ σφι ὁμοίως ὄρνισι φθέγγεσθαι· μετὰ δὲ χρόνον τὴν πελειάδα ἀνθρωπηίῃ φωνῇ αὐδάξασθαι λέγουσι, ἐπείτε συνετά σφι ηὔδα ἡ γυνή· ἕως δὲ ἐβαρβάριζε, ὄρνιθος τρόπον ἐδόκεέ σφι φθέγγεσθαι, ἐπεὶ τέῳ ἂν τρόπῳ πελειάς γε ἀνθρωπηίῃ φωνῇ φθέγξαιτο; μέλαιναν δὲ λέγοντες εἶναι τὴν πελειάδα σημαίνουσι ὅτι Αἰγυπτίη ἡ γυνὴ ἦν. ἡ δὲ μαντηίη ἥ τε ἐν Θήβῃσι τῇσι Αἰγυπτίῃσι καὶ ἐν Δωδώνῃ παραπλήσιαι ἀλλήλῃσι τυγχάνουσι ἐοῦσαι. ἔστι δὲ καὶ τῶν ἱρῶν ἡ μαντικὴ ἀπʼ Αἰγύπτου ἀπιγμένη. 2.58 πανηγύρις δὲ ἄρα καὶ πομπὰς καὶ προσαγωγὰς πρῶτοι ἀνθρώπων Αἰγύπτιοι εἰσὶ οἱ ποιησάμενοι, καὶ παρὰ τούτων Ἕλληνες μεμαθήκασι. τεκμήριον δέ μοι τούτου τόδε· αἱ μὲν γὰρ φαίνονται ἐκ πολλοῦ τευ χρόνου ποιεύμεναι, αἱ δὲ Ἑλληνικαὶ νεωστὶ ἐποιήθησαν. 2.59 πανηγυρίζουσι δὲ Αἰγύπτιοι οὐκ ἅπαξ τοῦ ἐνιαυτοῦ, πανηγύρις δὲ συχνάς, μάλιστα μὲν καὶ προθυμότατα ἐς Βούβαστιν πόλιν τῇ Ἀρτέμιδι, δεύτερα δὲ ἐς Βούσιριν πόλιν τῇ Ἴσι· ἐν ταύτῃ γὰρ δὴ τῇ πόλι ἐστὶ μέγιστον Ἴσιος ἱρόν, ἵδρυται δὲ ἡ πόλις αὕτη τῆς Αἰγύπτου ἐν μέσῳ τῷ Δέλτα· Ἶσις δὲ ἐστὶ κατὰ τὴν Ἑλλήνων γλῶσσαν Δημήτηρ. τρίτα δὲ ἐς Σάιν πόλιν τῇ Ἀθηναίῃ πανηγυρίζουσι, τέταρτα δὲ ἐς Ἡλίου πόλιν τῷ Ἡλίω, πέμπτα δὲ ἐς Βουτοῦν πόλιν τῇ Λητοῖ, ἕκτα δὲ ἐς Πάπρημιν πόλιν τῷ Ἄρεϊ. 2.60 ἐς μέν νυν Βούβαστιν πόλιν ἐπεὰν κομίζωνται, ποιεῦσι τοιάδε. πλέουσί τε γὰρ δὴ ἅμα ἄνδρες γυναιξὶ καὶ πολλόν τι πλῆθος ἑκατέρων ἐν ἑκάστῃ βάρι· αἳ μὲν τινὲς τῶν γυναικῶν κρόταλα ἔχουσαι κροταλίζουσι, οἳ δὲ αὐλέουσι κατὰ πάντα τὸν πλόον, αἱ δὲ λοιπαὶ γυναῖκες καὶ ἄνδρες ἀείδουσι καὶ τὰς χεῖρας κροτέουσι. ἐπεὰν δὲ πλέοντες κατά τινα πόλιν ἄλλην γένωνται, ἐγχρίμψαντες τὴν βᾶριν τῇ γῇ ποιεῦσι τοιάδε· αἳ μὲν τινὲς τῶν γυναικῶν ποιεῦσι τά περ εἴρηκα, αἳ δὲ τωθάζουσι βοῶσαι τὰς ἐν τῇ πόλι ταύτῃ γυναῖκας, αἳ δὲ ὀρχέονται, αἳ δὲ ἀνασύρονται ἀνιστάμεναι. ταῦτα παρὰ πᾶσαν πόλιν παραποταμίην ποιεῦσι· ἐπεὰν δὲ ἀπίκωνται ἐς τὴν Βούβαστιν, ὁρτάζουσι μεγάλας ἀνάγοντες θυσίας, καὶ οἶνος ἀμπέλινος ἀναισιμοῦται πλέων ἐν τῇ ὁρτῇ ταύτῃ ἢ ἐν τῷ ἅπαντι ἐνιαυτῷ τῷ ἐπιλοίπῳ. συμφοιτῶσι δέ, ὅ τι ἀνὴρ καὶ γυνή ἐστι πλὴν παιδίων, καὶ ἐς ἑβδομήκοντα μυριάδας, ὡς οἱ ἐπιχώριοι λέγουσι. 2.61 ταῦτα μὲν δὴ ταύτῃ ποιέεται, ἐν δὲ Βουσίρι πόλι ὡς ἀνάγουσι τῇ Ἴσι τὴν ὁρτήν, εἴρηται προτερόν μοι· τύπτονται μὲν γὰρ δὴ μετὰ τὴν θυσίην πάντες καὶ πᾶσαι, μυριάδες κάρτα πολλαὶ ἀνθρώπων· τὸν δὲ τύπτονται, οὔ μοι ὅσιον ἐστὶ λέγειν. ὅσοι δὲ Καρῶν εἰσι ἐν Αἰγύπτῳ οἰκέοντες, οὗτοι δὲ τοσούτῳ ἔτι πλέω ποιεῦσι τούτων ὅσῳ καὶ τὰ μέτωπα κόπτονται μαχαίρῃσι, καὶ τούτῳ εἰσὶ δῆλοι ὅτι εἰσὶ ξεῖνοι καὶ οὐκ Αἰγύπτιοι. 2.62 ἐς Σάιν δὲ πόλιν ἐπεὰν συλλεχθέωσι, τῆς θυσίης ἐν τῇ νυκτὶ λύχνα καίουσι πάντες πολλὰ ὑπαίθρια περὶ τὰ δώματα κύκλῳ· τὰ δὲ λύχνα ἐστὶ ἐμβάφια ἔμπλεα ἁλὸς καὶ ἐλαίου, ἐπιπολῆς δὲ ἔπεστι αὐτὸ τὸ ἐλλύχνιον, καὶ τοῦτο καίεται παννύχιον, καὶ τῇ ὁρτῇ οὔνομα κέεται λυχνοκαΐη. οἳ δʼ ἂν μὴ ἔλθωσι τῶν Αἰγυπτίων ἐς τὴν πανήγυριν ταύτην, φυλάσσοντες τὴν νύκτα τῆς θυσίης καίουσι καὶ αὐτοὶ πάντες τὰ λύχνα, καὶ οὕτω οὐκ ἐν Σάι μούνῃ καίεται ἀλλὰ καὶ ἀνὰ πᾶσαν Αἴγυπτον. ὅτευ δὲ εἵνεκα φῶς ἔλαχε καὶ τιμὴν ἡ νὺξ αὕτη, ἔστι ἱρὸς περὶ αὐτοῦ λόγος λεγόμενος. 2.63 ἐς δὲ Ἡλίου τε πόλιν καὶ Βουτοῦν θυσίας μούνας ἐπιτελέουσι φοιτέοντες. ἐν δὲ Παπρήμι θυσίας μὲν καὶ ἱρὰ κατά περ καὶ τῇ ἄλλῃ ποιεῦσι· εὖτʼ ἂν δὲ γίνηται καταφερὴς ὁ ἥλιος, ὀλίγοι μὲν τινὲς τῶν ἱρέων περὶ τὤγαλμα πεπονέαται, οἱ δὲ πολλοὶ αὐτῶν ξύλων κορύνας ἔχοντες ἑστᾶσι τοῦ ἱροῦ ἐν τῇ ἐσόδῳ, ἄλλοι τε εὐχωλὰς ἐπιτελέοντες πλεῦνες χιλίων ἀνδρῶν, ἕκαστοι ἔχοντες ξύλα καὶ οὗτοι, ἐπὶ τὰ ἕτερα ἁλέες ἑστᾶσι. τὸ δὲ ἄγαλμα ἐὸν ἐν νηῷ μικρῷ ξυλίνῳ κατακεχρυσωμένῳ προεκκομίζουσι τῇ προτεραίῃ ἐς ἄλλο οἴκημα ἱρόν. οἱ μὲν δὴ ὀλίγοι οἱ περὶ τὤγαλμα λελειμμένοι ἕλκουσι τετράκυκλον ἅμαξαν ἄγουσαν τὸν νηόν τε καὶ τὸ ἐν τῷ νηῷ ἐνεὸν ἄγαλμα, οἳ δὲ οὐκ ἐῶσι ἐν τοῖσι προπυλαίοισι ἑστεῶτες ἐσιέναι, οἱ δὲ εὐχωλιμαῖοι τιμωρέοντες τῷ θεῷ παίουσι αὐτοὺς ἀλεξομένους. ἐνθαῦτα μάχη ξύλοισι καρτερὴ γίνεται κεφαλάς τε συναράσσονται, καὶ ὡς ἐγὼ δοκέω πολλοὶ καὶ ἀποθνήσκουσι ἐκ τῶν τρωμάτων· οὐ μέντοι οἵ γε Αἰγύπτιοι ἔφασαν ἀποθνήσκειν οὐδένα. τὴν δὲ πανήγυριν ταύτην ἐκ τοῦδε νομίσαι φασὶ οἱ ἐπιχώριοι· οἰκέειν ἐν τῷ ἱρῷ τούτῳ τοῦ Ἄρεος τὴν μητέρα, καὶ τὸν Ἄρεα ἀπότροφον γενόμενον ἐλθεῖν ἐξανδρωμένον ἐθέλοντα τῇ μητρὶ συμμῖξαι, καὶ τοὺς προπόλους τῆς μητρός, οἷα οὐκ ὀπωπότας αὐτὸν πρότερον, οὐ περιορᾶν παριέναι ἀλλὰ ἀπερύκειν, τὸν δὲ ἐξ ἄλλης πόλιος ἀγαγόμενον ἀνθρώπους τούς τε προπόλους τρηχέως περισπεῖν καὶ ἐσελθεῖν παρὰ τὴν μητέρα. ἀπὸ τούτου τῷ Ἄρεϊ ταύτην τὴν πληγὴν ἐν τῇ ὁρτῇ νενομικέναι φασί. 2.64 καὶ τὸ μὴ μίσγεσθαι γυναιξὶ ἐν ἱροῖσι μηδὲ ἀλούτους ἀπὸ γυναικῶν ἐς ἱρὰ ἐσιέναι οὗτοι εἰσὶ οἱ πρῶτοι θρησκεύσαντες. οἱ μὲν γὰρ ἄλλοι σχεδὸν πάντες ἄνθρωποι, πλὴν Αἰγυπτίων καὶ Ἑλλήνων, μίσγονται ἐν ἱροῖσι καὶ ἀπὸ γυναικῶν ἀνιστάμενοι ἄλουτοι ἐσέρχονται ἐς ἱρόν, νομίζοντες ἀνθρώπους εἶναι κατά περ τὰ ἄλλα κτήνεα· καὶ γὰρ τὰ ἄλλα κτήνεα ὁρᾶν καὶ ὀρνίθων γένεα ὀχευόμενα ἔν τε τοῖσι νηοῖσι τῶν θεῶν καὶ ἐν τοῖσι τεμένεσι· εἰ ὦν εἶναι τῷ θεῷ τοῦτο μὴ φίλον, οὐκ ἂν οὐδὲ τὰ κτήνεα ποιέειν. οὗτοι μέν νυν τοιαῦτα ἐπιλέγοντες ποιεῦσι ἔμοιγε οὐκ ἀρεστά· 2.65 Αἰγύπτιοι δὲ θρησκεύουσι περισσῶς τά τε ἄλλα περὶ τὰ ἱρὰ καὶ δὴ καὶ τάδε. ἐοῦσα ἡ Αἴγυπτος ὅμουρος τῇ Λιβύῃ οὐ μάλα θηριώδης ἐστί· τὰ δὲ ἐόντα σφι ἅπαντα ἱρὰ νενόμισται, καὶ τὰ μὲν σύντροφα αὐτοῖσι τοῖσι ἀνθρώποισι, τὰ δὲ οὔ. τῶν δὲ εἵνεκεν ἀνεῖται τὰ θηρία ἱρὰ εἰ λέγοιμι, καταβαίην ἂν τῷ λόγῳ ἐς τὰ θεῖα πρήγματα, τὰ ἐγὼ φεύγω μάλιστα ἀπηγέεσθαι· τὰ δὲ καὶ εἴρηκα αὐτῶν ἐπιψαύσας, ἀναγκαίῃ καταλαμβανόμενος εἶπον. νόμος δὲ ἐστὶ περὶ τῶν θηρίων ὧδε ἔχων· μελεδωνοὶ ἀποδεδέχαται τῆς τροφῆς χωρὶς ἑκάστων καὶ ἔρσενες καὶ θήλεαι τῶν Αἰγυπτίων, τῶν παῖς παρὰ πατρὸς ἐκδέκεται τὴν τιμήν. οἳ δὲ ἐν τῇσι πόλισι ἕκαστοι εὐχὰς τάσδε σφι ἀποτελέουσι· εὐχόμενοι τῷ θεῷ τοῦ ἂν ᾖ τὸ θηρίον, ξυρῶντες τῶν παιδίων ἢ πᾶσαν τὴν κεφαλὴν ἢ τὸ ἥμισυ ἢ τὸ τρίτον μέρος τῆς κεφαλῆς, ἱστᾶσι σταθμῷ πρὸς ἀργύριον τὰς τρίχας· τὸ δʼ ἂν ἑλκύσῃ, τοῦτο τῇ μελεδωνῷ τῶν θηρίων διδοῖ, ἣ δὲ ἀντʼ αὐτοῦ τάμνουσα ἰχθῦς παρέχει βορὴν τοῖσι θηρίοισι. τροφὴ μὲν δὴ αὐτοῖσι τοιαύτη ἀποδέδεκται· τὸ δʼ ἄν τις τῶν θηρίων τούτων ἀποκτείνῃ, ἢν μὲν ἑκών, θάνατος ἡ ζημίη, ἢν δὲ ἀέκων, ἀποτίνει ζημίην τὴν ἂν οἱ ἱρέες τάξωνται. ὃς δʼ ἂν ἶβιν ἢ ἴρηκα ἀποκτείνῃ, ἤν τε ἑκὼν ἤν τε ἀέκων, τεθνάναι ἀνάγκη.
2.78
ἐν δὲ τῇσι συνουσίῃσι τοῖσι εὐδαίμοσι αὐτῶν, ἐπεὰν ἀπὸ δείπνου γένωνται, περιφέρει ἀνὴρ νεκρὸν ἐν σορῷ ξύλινον πεποιημένον, μεμιμημένον ἐς τὰ μάλιστα καὶ γραφῇ καὶ ἔργῳ, μέγαθος ὅσον τε πηχυαῖον 1 ἢ δίπηχυν, δεικνὺς δὲ ἑκάστῳ τῶν συμποτέων λέγει “ἐς τοῦτον ὁρέων πῖνέ τε καὶ τέρπευ· ἔσεαι γὰρ ἀποθανὼν τοιοῦτος.” ταῦτα μὲν παρὰ τὰ συμπόσια ποιεῦσι.
2.81
ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.
2.83
μαντικὴ δὲ αὐτοῖσι ὧδε διακέεται· ἀνθρώπων μὲν οὐδενὶ προσκέεται ἡ τέχνη, τῶν δὲ θεῶν μετεξετέροισι· καὶ γὰρ Ἡρακλέος μαντήιον αὐτόθι ἐστὶ καὶ Ἀπόλλωνος καὶ Ἀθηναίης καὶ Ἀρτέμιδος καὶ Ἄρεος καὶ Διός, καὶ τό γε μάλιστα ἐν τιμῇ ἄγονται πάντων τῶν μαντηίων, Λητοῦς ἐν Βουτοῖ πόλι ἐστί. οὐ μέντοι αἵ γε μαντηίαι σφι κατὰ τὠυτὸ ἑστᾶσι, ἀλλὰ διάφοροι εἰσί.
2.86
εἰσὶ δὲ οἳ ἐπʼ αὐτῷ τούτῳ κατέαται καὶ τέχνην ἔχουσι ταύτην. οὗτοι, ἐπεάν σφι κομισθῇ νεκρός, δεικνύουσι τοῖσι κομίσασι παραδείγματα νεκρῶν ξύλινα, τῇ γραφῇ μεμιμημένα , 1 καὶ τὴν μὲν σπουδαιοτάτην αὐτέων φασὶ εἶναι τοῦ οὐκ ὅσιον ποιεῦμαι τὸ οὔνομα ἐπὶ τοιούτῳ πρήγματι ὀνομάζειν, τὴν δὲ δευτέρην δεικνύουσι ὑποδεεστέρην τε ταύτης καὶ εὐτελεστέρην, τὴν δὲ τρίτην εὐτελεστάτην· φράσαντες δὲ πυνθάνονται παρʼ αὐτῶν κατὰ ἥντινα βούλονταί σφι σκευασθῆναι τὸν νεκρόν. οἳ μὲν δὴ ἐκποδὼν μισθῷ ὁμολογήσαντες ἀπαλλάσσονται, οἳ δὲ ὑπολειπόμενοι ἐν οἰκήμασι ὧδε τὰ σπουδαιότατα ταριχεύουσι. πρῶτα μὲν σκολιῷ σιδήρῳ διὰ τῶν μυξωτήρων ἐξάγουσι τὸν ἐγκέφαλον, τὰ μὲν αὐτοῦ οὕτω ἐξάγοντες, τὰ δὲ ἐγχέοντες φάρμακα· μετὰ δὲ λίθῳ Αἰθιοπικῷ ὀξέι παρασχίσαντες παρὰ τὴν λαπάρην ἐξ ὦν εἷλον τὴν κοιλίην πᾶσαν, ἐκκαθήραντες δὲ αὐτὴν καὶ διηθήσαντες οἴνῳ φοινικηίῳ αὖτις διηθέουσι θυμιήμασι τετριμμένοισι· ἔπειτα τὴν νηδὺν σμύρνης ἀκηράτου τετριμμένης καὶ κασίης καὶ τῶν ἄλλων θυμιημάτων, πλὴν λιβανωτοῦ, πλήσαντες συρράπτουσι ὀπίσω. ταῦτα δὲ ποιήσαντες ταριχεύουσι λίτρῳ κρύψαντες ἡμέρας ἑβδομήκοντα· πλεῦνας δὲ τουτέων οὐκ ἔξεστι ταριχεύειν. ἐπεὰν δὲ παρέλθωσι αἱ ἑβδομήκοντα, λούσαντες τὸν νεκρὸν κατειλίσσουσι πᾶν αὐτοῦ τὸ σῶμα σινδόνος βυσσίνης τελαμῶσι κατατετμημένοισι, ὑποχρίοντες τῷ κόμμι, τῷ δὴ ἀντὶ κόλλης τὰ πολλὰ χρέωνται Αἰγύπτιοι. ἐνθεῦτεν δὲ παραδεξάμενοί μιν οἱ προσήκοντες ποιεῦνται ξύλινον τύπον ἀνθρωποειδέα, ποιησάμενοι δὲ ἐσεργνῦσι τὸν νεκρόν, καὶ κατακληίσαντες οὕτω θησαυρίζουσι ἐν οἰκήματι θηκαίῳ, ἱστάντες ὀρθὸν πρὸς τοῖχον.
2.123
τοῖσι μέν νυν ὑπʼ Αἰγυπτίων λεγομένοισι χράσθω ὅτεῳ τὰ τοιαῦτα πιθανά ἐστι· ἐμοὶ δὲ παρὰ πάντα τὸν λόγον ὑπόκειται ὅτι τὰ λεγόμενα ὑπʼ ἑκάστων ἀκοῇ γράφω. ἀρχηγετέειν δὲ τῶν κάτω Αἰγύπτιοι λέγουσι Δήμητρα καὶ Διόνυσον. πρῶτοι δὲ καὶ τόνδε τὸν λόγον Αἰγύπτιοι εἰσὶ οἱ εἰπόντες, ὡς ἀνθρώπου ψυχὴ ἀθάνατος ἐστί, τοῦ σώματος δὲ καταφθίνοντος ἐς ἄλλο ζῷον αἰεὶ γινόμενον ἐσδύεται, ἐπεὰν δὲ πάντα περιέλθῃ τὰ χερσαῖα καὶ τὰ θαλάσσια καὶ τὰ πετεινά, αὖτις ἐς ἀνθρώπου σῶμα γινόμενον ἐσδύνει· τὴν περιήλυσιν δὲ αὐτῇ γίνεσθαι ἐν τρισχιλίοισι ἔτεσι. τούτῳ τῷ λόγῳ εἰσὶ οἳ Ἑλλήνων ἐχρήσαντο, οἳ μὲν πρότερον οἳ δὲ ὕστερον, ὡς ἰδίῳ ἑωυτῶν ἐόντι· τῶν ἐγὼ εἰδὼς τὰ οὐνόματα οὐ γράφω.
2.145
ἐν Ἕλλησι μέν νυν νεώτατοι τῶν θεῶν νομίζονται εἶναι Ἡρακλέης τε καὶ Διόνυσος καὶ Πάν, παρʼ Αἰγυπτίοισι δὲ Πὰν μὲν ἀρχαιότατος καὶ τῶν ὀκτὼ τῶν πρώτων λεγομένων θεῶν, Ἡρακλέης δὲ τῶν δευτέρων τῶν δυώδεκα λεγομένων εἶναι, Διόνυσος δὲ τῶν τρίτων, οἳ ἐκ τῶν δυώδεκα θεῶν ἐγένοντο. Ἡρακλέι μὲν δὴ ὅσα αὐτοὶ Αἰγύπτιοι φασὶ εἶναι ἔτεα ἐς Ἄμασιν βασιλέα, δεδήλωταί μοι πρόσθε· Πανὶ δὲ ἔτι τούτων πλέονα λέγεται εἶναι, Διονύσῳ δʼ ἐλάχιστα τούτων, καὶ τούτῳ πεντακισχίλια καὶ μύρια λογίζονται εἶναι ἐς Ἄμασιν βασιλέα. καὶ ταῦτα Αἰγύπτιοι ἀτρεκέως φασὶ. ἐπίστασθαι, αἰεί τε λογιζόμενοι καὶ αἰεὶ ἀπογραφόμενοι τὰ ἔτεα. Διονύσῳ μέν νυν τῷ ἐκ Σεμέλης τῆς Κάδμου λεγομένῳ γενέσθαι κατὰ ἑξακόσια ἔτεα καὶ χίλια μάλιστα ἐστὶ ἐς ἐμέ, Ἡρακλέι δὲ τῷ Ἀλκμήνης κατὰ εἰνακόσια ἔτεα· Πανὶ δὲ τῷ ἐκ Πηνελόπης ʽἐκ ταύτης γὰρ καὶ Ἑρμέω λέγεται γενέσθαι ὑπὸ Ἑλλήνων ὁ Πάν’ ἐλάσσω ἔτεα ἐστὶ τῶν Τρωικῶν, κατὰ ὀκτακόσια μάλιστα ἐς ἐμέ. 2.146 τούτων ὦν ἀμφοτέρων πάρεστι χρᾶσθαι τοῖσί τις πείσεται λεγομένοισι μᾶλλον· ἐμοὶ δʼ ὦν ἡ περὶ αὐτῶν γνώμη ἀποδέδεκται. εἰ μὲν γὰρ φανεροί τε ἐγένοντο καὶ κατεγήρασαν καὶ οὗτοι ἐν τῇ Ἑλλάδι, κατά περ Ἡρακλέης ὁ ἐξ Ἀμφιτρύωνος γενόμενος, καὶ δὴ καὶ Διόνυσος ὁ ἐκ Σεμέλης καὶ Πὰν ὁ ἐκ Πηνελόπης γενόμενος, ἔφη ἄν τις καὶ τούτους ἄλλους ἄνδρας γενομένους ἔχειν τὰ ἐκείνων οὐνόματα τῶν προγεγονότων θεῶν. νῦν δὲ Διόνυσόν τε λέγουσι οἱ Ἕλληνες ὡς αὐτίκα γενόμενον ἐς τὸν μηρὸν ἐνερράψατο Ζεὺς καὶ ἤνεικε ἐς Νύσαν τὴν ὑπὲρ Αἰγύπτου ἐοῦσαν ἐν τῇ Αἰθιοπίῃ, καὶ Πανός γε πέρι οὐκ ἔχουσι εἰπεῖν ὅκῃ ἐτράπετο γενόμενος. δῆλά μοι γέγονε ὅτι ὕστερον ἐπύθοντο οἱ Ἕλληνες τούτων τὰ οὐνόματα ἢ τὰ τῶν ἄλλων θεῶν· ἀπʼ οὗ δὲ ἐπύθοντο χρόνου, ἀπὸ τούτου γενεηλογέουσι αὐτῶν τὴν γένεσιν.
2.156
οὕτω μέν νυν ὁ νηὸς τῶν φανερῶν μοι τῶν περὶ τοῦτο τὸ ἱρὸν ἐστὶ θωμαστότατον, τῶν δὲ δευτέρων νῆσος ἡ Χέμμις καλευμένη· ἔστι μὲν ἐν λίμνῃ βαθέῃ καὶ πλατέῃ κειμένη παρὰ τὸ ἐν Βουτοῖ ἱρόν, λέγεται δὲ ὑπʼ Αἰγυπτίων εἶναι αὕτη ἡ νῆσος πλωτή. αὐτὸς μὲν ἔγωγε οὔτε πλέουσαν οὔτε κινηθεῖσαν εἶδον, τέθηπα δὲ ἀκούων εἰ νῆσος ἀληθέως ἐστὶ πλωτή. ἐν δὲ ὦν ταύτῃ νηός τε Ἀπόλλωνος μέγας ἔνι καὶ βωμοὶ τριφάσιοι ἐνιδρύαται, ἐμπεφύκασι δʼ ἐν αὐτῇ φοίνικες συχνοὶ καὶ ἄλλα δένδρεα καὶ καρποφόρα καὶ ἄφορα πολλά. λόγον δὲ τόνδε ἐπιλέγοντες οἱ Αἰγύπτιοι φασὶ εἶναι αὐτὴν πλωτήν, ὡς ἐν τῇ νήσῳ ταύτῃ οὐκ ἐούσῃ πρότερον πλωτῇ Λητώ, ἐοῦσα τῶν ὀκτὼ θεῶν τῶν πρώτων γενομένων, οἰκέουσα δὲ ἐν Βουτοῖ πόλι, ἵνα δή οἱ τὸ χρηστήριον τοῦτο ἐστί, Ἀπόλλωνα παρʼ Ἴσιος παρακαταθήκην δεξαμένη διέσωσε κατακρύψασα ἐν τῇ νῦν πλωτῇ λεγομένῃ νήσῳ, ὅτε τὸ πᾶν διζήμενος ὁ Τυφῶν ἐπῆλθε, θέλων ἐξευρεῖν τοῦ Ὀσίριος τὸν παῖδα. Ἀπόλλωνα δὲ καὶ Ἄρτεμιν Διονύσου καὶ Ἴσιος λέγουσι εἶναι παῖδας, Λητοῦν δὲ τροφὸν αὐτοῖσι καὶ σώτειραν γενέσθαι. Αἰγυπτιστὶ δὲ Ἀπόλλων μὲν Ὦρος, Δημήτηρ δὲ Ἶσις, Ἄρτεμις δὲ Βούβαστις. ἐκ τούτου δὲ τοῦ λόγου καὶ οὐδενὸς ἄλλου Αἰσχύλος ὁ Εὐφορίωνος ἥρπασε τὸ ἐγὼ φράσω, μοῦνος δὴ ποιητέων τῶν προγενομένων· ἐποίησε γὰρ Ἄρτεμιν εἶναι θυγατέρα Δήμητρος. τὴν δὲ νῆσον διὰ τοῦτο γενέσθαι πλωτήν. ταῦτα μὲν οὕτω λέγουσι.
2.170
εἰσὶ δὲ καὶ αἱ ταφαὶ τοῦ οὐκ ὅσιον ποιεῦμαι ἐπὶ τοιούτῳ πρήγματι ἐξαγορεύειν τὸ οὔνομα ἐν Σάι, ἐν τῷ ἱρῷ τῆς Ἀθηναίης, ὄπισθε τοῦ νηοῦ, παντὸς τοῦ τῆς Ἀθηναίης ἐχόμεναι τοίχου. καὶ ἐν τῷ τεμένεϊ ὀβελοὶ ἑστᾶσι μεγάλοι λίθινοι, λίμνη τε ἐστὶ ἐχομένη λιθίνῃ κρηπῖδι κεκοσμημένη καὶ ἐργασμένη εὖ κύκλῳ καὶ μέγαθος, ὡς ἐμοὶ ἐδόκεε, ὅση περ ἡ ἐν Δήλῳ ἡ τροχοειδὴς καλεομένη. 2.171 ἐν δὲ τῇ λίμνῃ ταύτῃ τὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς ποιεῦσι, τὰ καλέουσι μυστήρια Αἰγύπτιοι. περὶ μέν νυν τούτων εἰδότι μοι ἐπὶ πλέον ὡς ἕκαστα αὐτῶν ἔχει, εὔστομα κείσθω. καὶ τῆς Δήμητρος τελετῆς πέρι, τὴν οἱ Ἕλληνες θεσμοφόρια καλέουσι, καὶ ταύτης μοι πέρι εὔστομα κείσθω, πλὴν ὅσον αὐτῆς ὁσίη ἐστὶ λέγειν· αἱ Δαναοῦ θυγατέρες ἦσαν αἱ τὴν τελετὴν ταύτην ἐξ Αἰγύπτου ἐξαγαγοῦσαι καὶ διδάξασαι τὰς Πελασγιώτιδας γυναῖκας· μετὰ δὲ ἐξαναστάσης πάσης Πελοποννήσου 1 ὑπὸ Δωριέων ἐξαπώλετο ἡ τελετή, οἱ δὲ ὑπολειφθέντες Πελοποννησίων καὶ οὐκ ἐξαναστάντες Ἀρκάδες διέσωζον αὐτὴν μοῦνοι.
3.142
τῆς δὲ Σάμου Μαιάνδριος ὁ Μαιανδρίου εἶχε τὸ κράτος, ἐπιτροπαίην παρὰ Πολυκράτεος λαβὼν τὴν ἀρχήν· τῷ δικαιοτάτῳ ἀνδρῶν βουλομένῳ γενέσθαι οὐκ ἐξεγένετο. ἐπειδὴ γάρ οἱ ἐξαγγέλθη ὁ Πολυκράτεος θάνατος, ἐποίεε τοιάδε· πρῶτα μὲν Διὸς ἐλευθερίου βωμὸν ἱδρύσατο καὶ τέμενος περὶ αὐτὸν οὔρισε τοῦτο τὸ νῦν ἐν τῷ προαστείῳ ἐστί· μετὰ δέ, ὥς οἱ ἐπεποίητο, ἐκκλησίην συναγείρας πάντων τῶν ἀστῶν ἔλεξε τάδε. “ἐμοί, ὡς ἴστε καὶ ὑμεῖς, σκῆπτρον καὶ δύναμις πᾶσα ἡ Πολυκράτεος ἐπιτέτραπται, καί μοι παρέχει νῦν ὑμέων ἄρχειν. ἐγὼ δὲ τὰ τῷ πέλας ἐπιπλήσσω, αὐτὸς κατὰ δύναμιν οὐ ποιήσω· οὔτε γάρ μοι Πολυκράτης ἤρεσκε δεσπόζων ἀνδρῶν ὁμοίων ἑωυτῷ οὔτε ἄλλος ὅστις τοιαῦτα ποιέει. Πολυκράτης μέν νυν ἐξέπλησε μοῖραν τὴν ἑωυτοῦ, ἐγὼ δὲ ἐς μέσον τὴν ἀρχὴν τιθεὶς ἰσονομίην ὑμῖν προαγορεύω. τοσάδε μέντοι δικαιῶ γέρεα ἐμεωυτῷ γενέσθαι, ἐκ μέν γε τῶν Πολυκράτεος χρημάτων ἐξαίρετα ἓξ τάλαντά μοι γενέσθαι, ἱρωσύνην δὲ πρὸς τούτοισι αἱρεῦμαι αὐτῷ τέ μοι καὶ τοῖσι ἀπʼ ἐμεῦ αἰεὶ γινομένοισι τοῦ Διὸς τοῦ ἐλευθερίου· τῷ αὐτός τε ἱρὸν ἱδρυσάμην καὶ τὴν ἐλευθερίην ὑμῖν περιτίθημι.” ὃ μὲν δὴ ταῦτα τοῖσι Σαμίοισι ἐπαγγέλλετο· τῶν δέ τις ἐξαναστὰς εἶπε “ἀλλʼ οὐδʼ ἄξιος εἶς σύ γε ἡμέων ἄρχειν, γεγονώς τε κακῶς καὶ ἐὼν ὄλεθρος· ἀλλὰ μᾶλλον ὅκως λόγον δώσεις τῶν μετεχείρισας χρημάτων.”
4.76
ξεινικοῖσι δὲ νομαίοισι καὶ οὗτοι φεύγουσι αἰνῶς χρᾶσθαι, μήτε τεῶν ἄλλων, Ἑλληνικοῖσι δὲ καὶ ἥκιστα, ὡς διέδεξαν Ἀνάχαρσις τε καὶ δεύτερα αὖτις Σκύλης. τοῦτο μὲν γὰρ Ἀνάχαρσις ἐπείτε γῆν πολλὴν θεωρήσας καὶ ἀποδεξάμενος κατʼ αὐτὴν σοφίην πολλὴν ἐκομίζετο ἐς ἤθεα τὰ Σκυθέων, πλέων διʼ Ἑλλησπόντου προσίσχει ἐς Κύζικον. καὶ εὗρε γὰρ τῇ μητρὶ τῶν θεῶν ἀνάγοντας τοὺς Κυζικηνοὺς ὁρτὴν μεγαλοπρεπέως κάρτα, εὔξατο τῇ μητρὶ ὁ Ἀνάχαρσις, ἢν σῶς καὶ ὑγιὴς ἀπονοστήσῃ ἐς ἑωυτοῦ, θύσειν τε κατὰ ταὐτὰ κατὰ ὥρα τοὺς Κυζικηνοὺς ποιεῦντας καὶ παννυχίδα στήσειν. ὡς δὲ ἀπίκετο ἐς τὴν Σκυθικήν καταδὺς ἐς τὴν καλεομένην Ὑλαίην ʽἡ δʼ ἔστι μὲν παρὰ τὸν Ἀχιλλήιον δρόμον, τυγχάνει δὲ πᾶσα ἐοῦσα δενδρέων παντοίων πλέἠ, ἐς ταύτην δὴ καταδὺς ὁ Ἀνάχαρσις τὴν ὁρτὴν ἐπετέλεε πᾶσαν τῇ θεῷ, τύμπανον τε ἔχων καὶ ἐκδησάμενος ἀγάλματα. καὶ τῶν τις Σκυθέων καταφρασθεὶς αὐτὸν ταῦτα ποιεῦντα ἐσήμηνε τῷ βασιλέι Σαυλίω· ὁ δὲ καὶ αὐτὸς ἀπικόμενος ὡς εἶδε τὸν Ἀνάχαρσιν ποιεῦντα ταῦτα, τοξεύσας αὐτὸν ἀπέκτεινε. καὶ νῦν ἤν τις εἴρηται περὶ Ἀναχάρσιος, οὐ φασί μιν Σκύθαι γινώσκειν, διὰ τοῦτο ὅτι ἐξεδήμησέ τε ἐς τὴν Ἑλλάδα καὶ ξεινικοῖσι ἔθεσι διεχρήσατο. ὡς δʼ ἐγὼ ἤκουσα Τύμνεω τοῦ Ἀριαπείθεος ἐπιτρόπου, εἶναι αὐτὸν Ἰδανθύρσου τοῦ Σκυθέων βασιλέος πάτρων, παῖδα δὲ εἶναι Γνούρου τοῦ Λύκου τοῦ Σπαργαπείθεος. εἰ ὦν ταύτης ἦν τῆς οἰκίης ὁ Ἀνάχαρσις, ἴστω ὑπὸ τοῦ ἀδελφεοῦ ἀποθανών· Ἰδάνθυρσος γὰρ ἦν παῖς Σαυλίου, Σαύλιος δὲ ἦν ὁ ἀποκτείνας Ἀνάχαρσιν.
5.22
ὁ μέν νυν τῶν Περσέων τούτων θάνατος οὕτω καταλαμφθεὶς ἐσιγήθη. Ἕλληνας δὲ εἶναι τούτους τοὺς ἀπὸ Περδίκκεω γεγονότας, κατά περ αὐτοὶ λέγουσι, αὐτός τε οὕτω τυγχάνω ἐπιστάμενος καὶ δὴ καὶ ἐν τοῖσι ὄπισθε λόγοισι ἀποδέξω ὡς εἰσὶ Ἕλληνες, πρὸς δὲ καὶ οἱ τὸν ἐν Ὀλυμπίῃ διέποντες ἀγῶνα Ἑλληνοδίκαι οὕτω ἔγνωσαν εἶναι. Ἀλεξάνδρου γὰρ ἀεθλεύειν ἑλομένου καὶ καταβάντος ἐπʼ αὐτὸ τοῦτο, οἱ ἀντιθευσόμενοι Ἑλλήνων ἐξεῖργόν μιν, φάμενοι οὐ βαρβάρων ἀγωνιστέων εἶναι τὸν ἀγῶνα ἀλλὰ Ἑλλήνων· Ἀλέξανδρος δὲ ἐπειδὴ ἀπέδεξε ὡς εἴη Ἀργεῖος, ἐκρίθη τε εἶναι Ἕλλην καὶ ἀγωνιζόμενος στάδιον συνεξέπιπτε τῷ πρώτῳ.
5.55
ἀπελαυνόμενος δὲ ὁ Ἀρισταγόρης ἐκ τῆς Σπάρτης ἤιε ἐς τὰς Ἀθήνας γενομένας τυράννων ὧδε ἐλευθέρας. ἐπεὶ Ἵππαρχον τὸν Πεισιστράτου, Ἱππίεω δὲ τοῦ τυράννου ἀδελφεόν, ἰδόντα ὄψιν ἐνυπνίου τῷ ἑωυτοῦ πάθεϊ ἐναργεστάτην κτείνουσι Ἀριστογείτων καὶ Ἁρμόδιος, γένος ἐόντες τὰ ἀνέκαθεν Γεφυραῖοι, μετὰ ταῦτα ἐτυραννεύοντο Ἀθηναῖοι ἐπʼ ἔτεα τέσσερα οὐδὲν ἧσσον ἀλλὰ καὶ μᾶλλον ἢ πρὸ τοῦ.
5.62
ἡ μὲν δὴ ὄψις τοῦ Ἱππάρχου ἐνυπνίου καὶ οἱ Γεφυραῖοι ὅθεν ἐγεγόνεσαν, τῶν ἦσαν οἱ Ἱππάρχου φονέες, ἀπήγηταί μοι· δεῖ δὲ πρὸς τούτοισι ἔτι ἀναλαβεῖν τὸν κατʼ ἀρχὰς ἤια λέξων λόγον, ὡς τυράννων ἐλευθερώθησαν Ἀθηναῖοι. Ἱππίεω τυραννεύοντος καὶ ἐμπικραινομένου Ἀθηναίοισι διὰ τὸν Ἱππάρχου θάνατον, Ἀλκμεωνίδαι γένος ἐόντες Ἀθηναῖοι καὶ φεύγοντες Πεισιστρατίδας, ἐπείτε σφι ἅμα τοῖσι ἄλλοισι Ἀθηναίων φυγάσι πειρωμένοισι κατὰ τὸ ἰσχυρὸν οὐ προεχώρεε κάτοδος, ἀλλὰ προσέπταιον μεγάλως πειρώμενοι κατιέναι τε καὶ ἐλευθεροῦν τὰς Ἀθήνας, Λειψύδριον τὸ ὑπὲρ Παιονίης τειχίσαντες, ἐνθαῦτα οἱ Ἀλκμεωνίδαι πᾶν ἐπὶ τοῖσι Πεισιστρατίδῃσι μηχανώμενοι παρʼ Ἀμφικτυόνων τὸν νηὸν μισθοῦνται τὸν ἐν Δελφοῖσι, τὸν νῦν ἐόντα τότε δὲ οὔκω, τοῦτον ἐξοικοδομῆσαι. οἷα δὲ χρημάτων εὖ ἥκοντες καὶ ἐόντες ἄνδρες δόκιμοι ἀνέκαθεν ἔτι, τόν τε νηὸν ἐξεργάσαντο τοῦ παραδείγματος κάλλιον τά τε ἄλλα καὶ συγκειμένου σφι πωρίνου λίθου ποιέειν τὸν νηόν, Παρίου τὰ ἔμπροσθε αὐτοῦ ἐξεποίησαν.
5.67
ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ.
5.71
οἱ δʼ ἐναγέες Ἀθηναίων ὧδε ὠνομάσθησαν. ἦν Κύλων τῶν Ἀθηναίων ἀνὴρ Ὀλυμπιονίκης· οὗτος ἐπὶ τυραννίδι ἐκόμησε, προσποιησάμενος δὲ ἑταιρηίην τῶν ἡλικιωτέων καταλαβεῖν τὴν ἀκρόπολιν ἐπειρήθη, οὐ δυνάμενος δὲ ἐπικρατῆσαι ἱκέτης ἵζετο πρὸς τὸ ἄγαλμα. τούτους ἀνιστᾶσι μὲν οἱ πρυτάνιες τῶν ναυκράρων, οἵ περ ἔνεμον τότε τὰς Ἀθήνας, ὑπεγγύους πλὴν θανάτου· φονεῦσαι δὲ αὐτοὺς αἰτίη ἔχει Ἀλκμεωνίδας. ταῦτα πρὸ τῆς Πεισιστράτου ἡλικίης ἐγένετο.
5.83
τοῦτον δʼ ἔτι τὸν χρόνον καὶ πρὸ τοῦ Αἰγινῆται Ἐπιδαυρίων ἤκουον τά τε ἄλλα καὶ δίκας διαβαίνοντες ἐς Ἐπίδαυρον ἐδίδοσάν τε καὶ ἐλάμβανον παρʼ ἀλλήλων οἱ Αἰγινῆται· τὸ δὲ ἀπὸ τοῦδε νέας τε πηξάμενοι καὶ ἀγνωμοσύνῃ χρησάμενοι ἀπέστησαν ἀπὸ τῶν Ἐπιδαυρίων. ἅτε δὲ ἐόντες διάφοροι ἐδηλέοντο αὐτούς, ὥστε θαλασσοκράτορες ἐόντες, καὶ δὴ καὶ τὰ ἀγάλματα ταῦτα τῆς τε Δαμίης καὶ τῆς Αὐξησίης ὑπαιρέονται αὐτῶν, καί σφεα ἐκόμισάν τε καὶ ἱδρύσαντο τῆς σφετέρης χώρης ἐς τὴν μεσόγαιαν, τῇ Οἴη μὲν ἐστὶ οὔνομα, στάδια δὲ μάλιστά κῃ ἀπὸ τῆς πόλιος ὡς εἴκοσι ἀπέχει. ἱδρυσάμενοι δὲ ἐν τούτῳ τῷ χώρῳ θυσίῃσί τε σφέα καὶ χοροῖσι γυναικηίοισι κερτομίοισι ἱλάσκοντο, χορηγῶν ἀποδεικνυμένων ἑκατέρῃ τῶν δαιμόνων δέκα ἀνδρῶν· κακῶς δὲ ἠγόρευον οἱ χοροὶ ἄνδρα μὲν οὐδένα, τὰς δὲ ἐπιχωρίας γυναῖκας. ἦσαν δὲ καὶ τοῖσι Ἐπιδαυρίοισι αἱ αὐταὶ ἱροεργίαι· εἰσὶ δέ σφι καὶ ἄρρητοι ἱρουργίαι.
5.91
τότε δὲ ὡς ἀνέλαβον οἱ Λακεδαιμόνιοι τοὺς χρησμοὺς καὶ τοὺς Ἀθηναίους ὥρων αὐξομένους καὶ οὐδαμῶς ἑτοίμους ἐόντας πείθεσθαι σφίσι, νόῳ λαβόντες ὡς ἐλεύθερον μὲν ἐὸν τὸ γένος τὸ Ἀττικὸν ἰσόρροπον ἂν τῷ ἑωυτῶν γίνοιτο, κατεχόμενον δὲ ὑπὸ τυραννίδος ἀσθενὲς καὶ πειθαρχέεσθαι ἕτοιμον· μαθόντες δὲ τούτων ἕκαστα μετεπέμποντο Ἱππίην τὸν Πεισιστράτου ἀπὸ Σιγείου τοῦ ἐν Ἑλλησπόντῳ ἐς ὃ καταφεύγουσι οἱ Πεισιστρατίδαι. ἐπείτε δέ σφι Ἱππίης καλεόμενος ἧκε, μεταπεμψάμενοι καὶ τῶν ἄλλων συμμάχων ἀγγέλους ἔλεγόν σφι Σπαρτιῆται τάδε. “ἄνδρες σύμμαχοι, συγγινώσκομεν αὐτοῖσι ἡμῖν οὐ ποιήσασι ὀρθῶς· ἐπαερθέντες γὰρ κιβδήλοισι μαντηίοισι ἄνδρας ξείνους ἐόντας ἡμῖν τὰ μάλιστα καὶ ἀναδεκομένους ὑποχειρίας παρέξειν τὰς Ἀθήνας, τούτους ἐκ τῆς πατρίδος ἐξηλάσαμεν, καὶ ἔπειτα ποιήσαντες ταῦτα δήμῳ ἀχαρίστῳ παρεδώκαμεν τὴν πόλιν· ὃς ἐπείτε διʼ ἡμέας ἐλευθερωθεὶς ἀνέκυψε, ἡμέας μὲν καὶ τὸν βασιλέα ἡμέων περιυβρίσας ἐξέβαλε, δόξαν δὲ φύσας αὐξάνεται, ὥστε ἐκμεμαθήκασι μάλιστα μὲν οἱ περίοικοι αὐτῶν Βοιωτοὶ καὶ Χαλκιδέες, τάχα δέ τις καὶ ἄλλος ἐκμαθήσεται ἁμαρτών. ἐπείτε δὲ ἐκεῖνα ποιήσαντες ἡμάρτομεν, νῦν πειρησόμεθα σφέας ἅμα ὑμῖν ἀπικόμενοι τίσασθαι· αὐτοῦ γὰρ τούτου εἵνεκεν τόνδε τε Ἱππίην μετεπεμψάμεθα καὶ ὑμέας ἀπὸ τῶν πολίων, ἵνα κοινῷ τε λόγῳ καὶ κοινῷ στόλῳ ἐσαγαγόντες αὐτὸν ἐς τὰς Ἀθήνας ἀποδῶμεν τὰ καὶ ἀπειλόμεθα.” 5.92 Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς. 5.92 Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον. 5.92 Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.” 5.92 ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε. 5.92 ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα. 5.92 οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε. 5.92 τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν. 5.92 ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν. 5.93 Σωκλέης μὲν ἀπὸ Κορίνθου πρεσβεύων ἔλεξε τάδε, Ἱππίης δὲ αὐτὸν ἀμείβετο τοὺς αὐτοὺς ἐπικαλέσας θεοὺς ἐκείνῳ, ἦ μὲν Κορινθίους μάλιστα πάντων ἐπιποθήσειν Πεισιστρατίδας, ὅταν σφι ἥκωσι ἡμέραι αἱ κύριαι ἀνιᾶσθαι ὑπʼ Ἀθηναίων. Ἱππίης μὲν τούτοισι ἀμείψατο οἷα τοὺς χρησμοὺς ἀτρεκέστατα ἀνδρῶν ἐξεπιστάμενος· οἱ δὲ λοιποὶ τῶν συμμάχων τέως μὲν εἶχον ἐν ἡσυχίῃ σφέας αὐτούς, ἐπείτε δὲ Σωκλέος ἤκουσαν εἴπαντος ἐλευθέρως, ἅπας τις αὐτῶν φωνὴν ῥήξας αἱρέετο τοῦ Κορινθίου τὴν γνώμην, Λακεδαιμονίοισί τε ἐπεμαρτυρέοντο μὴ ποιέειν μηδὲν νεώτερον περὶ πόλιν Ἑλλάδα.
6.67
κατὰ μὲν δὴ Δημαρήτου τὴν κατάπαυσιν τῆς βασιληίης οὕτω ἐγένετο, ἔφυγε δὲ Δημάρητος ἐκ Σπάρτης ἐς Μήδους ἐκ τοιοῦδε ὀνείδεος. μετὰ τῆς βασιληίης τὴν κατάπαυσιν ὁ Δημάρητος ἦρχε αἱρεθεὶς ἀρχήν. ἦσαν μὲν δὴ γυμνοπαιδίαι, θεωμένου δὲ τοῦ Δημαρήτου ὁ Λευτυχίδης γεγονὼς ἤδη βασιλεὺς αὐτὸς ἀντʼ ἐκείνου, πέμψας τὸν θεράποντα ἐπὶ γέλωτί τε καὶ λάσθῃ εἰρώτα τὸν Δημάρητον ὁκοῖόν τι εἴη τὸ ἄρχειν μετὰ τὸ βασιλεύειν. ὁ δὲ ἀλγήσας τῷ ἐπειρωτήματι εἶπε φὰς αὐτὸς μὲν ἀμφοτέρων ἤδη πεπειρῆσθαι, κεῖνον δὲ οὔ, τὴν μέντοι ἐπειρώτησιν ταύτην ἄρξειν Λακεδαιμονίοισι ἢ μυρίης κακότητος ἢ μυρίης εὐδαιμονίης. ταῦτα δὲ εἴπας καὶ κατακαλυψάμενος ἤιε ἐκ τοῦ θεήτρου ἐς τὰ ἑωυτοῦ οἰκία, αὐτίκα δὲ παρασκευασάμενος ἔθυε τῷ Διὶ βοῦν, θύσας δὲ τὴν μητέρα ἐκάλεσε.
6.75
μαθόντες δὲ Κλεομένεα Λακεδαιμόνιοι ταῦτα πρήσσοντα, κατῆγον αὐτὸν δείσαντες ἐπὶ τοῖσι αὐτοῖσι ἐς Σπάρτην τοῖσι καὶ πρότερον ἦρχε. κατελθόντα δὲ αὐτὸν αὐτίκα ὑπέλαβε μανίη νοῦσος, ἐόντα καὶ πρότερον ὑπομαργότερον· ὅκως γὰρ τεῷ ἐντύχοι Σπαρτιητέων, ἐνέχραυε ἐς τὸ πρόσωπον τὸ σκῆπτρον. ποιέοντα δὲ αὐτὸν ταῦτα καὶ παραφρονήσαντα ἔδησαν οἱ προσήκοντες ἐν ξύλω· ὁ δὲ δεθεὶς τὸν φύλακον μουνωθέντα ἰδὼν τῶν ἄλλων αἰτέει μάχαιραν· οὐ βουλομένου δὲ τὰ πρῶτα τοῦ φυλάκου διδόναι ἀπείλεε τά μιν αὖτις ποιήσει, ἐς ὁ δείσας τὰς ἀπειλὰς ὁ φύλακος ʽἦν γὰρ τῶν τις εἱλωτέων’ διδοῖ οἱ μάχαιραν. Κλεομένης δὲ παραλαβὼν τὸν σίδηρον ἄρχετο ἐκ τῶν κνημέων ἑωυτὸν λωβώμενος· ἐπιτάμνων γὰρ κατὰ μῆκος τὰς σάρκας προέβαινε ἐκ τῶν κνημέων ἐς τοὺς μηρούς, ἐκ δὲ τῶν μηρῶν ἔς τε τὰ ἰσχία καὶ τὰς λαπάρας, ἐς ὃ ἐς τὴν γαστέρα ἀπίκετο, καὶ ταύτην καταχορδεύων ἀπέθανε τρόπῳ τοιούτῳ, ὡς μὲν οἱ πολλοὶ λέγουσι Ἐλλήνων, ὅτι τὴν Πυθίην ἀνέγνωσε τὰ περὶ Δημαρήτου λέγειν γενόμενα, ὡς δὲ Ἀθηναῖοι μοῦνοι λέγουσι, διότι ἐς Ἐλευσῖνα ἐσβαλὼν ἔκειρε τὸ τέμενος τῶν θεῶν, ὡς δὲ Ἀργεῖοι, ὅτι ἐξ ἱροῦ αὐτῶν τοῦ Ἄργου Ἀργείων τοὺς καταφυγόντας ἐκ τῆς μάχης καταγινέων κατέκοπτε καὶ αὐτὸ τὸ ἄλσος ἐν ἀλογίῃ ἔχων ἐνέπρησε.
6.105
καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται. 6.106 τότε δὲ πεμφθεὶς ὑπὸ τῶν στρατηγῶν ὁ Φειδιππίδης οὗτος, ὅτε πέρ οἱ ἔφη καὶ τὸν Πᾶνα φανῆναι, δευτεραῖος ἐκ τοῦ Ἀθηναίων ἄστεος ἦν ἐν Σπάρτῃ, ἀπικόμενος δὲ ἐπὶ τοὺς ἄρχοντας ἔλεγε “ὦ Λακεδαιμόνιοι, Ἀθηναῖοι ὑμέων δέονται σφίσι βοηθῆσαι καὶ μὴ περιιδεῖν πόλιν ἀρχαιοτάτην ἐν τοῖσι Ἕλλησι δουλοσύνῃ περιπεσοῦσαν πρὸς ἀνδρῶν βαρβάρων· καὶ γὰρ νῦν Ἐρέτριά τε ἠνδραπόδισται καὶ πόλι λογίμῳ ἡ Ἑλλὰς γέγονε ἀσθενεστέρη.” ὃ μὲν δή σφι τὰ ἐντεταλμένα ἀπήγγελλε, τοῖσι δὲ ἕαδε μὲν βοηθέειν Ἀθηναίοισι, ἀδύνατα δέ σφι ἦν τὸ παραυτίκα ποιέειν ταῦτα, οὐ βουλομένοισι λύειν τὸν νόμον· ἦν γὰρ ἱσταμένου τοῦ μηνὸς εἰνάτη, εἰνάτῃ δὲ οὐκ ἐξελεύσεσθαι ἔφασαν μὴ οὐ πλήρεος ἐόντος τοῦ κύκλου.
6.127
ἀπὸ μὲν δὴ Ἰταλίης ἦλθε Σμινδυρίδης ὁ Ἱπποκράτεος Συβαρίτης, ὃς ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο ʽἡ δὲ Σύβαρις ἤκμαζε τοῦτον τὸν χρόνον μάλιστἀ, καὶ Σιρίτης Δάμασος Ἀμύριος τοῦ σοφοῦ λεγομένου παῖς. οὗτοι μὲν ἀπὸ Ἰταλίης ἦλθον, ἐκ δὲ τοῦ κόλπου τοῦ Ἰονίου Ἀμφίμνηστος Ἐπιστρόφου Ἐπιδάμνιος· οὗτος δὲ ἐκ τοῦ Ἰονίου κόλπου. Αἰτωλὸς δὲ ἦλθε Τιτόρμου τοῦ ὑπερφύντος τε Ἕλληνας ἰσχύι καὶ φυγόντος ἀνθρώπους ἐς τὰς ἐσχατιὰς τῆς Αἰτωλίδος χώρης, τούτου τοῦ Τιτόρμου ἀδελφεὸς Μάλης. ἀπὸ δὲ Πελοποννήσου Φείδωνος τοῦ Ἀργείων τυράννου παῖς Λεωκήδης, Φείδωνος δὲ τοῦ τὰ μέτρα ποιήσαντος Πελοποννησίοισι καὶ ὑβρίσαντος μέγιστα δὴ Ἑλλήνων πάντων, ὃς ἐξαναστήσας τοὺς Ἠλείων ἀγωνοθέτας αὐτὸς τὸν ἐν Ὀλυμπίῃ ἀγῶνα ἔθηκε· τούτου τε δὴ παῖς καὶ Ἀμίαντος Λυκούργου Ἀρκὰς ἐκ Τραπεζοῦντος, καὶ Ἀζὴν ἐκ Παίου πόλιος Λαφάνης Εὐφορίωνος τοῦ δεξαμένου τε, ὡς λόγος ἐν Ἀρκαδίῃ λέγεται, τοὺς Διοσκούρους οἰκίοισι καὶ ἀπὸ τούτου ξεινοδοκέοντος πάντας ἀνθρώπους, καὶ Ἠλεῖος Ὀνόμαστος Ἀγαίου. οὗτοι μὲν δὴ ἐξ αὐτῆς Πελοποννήσου ἦλθον, ἐκ δὲ Ἀθηνέων ἀπίκοντο Μεγακλέης τε ὁ Ἀλκμέωνος τούτου τοῦ παρὰ Κροῖσον ἀπικομένου, καὶ ἄλλος Ἱπποκλείδης Τισάνδρου, πλούτῳ καὶ εἴδεϊ προφέρων Ἀθηναίων. ἀπὸ δὲ Ἐρετρίης ἀνθεύσης τοῦτον τὸν χρόνον Λυσανίης· οὗτος δὲ ἀπʼ Εὐβοίης μοῦνος. ἐκ δὲ Θεσσαλίης ἦλθε τῶν Σκοπαδέων Διακτορίδης Κραννώνιος, ἐκ δὲ Μολοσσῶν Ἄλκων.
7.132
τῶν δὲ δόντων ταῦτα ἐγένοντο οἵδε, Θεσσαλοὶ Δόλοπες Ἐνιῆνες Περραιβοὶ Λοκροὶ Μάγνητες Μηλιέες Ἀχαιοὶ οἱ Φθιῶται καὶ Θηβαῖοι καὶ οἱ ἄλλοι Βοιωτοὶ πλὴν Θεσπιέων τε καὶ Πλαταιέων. ἐπὶ τούτοισι οἱ Ἕλληνες ἔταμον ὅρκιον οἱ τῷ βαρβάρῳ πόλεμον ἀειράμενοι· τὸ δὲ ὅρκιον ὧδε εἶχε, ὅσοι τῷ Πέρσῃ ἔδοσαν σφέας αὐτοὺς Ἕλληνες ἐόντες μὴ ἀναγκασθέντες, καταστάντων σφι εὖ τῶν πρηγμάτων, τούτους δεκατεῦσαι τῷ ἐν Δελφοῖσι θεῷ. τὸ μὲν δὴ ὅρκιον ὧδε εἶχε τοῖσι Ἕλλησι.
7.228
θαφθεῖσι δέ σφι αὐτοῦ ταύτῃ τῇ περ ἔπεσον, καὶ τοῖσι πρότερον τελευτήσασι ἢ ὑπὸ Λεωνίδεω ἀποπεμφθέντας οἴχεσθαι, ἐπιγέγραπται γράμματα λέγοντα τάδε. μυριάσιν ποτὲ τῇδε τριηκοσίαις ἐμάχοντο ἐκ Πελοποννάσου χιλιάδες τέτορες. ταῦτα μὲν δὴ τοῖσι πᾶσι ἐπιγέγραπται, τοῖσι δὲ Σπαρτιήτῃσι ἰδίῃ. ὦ ξεῖνʼ, ἀγγέλλειν Λακεδαιμονίοις ὅτι τῇδε κείμεθα τοῖς κείνων ῥήμασι πειθόμενοι. Λακεδαιμονίοισι μὲν δὴ τοῦτο, τῷ δὲ μάντι τόδε. μνῆμα τόδε κλεινοῖο Μεγιστία, ὅν ποτε Μῆδοι Σπερχειὸν ποταμὸν κτεῖναν ἀμειψάμενοι, μάντιος, ὃς τότε κῆρας ἐπερχομένας σάφα εἰδώς οὐκ ἔτλη Σπάρτης ἡγεμόνα προλιπεῖν. ἐπιγράμμασι μέν νυν καὶ στήλῃσι, ἔξω ἢ τὸ τοῦ μάντιος ἐπίγραμμα, Ἀμφικτύονες εἰσὶ σφέας οἱ ἐπικοσμήσαντες· τὸ δὲ τοῦ μάντιος Μεγιστίεω Σιμωνίδης ὁ Λεωπρέπεος ἐστὶ κατὰ ξεινίην ὁ ἐπιγράψας.
8.65
ἔφη δὲ Δίκαιος ὁ Θεοκύδεος, ἀνὴρ Ἀθηναῖος φυγάς τε καὶ παρὰ Μήδοισι λόγιμος γενόμενος τοῦτον τὸν χρόνον, ἐπείτε ἐκείρετο ἡ Ἀττικὴ χώρη ὑπὸ τοῦ πεζοῦ στρατοῦ τοῦ Ξέρξεω ἐοῦσα ἔρημος Ἀθηναίων, τυχεῖν τότε ἐὼν ἅμα Δημαρήτῳ τῷ Λακεδαιμονίῳ ἐν τῷ Θριασίῳ πεδίῳ, ἰδεῖν δὲ κονιορτὸν χωρέοντα ἀπʼ Ἐλευσῖνος ὡς ἀνδρῶν μάλιστά κῃ τρισμυρίων, ἀποθωμάζειν τε σφέας τὸν κονιορτὸν ὅτεων κοτὲ εἴη ἀνθρώπων, καὶ πρόκατε φωνῆς ἀκούειν, καί οἱ φαίνεσθαι τὴν φωνὴν εἶναι τὸν μυστικὸν ἴακχον. εἶναι δʼ ἀδαήμονα τῶν ἱρῶν τῶν ἐν Ἐλευσῖνι γινομένων τὸν Δημάρητον, εἰρέσθαί τε αὐτὸν ὅ τι τὸ φθεγγόμενον εἴη τοῦτο. αὐτὸς δὲ εἰπεῖν “Δημάρητε, οὐκ ἔστι ὅκως οὐ μέγα τι σίνος ἔσται τῇ βασιλέος στρατιῇ· τάδε γὰρ ἀρίδηλα, ἐρήμου ἐούσης τῆς Ἀττικῆς, ὅτι θεῖον τὸ φθεγγόμενον, ἀπʼ Ἐλευσῖνος ἰὸν ἐς τιμωρίην Ἀθηναίοισί τε καὶ τοῖσι συμμάχοισι. καὶ ἢν μέν γε κατασκήψῃ ἐς τὴν Πελοπόννησον, κίνδυνος αὐτῷ τε βασιλέι καὶ τῇ στρατιῇ τῇ ἐν τῇ ἠπείρῳ ἔσται, ἢν δὲ ἐπὶ τὰς νέας τράπηται τὰς ἐν Σαλαμῖνι, τὸν ναυτικὸν στρατὸν κινδυνεύσει βασιλεὺς ἀποβαλεῖν. τὴν δὲ ὁρτὴν ταύτην ἄγουσι Ἀθηναῖοι ἀνὰ πάντα ἔτεα τῇ Μητρὶ καὶ τῇ Κούρῃ, καὶ αὐτῶν τε ὁ βουλόμενος καὶ τῶν ἄλλων Ἑλλήνων μυεῖται· καὶ τὴν φωνὴν τῆς ἀκούεις ἐν ταύτῃ τῇ ὁρτῇ ἰακχάζουσι.” πρὸς ταῦτα εἰπεῖν Δημάρητον “σίγα τε καὶ μηδενὶ ἄλλῳ τὸν λόγον τοῦτον εἴπῃς· ἢν γάρ τοι ἐς βασιλέα ἀνενειχθῇ τὰ ἔπεα ταῦτα, ἀποβαλέεις τὴν κεφαλήν, καὶ σε οὔτε ἐγὼ δυνήσομαι ῥύσασθαι οὔτʼ ἄλλος ἀνθρώπων οὐδὲ εἶς. ἀλλʼ ἔχʼ ἥσυχος, περὶ δὲ στρατιῆς τῆσδε θεοῖσι μελήσει.” τὸν μὲν δὴ ταῦτα παραινέειν, ἐκ δὲ τοῦ κονιορτοῦ καὶ τῆς φωνῆς γενέσθαι νέφος καὶ μεταρσιωθὲν φέρεσθαι ἐπὶ Σαλαμῖνος ἐπὶ τὸ στρατόπεδον τὸ τῶν Ἑλλήνων. οὕτω δὴ αὐτοὺς μαθεῖν ὅτι τὸ ναυτικὸν τὸ Ξέρξεω ἀπολέεσθαι μέλλοι. ταῦτα μὲν Δίκαιος ὁ Θεοκύδεος ἔλεγε, Δημαρήτου τε καὶ ἄλλων μαρτύρων καταπτόμενος.
9.11
οἳ μὲν δὴ σὺν Παυσανίῃ ἐξεληλύθεσαν ἔξω Σπάρτης· οἱ δὲ ἄγγελοι, ὡς ἡμέρη ἐγεγόνεε, οὐδὲν εἰδότες περὶ τῆς ἐξόδου ἐπῆλθον ἐπὶ τοὺς ἐφόρους, ἐν νόῳ δὴ ἔχοντες ἀπαλλάσσεσθαι καὶ αὐτοὶ ἐπὶ τὴν ἑωυτοῦ ἕκαστος· ἐπελθόντες δὲ ἔλεγον τάδε. “ὑμεῖς μὲν, ὦ Λακεδαιμόνιοι αὐτοῦ τῇδε μένοντες Ὑακίνθιά τε ἄγετε καὶ παίζετε, καταπροδόντες τοὺς συμμάχους· Ἀθηναῖοι δὲ ὡς ἀδικεόμενοι ὑπὸ ὑμέων χήτεΐ τε συμμάχων καταλύσονται τῷ Πέρσῃ οὕτω ὅκως ἄν δύνωνται· καταλυσάμενοι δέ, δῆλα γὰρ ὅτι σύμμαχοι βασιλέος γινόμεθα, συστρατευσόμεθα ἐπʼ ἣν ἂν ἐκεῖνοι ἐξηγέωνται. ὑμεῖς δὲ τὸ ἐνθεῦτεν μαθήσεσθε ὁκοῖον ἄν τι ὑμῖν ἐξ αὐτοῦ ἐκβαίνῃ.” ταῦτα λεγόντων τῶν ἀγγέλων, οἱ ἔφοροι εἶπαν ἐπʼ ὅρκου καὶ δὴ δοκέειν εἶναι ἐν Ὀρεσθείῳ στείχοντας ἐπὶ τοὺς ξείνους. ξείνους γὰρ ἐκάλεον τοὺς βαρβάρους. οἳ δὲ ὡς οὐκ εἰδότες ἐπειρώτων τὸ λεγόμενον, ἐπειρόμενοι δὲ ἐξέμαθον πᾶν τὸ ἐόν, ὥστε ἐν θώματι γενόμενοι ἐπορεύοντο τὴν ταχίστην διώκοντες· σὺν δέ σφι τῶν περιοίκων Λακεδαιμονίων λογάδες πεντακισχίλιοι ὁπλῖται τὠυτὸ τοῦτο ἐποίεον.
9.65
ἐν δὲ Πλαταιῇσι οἱ Πέρσαι ὡς ἐτράποντο ὑπὸ τῶν Λακεδαιμονίων, ἔφευγον οὐδένα κόσμον ἐς τὸ στρατόπεδον τὸ ἑωυτῶν καὶ ἐς τὸ τεῖχος τὸ ξύλινον τὸ ἐποιήσαντο ἐν μοίρῃ τῇ Θηβαΐδι. θῶμα δέ μοι ὅκως παρὰ τῆς Δήμητρος τὸ ἄλσος μαχομένων οὐδὲ εἷς ἐφάνη τῶν Περσέων οὔτε ἐσελθὼν ἐς τὸ τέμενος οὔτε ἐναποθανών, περί τε τὸ ἱρὸν οἱ πλεῖστοι ἐν τῷ βεβήλῳ ἔπεσον. δοκέω δέ, εἴ τι περὶ τῶν θείων πρηγμάτων δοκέειν δεῖ, ἡ θεὸς αὐτή σφεας οὐκ ἐδέκετο ἐμπρήσαντας τὸ ἱρὸν τὸ ἐν Ἐλευσῖνι ἀνάκτορον.'' None
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1.17 He continued the war against the Milesians which his father had begun. This was how he attacked and besieged Miletus : he sent his army, marching to the sound of pipes and harps and bass and treble flutes, to invade when the crops in the land were ripe; ,and whenever he came to the Milesian territory, he neither demolished nor burnt nor tore the doors off the country dwellings, but let them stand unharmed; but he destroyed the trees and the crops of the land, and so returned to where he came from; ,for as the Milesians had command of the sea, it was of no use for his army to besiege their city. The reason that the Lydian did not destroy the houses was this: that the Milesians might have homes from which to plant and cultivate their land, and that there might be the fruit of their toil for his invading army to lay waste.
1.60
But after a short time the partisans of Megacles and of Lycurgus made common cause and drove him out. In this way Pisistratus first got Athens and, as he had a sovereignty that was not yet firmly rooted, lost it. Presently his enemies who together had driven him out began to feud once more. ,Then Megacles, harassed by factional strife, sent a message to Pisistratus offering him his daughter to marry and the sovereign power besides. ,When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. ,There was in the Paeanian deme a woman called Phya, three fingers short of six feet, four inches in height, and otherwise, too, well-formed. This woman they equipped in full armor and put in a chariot, giving her all the paraphernalia to make the most impressive spectacle, and so drove into the city; heralds ran before them, and when they came into town proclaimed as they were instructed: ,“Athenians, give a hearty welcome to Pisistratus, whom Athena herself honors above all men and is bringing back to her own acropolis.” So the heralds went about proclaiming this; and immediately the report spread in the demes that Athena was bringing Pisistratus back, and the townsfolk, believing that the woman was the goddess herself, worshipped this human creature and welcomed Pisistratus. ' "1.61 Having got back his sovereignty in the manner which I have described, Pisistratus married Megacles' daughter according to his agreement with Megacles. But as he already had young sons, and as the Alcmeonid family were said to be under a curse, he had no wish that his newly-wedded wife bear him children, and therefore had unusual intercourse with her. ,At first the woman hid the fact: presently she told her mother (whether interrogated or not, I do not know) and the mother told her husband. Megacles was very angry to be dishonored by Pisistratus; and in his anger he patched up his quarrel with the other faction. Pisistratus, learning what was going on, went alone away from the country altogether, and came to Eretria where he deliberated with his sons. ,The opinion of Hippias prevailing, that they should recover the sovereignty, they set out collecting contributions from all the cities that owed them anything. Many of these gave great amounts, the Thebans more than any, ,and in course of time, not to make a long story, everything was ready for their return: for they brought Argive mercenaries from the Peloponnese, and there joined them on his own initiative a man of Naxos called Lygdamis, who was most keen in their cause and brought them money and men. " '1.62 So after ten years they set out from Eretria and returned home. The first place in Attica which they took and held was Marathon: and while encamped there they were joined by their partisans from the city, and by others who flocked to them from the country—demesmen who loved the rule of one more than freedom. These, then, assembled; ,but the Athenians in the city, who while Pisistratus was collecting money and afterwards when he had taken Marathon took no notice of it, did now, and when they learned that he was marching from Marathon against Athens, they set out to attack him. ,They came out with all their force to meet the returning exiles. Pisistratus\' men encountered the enemy when they had reached the temple of Pallenian Athena in their march from Marathon towards the city, and encamped face to face with them. ,There (by the providence of heaven) Pisistratus met Amphilytus the Acarian, a diviner, who came to him and prophesied as follows in hexameter verses: 1.63 So Amphilytus spoke, being inspired; Pisistratus understood him and, saying that he accepted the prophecy, led his army against the enemy. The Athenians of the city had by this time had breakfast, and after breakfast some were dicing and some were sleeping: they were attacked by Pisistratus' men and put to flight. ,So they fled, and Pisistratus devised a very subtle plan to keep them scattered and prevent them assembling again: he had his sons mount and ride forward: they overtook the fugitives and spoke to them as they were instructed by Pisistratus, telling them to take heart and each to depart to his home. " '1.64 The Athenians did, and by this means Pisistratus gained Athens for the third time, rooting his sovereignty in a strong guard and revenue collected both from Athens and from the district of the river Strymon, and he took hostage the sons of the Athenians who remained and did not leave the city at once, and placed these in Naxos . ,(He had conquered Naxos too and put Lygdamis in charge.) And besides this, he purified the island of Delos as a result of oracles, and this is how he did it: he removed all the dead that were buried in ground within sight of the temple and conveyed them to another part of Delos . ,So Pisistratus was sovereign of Athens : and as for the Athenians, some had fallen in the battle, and some, with the Alcmeonids, were exiles from their native land. 1.65 So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta, the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. ,Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: ,1.66 Thus they changed their bad laws to good ones, and when Lycurgus died they built him a temple and now worship him greatly. Since they had good land and many men, they immediately flourished and prospered. They were not content to live in peace, but, confident that they were stronger than the Arcadians, asked the oracle at Delphi about gaining all the Arcadian land. ,She replied in hexameter: 1.67 In the previous war the Lacedaemonians continually fought unsuccessfully against the Tegeans, but in the time of Croesus and the kingship of Anaxandrides and Ariston in Lacedaemon the Spartans had gained the upper hand. This is how: ,when they kept being defeated by the Tegeans, they sent ambassadors to Delphi to ask which god they should propitiate to prevail against the Tegeans in war. The Pythia responded that they should bring back the bones of Orestes, son of Agamemnon. ,When they were unable to discover Orestes\' tomb, they sent once more to the god to ask where he was buried. The Pythia responded in hexameter to the messengers: ,1.68 It was Lichas, one of these men, who found the tomb in Tegea by a combination of luck and skill. At that time there was free access to Tegea, so he went into a blacksmith's shop and watched iron being forged, standing there in amazement at what he saw done. ,The smith perceived that he was amazed, so he stopped what he was doing and said, “My Laconian guest, if you had seen what I saw, then you would really be amazed, since you marvel so at ironworking. ,I wanted to dig a well in the courtyard here, and in my digging I hit upon a coffin twelve feet long. I could not believe that there had ever been men taller than now, so I opened it and saw that the corpse was just as long as the coffin. I measured it and then reburied it.” So the smith told what he had seen, and Lichas thought about what was said and reckoned that this was Orestes, according to the oracle. ,In the smith's two bellows he found the winds, hammer and anvil were blow upon blow, and the forging of iron was woe upon woe, since he figured that iron was discovered as an evil for the human race. ,After reasoning this out, he went back to Sparta and told the Lacedaemonians everything. They made a pretence of bringing a charge against him and banishing him. Coming to Tegea, he explained his misfortune to the smith and tried to rent the courtyard, but the smith did not want to lease it. ,Finally he persuaded him and set up residence there. He dug up the grave and collected the bones, then hurried off to Sparta with them. Ever since then the Spartans were far superior to the Tegeans whenever they met each other in battle. By the time of Croesus' inquiry, the Spartans had subdued most of the Peloponnese . " 1.146 For this reason, and for no other, the Ionians too made twelve cities; for it would be foolishness to say that these are more truly Ionian or better born than the other Ionians; since not the least part of them are Abantes from Euboea, who are not Ionians even in name, and there are mingled with them Minyans of Orchomenus, Cadmeans, Dryopians, Phocian renegades from their nation, Molossians, Pelasgian Arcadians, Dorians of Epidaurus, and many other tribes; ,and as for those who came from the very town-hall of Athens and think they are the best born of the Ionians, these did not bring wives with them to their settlements, but married Carian women whose parents they had put to death. ,For this slaughter, these women made a custom and bound themselves by oath (and enjoined it on their daughters) that no one would sit at table with her husband or call him by his name, because the men had married them after slaying their fathers and husbands and sons. This happened at Miletus . 1.147 And as kings, some of them chose Lycian descendants of Glaucus son of Hippolochus, and some Caucones of Pylus, descendants of Codrus son of Melanthus, and some both. Yet since they set more store by the name than the rest of the Ionians, let it be granted that those of pure birth are Ionians; ,and all are Ionians who are of Athenian descent and keep the feast 1.148 The Panionion is a sacred ground in Mykale, facing north; it was set apart for Poseidon of Helicon by the joint will of the Ionians. Mykale is a western promontory of the mainland opposite Samos ; the Ionians used to assemble there from their cities and keep the festival to which they gave the name of
2.29 I was unable to learn anything from anyone else, but this much further I did learn by the most extensive investigation that I could make, going as far as the city of Elephantine to look myself, and beyond that by question and hearsay. ,Beyond Elephantine, as one travels inland, the land rises. Here one must pass with the boat roped on both sides as men harness an ox; and if the rope breaks, the boat will be carried away by the strength of the current. ,This part of the river is a four days' journey by boat, and the Nile here is twisty just as the Maeander ; a distance of twelve schoeni must be passed in the foregoing manner. After that, you come to a level plain, where there is an island in the Nile, called Takhompso. ,The country above Elephantine now begins to be inhabited by Ethiopians: half the people of the island are Ethiopians, and half Egyptians. Near the island is a great lake, on whose shores live nomadic Ethiopians. After crossing this, you come to the stream of the Nile, which empties into this lake. ,Then you disembark and journey along the river bank for forty days; for there are sharp projecting rocks in the Nile and many reefs, through which no boat can pass. ,Having traversed this part in forty days as I have said, you take boat again and so travel for twelve days until you come to a great city called Meroe, which is said to be the capital of all Ethiopia . ,The people of the place worship no other gods but Zeus and Dionysus; these they greatly honor, and they have a place of divination sacred to Zeus; they send out armies whenever and wherever this god through his oracle commands them. " 2.38 They believe that bulls belong to Epaphus, and for this reason scrutinize them as follows; if they see even one black hair on them, the bull is considered impure. ,One of the priests, appointed to the task, examines the beast, making it stand and lie, and drawing out its tongue, to determine whether it is clean of the stated signs which I shall indicate hereafter. He looks also to the hairs of the tail, to see if they grow naturally. ,If it is clean in all these respects, the priest marks it by wrapping papyrus around the horns, then smears it with sealing-earth and stamps it with his ring; and after this they lead the bull away. But the penalty is death for sacrificing a bull that the priest has not marked. Such is the manner of approving the beast; I will now describe how it is sacrificed.' "
2.41
All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. " "2.42 All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. " '2.43 Concerning Heracles, I heard it said that he was one of the twelve gods. But nowhere in Egypt could I hear anything about the other Heracles, whom the Greeks know. ,I have indeed a lot of other evidence that the name of Heracles did not come from Hellas to Egypt, but from Egypt to Hellas (and in Hellas to those Greeks who gave the name Heracles to the son of Amphitryon), besides this: that Amphitryon and Alcmene, the parents of this Heracles, were both Egyptian by descent ; and that the Egyptians deny knowing the names Poseidon and the Dioscuri, nor are these gods reckoned among the gods of Egypt . ,Yet if they got the name of any deity from the Greeks, of these not least but in particular would they preserve a recollection, if indeed they were already making sea voyages and some Greeks, too, were seafaring men, as I expect and judge; so that the names of these gods would have been even better known to the Egyptians than the name of Heracles. ,But Heracles is a very ancient god in Egypt ; as the Egyptians themselves say, the change of the eight gods to the twelve, one of whom they acknowledge Heracles to be, was made seventeen thousand years before the reign of Amasis. 2.44 Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero.
2.46
This is why the Egyptians of whom I have spoken sacrifice no goats, male or female: the Mendesians reckon Pan among the eight gods who, they say, were before the twelve gods. ,Now in their painting and sculpture, the image of Pan is made with the head and the legs of a goat, as among the Greeks; not that he is thought to be in fact such, or unlike other gods; but why they represent him so, I have no wish to say. ,The Mendesians consider all goats sacred, the male even more than the female, and goatherds are held in special estimation: one he-goat is most sacred of all; when he dies, it is ordained that there should be great mourning in all the Mendesian district. ,In the Egyptian language Mendes is the name both for the he-goat and for Pan. In my lifetime a strange thing occurred in this district: a he-goat had intercourse openly with a woman. This came to be publicly known. 2.47 Swine are held by the Egyptians to be unclean beasts. In the first place, if an Egyptian touches a hog in passing, he goes to the river and dips himself in it, clothed as he is; and in the second place, swineherds, though native born Egyptians, are alone of all men forbidden to enter any Egyptian temple; nor will any give a swineherd his daughter in marriage, nor take a wife from their women; but swineherds intermarry among themselves. ,Nor do the Egyptians think it right to sacrifice swine to any god except the Moon and Dionysus; to these, they sacrifice their swine at the same time, in the same season of full moon; then they eat the meat. The Egyptians have an explanation of why they sacrifice swine at this festival, yet abominate them at others; I know it, but it is not fitting that I relate it. ,But this is how they sacrifice swine to the Moon: the sacrificer lays the end of the tail and the spleen and the caul together and covers them up with all the fat that he finds around the belly, then consigns it all to the fire; as for the rest of the flesh, they eat it at the time of full moon when they sacrifice the victim; but they will not taste it on any other day. Poor men, with but slender means, mold swine out of dough, which they then take and sacrifice.
2.48.2
The rest of the festival of Dionysus is observed by the Egyptians much as it is by the Greeks, except for the dances; but in place of the phallus, they have invented the use of puppets two feet high moved by strings, the male member nodding and nearly as big as the rest of the body, which are carried about the villages by women; a flute-player goes ahead, the women follow behind singing of Dionysus. 2.48 To Dionysus, on the evening of his festival, everyone offers a piglet which he kills before his door and then gives to the swineherd who has sold it, for him to take away. ,The rest of the festival of Dionysus is observed by the Egyptians much as it is by the Greeks, except for the dances; but in place of the phallus, they have invented the use of puppets two feet high moved by strings, the male member nodding and nearly as big as the rest of the body, which are carried about the villages by women; a flute-player goes ahead, the women follow behind singing of Dionysus. ,Why the male member is so large and is the only part of the body that moves, there is a sacred legend that explains. 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 . 2.50 In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes. 2.51 These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. ,For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. ,Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. ,The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries. 2.52 Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 2.54 But about the oracles in Hellas, and that one which is in Libya, the Egyptians give the following account. The priests of Zeus of Thebes told me that two priestesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya, the other in Hellas ; these women, they said, were the first founders of places of divination in the aforesaid countries. ,When I asked them how it was that they could speak with such certain knowledge, they said in reply that their people had sought diligently for these women, and had never been able to find them, but had learned later the story which they were telling me. 2.55 That, then, I heard from the Theban priests; and what follows, the prophetesses of Dodona say: that two black doves had come flying from Thebes in Egypt, one to Libya and one to Dodona ; ,the latter settled on an oak tree, and there uttered human speech, declaring that a place of divination from Zeus must be made there; the people of Dodona understood that the message was divine, and therefore established the oracular shrine. ,The dove which came to Libya told the Libyans (they say) to make an oracle of Ammon; this also is sacred to Zeus. Such was the story told by the Dodonaean priestesses, the eldest of whom was Promeneia and the next Timarete and the youngest Nicandra; and the rest of the servants of the temple at Dodona similarly held it true. 2.56 But my own belief about it is this. If the Phoenicians did in fact carry away the sacred women and sell one in Libya and one in Hellas, then, in my opinion, the place where this woman was sold in what is now Hellas, but was formerly called Pelasgia, was Thesprotia ; ,and then, being a slave there, she established a shrine of Zeus under an oak that was growing there; for it was reasonable that, as she had been a handmaid of the temple of Zeus at Thebes , she would remember that temple in the land to which she had come. ,After this, as soon as she understood the Greek language, she taught divination; and she said that her sister had been sold in Libya by the same Phoenicians who sold her. 2.57 I expect that these women were called “doves” by the people of Dodona because they spoke a strange language, and the people thought it like the cries of birds; ,then the woman spoke what they could understand, and that is why they say that the dove uttered human speech; as long as she spoke in a foreign tongue, they thought her voice was like the voice of a bird. For how could a dove utter the speech of men? The tale that the dove was black signifies that the woman was Egyptian . ,The fashions of divination at Thebes of Egypt and at Dodona are like one another; moreover, the practice of divining from the sacrificed victim has also come from Egypt . 2.58 It would seem, too, that the Egyptians were the first people to establish solemn assemblies, and processions, and services; the Greeks learned all that from them. I consider this proved, because the Egyptian ceremonies are manifestly very ancient, and the Greek are of recent origin. 2.59 The Egyptians hold solemn assemblies not once a year, but often. The principal one of these and the most enthusiastically celebrated is that in honor of Artemis at the town of Bubastis , and the next is that in honor of Isis at Busiris. ,This town is in the middle of the Egyptian Delta, and there is in it a very great temple of Isis, who is Demeter in the Greek language. ,The third greatest festival is at Saïs in honor of Athena; the fourth is the festival of the sun at Heliopolis, the fifth of Leto at Buto, and the sixth of Ares at Papremis. 2.60 When the people are on their way to Bubastis, they go by river, a great number in every boat, men and women together. Some of the women make a noise with rattles, others play flutes all the way, while the rest of the women, and the men, sing and clap their hands. ,As they travel by river to Bubastis, whenever they come near any other town they bring their boat near the bank; then some of the women do as I have said, while some shout mockery of the women of the town; others dance, and others stand up and lift their skirts. They do this whenever they come alongside any riverside town. ,But when they have reached Bubastis, they make a festival with great sacrifices, and more wine is drunk at this feast than in the whole year besides. It is customary for men and women (but not children) to assemble there to the number of seven hundred thousand, as the people of the place say. 2.61 This is what they do there; I have already described how they keep the feast of Isis at Busiris. There, after the sacrifice, all the men and women lament, in countless numbers; but it is not pious for me to say who it is for whom they lament. ,Carians who live in Egypt do even more than this, inasmuch as they cut their foreheads with knives; and by this they show that they are foreigners and not Egyptians. 2.62 When they assemble at Saïs on the night of the sacrifice, they keep lamps burning outside around their houses. These lamps are saucers full of salt and oil on which the wick floats, and they burn all night. This is called the Feast of Lamps. ,Egyptians who do not come to this are mindful on the night of sacrifice to keep their own lamps burning, and so they are alight not only at Saïs but throughout Egypt . A sacred tale is told showing why this night is lit up thus and honored. 2.63 When the people go to Heliopolis and Buto, they offer sacrifice only. At Papremis sacrifice is offered and rites performed just as elsewhere; but when the sun is setting, a few of the priests hover about the image, while most of them go and stand in the entrance to the temple with clubs of wood in their hands; others, more than a thousand men fulfilling vows, who also carry wooden clubs, stand in a mass opposite. ,The image of the god, in a little gilded wooden shrine, they carry away on the day before this to another sacred building. The few who are left with the image draw a four-wheeled wagon conveying the shrine and the image that is in the shrine; the others stand in the space before the doors and do not let them enter, while the vow-keepers, taking the side of the god, strike them, who defend themselves. ,A fierce fight with clubs breaks out there, and they are hit on their heads, and many, I expect, even die from their wounds; although the Egyptians said that nobody dies. ,The natives say that they made this assembly a custom from the following incident: the mother of Ares lived in this temple; Ares had been raised apart from her and came, when he grew up, wishing to visit his mother; but as her attendants kept him out and would not let him pass, never having seen him before, Ares brought men from another town, manhandled the attendants, and went in to his mother. From this, they say, this hitting for Ares became a custom in the festival. 2.64 Furthermore, it was the Egyptians who first made it a matter of religious observance not to have intercourse with women in temples or to enter a temple after such intercourse without washing. Nearly all other peoples are less careful in this matter than are the Egyptians and Greeks, and consider a man to be like any other animal; ,for beasts and birds (they say) are seen to mate both in the temples and in the sacred precincts; now were this displeasing to the god, the beasts would not do so. This is the reason given by others for practices which I, for my part, dislike; ' "2.65 but the Egyptians in this and in all other matters are exceedingly strict against desecration of their temples. ,Although Egypt has Libya on its borders, it is not a country of many animals. All of them are held sacred; some of these are part of men's households and some not; but if I were to say why they are left alone as sacred, I should end up talking of matters of divinity, which I am especially averse to treating; I have never touched upon such except where necessity has compelled me. ,But I will indicate how it is customary to deal with the animals. Men and women are appointed guardians to provide nourishment for each kind respectively; a son inherits this office from his father. ,Townsfolk in each place, when they pay their vows, pray to the god to whom the animal is dedicated, shaving all or one half or one third of their children's heads, and weighing the hair in a balance against a sum of silver; then the weight in silver of the hair is given to the female guardian of the creatures, who buys fish with it and feeds them. ,Thus, food is provided for them. Whoever kills one of these creatures intentionally is punished with death; if he kills accidentally, he pays whatever penalty the priests appoint. Whoever kills an ibis or a hawk, intentionally or not, must die for it. " "
2.78
After rich men's repasts, a man carries around an image in a coffin, painted and carved in exact imitation of a corpse two or four feet long. This he shows to each of the company, saying “While you drink and enjoy, look on this; for to this state you must come when you die.” Such is the custom at their symposia. " 2.81 They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.
2.83
As to the art of divination among them, it belongs to no man, but to some of the gods; there are in their country oracles of Heracles, Apollo, Athena, Artemis, Ares, and Zeus, and of Leto (the most honored of all) in the town of Buto . Nevertheless, they have several ways of divination, not just one.
2.86
There are men whose sole business this is and who have this special craft. ,When a dead body is brought to them, they show those who brought it wooden models of corpses, painted likenesses; the most perfect way of embalming belongs, they say, to One whose name it would be impious for me to mention in treating such a matter; the second way, which they show, is less perfect than the first, and cheaper; and the third is the least costly of all. Having shown these, they ask those who brought the body in which way they desire to have it prepared. ,Having agreed on a price, the bearers go away, and the workmen, left alone in their place, embalm the body. If they do this in the most perfect way, they first draw out part of the brain through the nostrils with an iron hook, and inject certain drugs into the rest. ,Then, making a cut near the flank with a sharp knife of Ethiopian stone, they take out all the intestines, and clean the belly, rinsing it with palm wine and bruised spices; ,they sew it up again after filling the belly with pure ground myrrh and casia and any other spices, except frankincense. After doing this, they conceal the body for seventy days, embalmed in saltpetre; no longer time is allowed for the embalming; ,and when the seventy days have passed, they wash the body and wrap the whole of it in bandages of fine linen cloth, anointed with gum, which the Egyptians mostly use instead of glue; ,then they give the dead man back to his friends. These make a hollow wooden figure like a man, in which they enclose the corpse, shut it up, and keep it safe in a coffin-chamber, placed erect against a wall.
2.123
These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world. ,The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. ,There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names, but do not record them.
2.145
Among the Greeks, Heracles, Dionysus, and Pan are held to be the youngest of the gods. But in Egypt, Pan is the most ancient of these and is one of the eight gods who are said to be the earliest of all; Heracles belongs to the second dynasty (that of the so-called twelve gods); and Dionysus to the third, which came after the twelve. ,How many years there were between Heracles and the reign of Amasis, I have already shown; Pan is said to be earlier still; the years between Dionysus and Amasis are the fewest, and they are reckoned by the Egyptians at fifteen thousand. ,The Egyptians claim to be sure of all this, since they have reckoned the years and chronicled them in writing. ,Now the Dionysus who was called the son of Semele, daughter of Cadmus, was about sixteen hundred years before my time, and Heracles son of Alcmene about nine hundred years; and Pan the son of Penelope (for according to the Greeks Penelope and Hermes were the parents of Pan) was about eight hundred years before me, and thus of a later date than the Trojan war. 2.146 With regard to these two, Pan and Dionysus, one may follow whatever story one thinks most credible; but I give my own opinion concerning them here. Had Dionysus son of Semele and Pan son of Penelope appeared in Hellas and lived there to old age, like Heracles the son of Amphitryon, it might have been said that they too (like Heracles) were but men, named after the older Pan and Dionysus, the gods of antiquity; ,but as it is, the Greek story has it that no sooner was Dionysus born than Zeus sewed him up in his thigh and carried him away to Nysa in Ethiopia beyond Egypt ; and as for Pan, the Greeks do not know what became of him after his birth. It is therefore plain to me that the Greeks learned the names of these two gods later than the names of all the others, and trace the birth of both to the time when they gained the knowledge.
2.156
Thus, then, the shrine is the most marvellous of all the things that I saw in this temple; but of things of second rank, the most wondrous is the island called Khemmis . ,This lies in a deep and wide lake near the temple at Buto, and the Egyptians say that it floats. I never saw it float, or move at all, and I thought it a marvellous tale, that an island should truly float. ,However that may be, there is a great shrine of Apollo on it, and three altars stand there; many palm trees grow on the island, and other trees too, some yielding fruit and some not. ,This is the story that the Egyptians tell to explain why the island moves: that on this island that did not move before, Leto, one of the eight gods who first came to be, who was living at Buto where this oracle of hers is, taking charge of Apollo from Isis, hid him for safety in this island which is now said to float, when Typhon came hunting through the world, keen to find the son of Osiris. ,Apollo and Artemis were (they say) children of Dionysus and Isis, and Leto was made their nurse and preserver; in Egyptian, Apollo is Horus, Demeter Isis, Artemis Bubastis. ,It was from this legend and no other that Aeschylus son of Euphorion took a notion which is in no poet before him: that Artemis was the daughter of Demeter. For this reason the island was made to float. So they say.
2.170
There is also at Saïs the burial-place of one whose name I think it impious to mention in speaking of such a matter; it is in the temple of Athena, behind and close to the length of the wall of the shrine. ,Moreover, great stone obelisks stand in the precinct; and there is a lake nearby, adorned with a stone margin and made in a complete circle; it is, as it seemed to me, the size of the lake at Delos which they call the Round Pond. ' "2.171 On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call
3.142 Now Samos was ruled by Maeandrius, son of Maeandrius, who had authority delegated by Polycrates. He wanted to be the justest of men, but that was impossible. ,For when he learned of Polycrates' death, first he set up an altar to Zeus the Liberator and marked out around it that sacred enclosure which is still to be seen in the suburb of the city; when this had been done, he called an assembly of all the citizens, and addressed them thus: ,“To me, as you know, have come Polycrates' scepter and all of his power, and it is in my power now to rule you. But I, so far as it lies in me, shall not do myself what I blame in my neighbor. I always disliked it that Polycrates or any other man should lord it over men like himself. Polycrates has fulfilled his destiny, and inviting you to share his power I proclaim equality. ,Only I claim for my own privilege that six talents of Polycrates' wealth be set apart for my use, and that I and my descendants keep the priesthood of Zeus the Liberator, whose temple I have founded, and now I give you freedom.” ,Such was Maeandrius' promise to the Samians. But one of them arose and answered: “But you are not even fit to rule us, low-born and vermin, but you had better give an account of the monies that you have handled.” " "
4.76
But as regards foreign customs, the Scythians (like others) very much shun practising those of any other country, and particularly of Hellas, as was proved in the case of Anacharsis and also of Scyles. ,For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus; ,where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. ,So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. ,Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. ,But according to what I heard from Tymnes, the deputy for Ariapithes, Anacharsis was an uncle of Idanthyrsus king of Scythia, and he was the son of Gnurus, son of Lycus, son of Spargapithes. Now if Anacharsis was truly of this family, then let him know he was slain by his own brother; for Idanthyrsus was the son of Saulius, and it was Saulius who killed Anacharsis. " 5.22 Now that these descendants of Perdiccas are Greeks, as they themselves say, I myself chance to know and will prove it in the later part of my history. Furthermore, the Hellenodicae who manage the contest at Olympia determined that it is so, ,for when Alexander chose to contend and entered the lists for that purpose, the Greeks who were to run against him wanted to bar him from the race, saying that the contest should be for Greeks and not for foreigners. Alexander, however, proving himself to be an Argive, was judged to be a Greek. He accordingly competed in the furlong race and tied step for first place. This, then, is approximately what happened.
5.55
When he was forced to leave Sparta, Aristagoras went to Athens, which had been freed from its ruling tyrants in the manner that I will show. First Hipparchus, son of Pisistratus and brother of the tyrant Hippias, had been slain by Aristogiton and Harmodius, men of Gephyraean descent. This was in fact an evil of which he had received a premonition in a dream. After this the Athenians were subject for four years to a tyranny not less but even more absolute than before. ' "
5.62
I have told both of the vision of Hipparchus' dream and of the first origin of the Gephyreans, to whom the slayers of Hipparchus belonged. Now I must go further and return to the story which I began to tell, namely how the Athenians were freed from their tyrants. ,Hippias, their tyrant, was growing ever more bitter in enmity against the Athenians because of Hipparchus' death, and the Alcmeonidae, a family of Athenian stock banished by the sons of Pisistratus, attempted with the rest of the exiled Athenians to make their way back by force and free Athens. They were not successful in their return and suffered instead a great reverse. After fortifying Lipsydrium north of Paeonia, they, in their desire to use all devices against the sons of Pisistratus, hired themselves to the Amphictyons for the building of the temple at Delphi which exists now but was not there yet then. ,Since they were wealthy and like their fathers men of reputation, they made the temple more beautiful than the model showed. In particular, whereas they had agreed to build the temple of tufa, they made its front of Parian marble. " "
5.67
In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. " "
5.71
How the Accursed at Athens had received their name, I will now relate. There was an Athenian named Cylon, who had been a winner at Olympia. This man put on the air of one who aimed at tyranny, and gathering a company of men of like age, he attempted to seize the citadel. When he could not win it, he took sanctuary by the goddess' statue. ,He and his men were then removed from their position by the presidents of the naval boards, the rulers of Athens at that time. Although they were subject to any penalty save death, they were slain, and their death was attributed to the Alcmaeonidae. All this took place before the time of Pisistratus." 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. ' "
5.91
Now the Lacedaemonians, when they regained the oracles and saw the Athenians increasing in power and in no way inclined to obey them, realized that if the Athenians remained free, they would be equal in power with themselves, but that if they were held down under tyranny, they would be weak and ready to serve a master. Perceiving all this, they sent to bring Pisistratus' son Hippias from Sigeum on the Hellespont, the Pisistratidae's place of refuge. ,When Hippias arrived, the Spartans sent for envoys from the rest of their allies and spoke to them as follows: “Sirs, our allies, we do acknowledge that we have acted wrongly, for, led astray by lying divinations, we drove from their native land men who were our close friends and promised to make Athens subject to us. Then we handed that city over to a thankless people which had no sooner lifted up its head in the freedom which we gave it, than it insolently cast out us and our king. Now it has bred such a spirit of pride and is growing so much in power, that its neighbors in Boeotia and Chalcis have really noticed it, and others too will soon recognize their error. ,Since we erred in doing what we did, we will now attempt with your aid to avenge ourselves on them. It is on this account and no other that we have sent for Hippias, whom you see, and have brought you from your cities, namely that uniting our counsels and our power, we may bring him to Athens and restore that which we took away.” " '5.92 These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: 5.93 These were the words of Socles, the envoy from Corinth, and Hippias answered, calling the same gods as Socles had invoked to witness, that the Corinthians would be the first to wish the Pisistratidae back, when the time appointed should come for them to be vexed by the Athenians. ,Hippias made this answer, inasmuch as he had more exact knowledge of the oracles than any man, but the rest of the allies, who had till now kept silence, spoke out when they heard the free speech of Socles and sided with the opinion of the Corinthians, entreating the Lacedaemonians not to harm a Greek city. ' "
6.67
So it was concerning Demaratus' loss of the kingship, and from Sparta he went into exile among the Medes because of the following reproach: after he was deposed from the kingship, he was elected to office. ,When it was the time of the 6.75 When the Lacedaemonians learned that Cleomenes was doing this, they took fright and brought him back to Sparta to rule on the same terms as before. Cleomenes had already been not entirely in his right mind, and on his return from exile a mad sickness fell upon him: any Spartan that he happened to meet he would hit in the face with his staff. ,For doing this, and because he was out of his mind, his relatives bound him in the stocks. When he was in the stocks and saw that his guard was left alone, he demanded a dagger; the guard at first refused to give it, but Cleomenes threatened what he would do to him when he was freed, until the guard, who was a helot, was frightened by the threats and gave him the dagger. ,Cleomenes took the weapon and set about slashing himself from his shins upwards; from the shin to the thigh he cut his flesh lengthways, then from the thigh to the hip and the sides, until he reached the belly, and cut it into strips; thus he died, as most of the Greeks say, because he persuaded the Pythian priestess to tell the tale of Demaratus. The Athenians alone say it was because he invaded Eleusis and laid waste the precinct of the gods. The Argives say it was because when Argives had taken refuge after the battle in their temple of Argus he brought them out and cut them down, then paid no heed to the sacred grove and set it on fire. ' "
6.105
While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " "6.106 This Philippides was in Sparta on the day after leaving the city of Athens, that time when he was sent by the generals and said that Pan had appeared to him. He came to the magistrates and said, ,“Lacedaemonians, the Athenians ask you to come to their aid and not allow the most ancient city among the Hellenes to fall into slavery at the hands of the foreigners. Even now Eretria has been enslaved, and Hellas has become weaker by an important city.” ,He told them what he had been ordered to say, and they resolved to send help to the Athenians, but they could not do this immediately, for they were unwilling to break the law. It was the ninth day of the rising month, and they said that on the ninth they could not go out to war until the moon's circle was full." "
6.127
From Italy came Smindyrides of Sybaris, son of Hippocrates, the most luxurious liver of his day (and Sybaris was then at the height of its prosperity), and Damasus of Siris, son of that Amyris who was called the Wise. ,These came from Italy; from the Ionian Gulf, Amphimnestus son of Epistrophus, an Epidamnian; he was from the Ionian Gulf. From Aetolia came Males, the brother of that Titormus who surpassed all the Greeks in strength, and fled from the sight of men to the farthest parts of the Aetolian land. ,From the Peloponnese came Leocedes, son of Phidon the tyrant of Argos, that Phidon who made weights and measures for the Peloponnesians and acted more arrogantly than any other Greek; he drove out the Elean contest-directors and held the contests at Olympia himself. This man's son now came, and Amiantus, an Arcadian from Trapezus, son of Lycurgus; and an Azenian from the town of Paeus, Laphanes, son of that Euphorion who, as the Arcadian tale relates, gave lodging to the Dioscuri, and ever since kept open house for all men; and Onomastus from Elis, son of Agaeus. ,These came from the Peloponnese itself; from Athens Megacles, son of that Alcmeon who visited Croesus, and also Hippocleides son of Tisandrus, who surpassed the Athenians in wealth and looks. From Eretria, which at that time was prosperous, came Lysanias; he was the only man from Euboea. From Thessaly came a Scopad, Diactorides of Crannon; and from the Molossians, Alcon. " 7.132 Among those who paid that tribute were the Thessalians, Dolopes, Enienes, Perrhaebians, Locrians, Magnesians, Melians, Achaeans of Phthia, Thebans, and all the Boeotians except the men of Thespiae and Plataea. ,Against all of these the Greeks who declared war with the foreigner entered into a sworn agreement, which was this: that if they should be victorious, they would dedicate to the god of Delphi the possessions of all Greeks who had of free will surrendered themselves to the Persians. Such was the agreement sworn by the Greeks.
7.228
There is an inscription written over these men, who were buried where they fell, and over those who died before the others went away, dismissed by Leonidas. It reads as follows:
8.65 Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes' army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries, ,and when Demaratus, ignorant of the rites of Eleusis, asked him what was making this sound, Dicaeus said, “Demaratus, there is no way that some great disaster will not befall the king's army. Since Attica is deserted, it is obvious that this voice is divine and comes from Eleusis to help the Athenians and their allies. ,If it descends upon the Peloponnese, the king himself and his army on the mainland will be endangered. If, however, it turns towards the ships at Salamis, the king will be in danger of losing his fleet. ,Every year the Athenians observe this festival for the Mother and the Maiden, and any Athenian or other Hellene who wishes is initiated. The voice which you hear is the ‘Iacchus’ they cry at this festival.” To this Demaratus replied, “Keep silent and tell this to no one else. ,If these words of yours are reported to the king, you will lose your head, and neither I nor any other man will be able to save you, so be silent. The gods will see to the army.” ,Thus he advised, and after the dust and the cry came a cloud, which rose aloft and floated away towards Salamis to the camp of the Hellenes. In this way they understood that Xerxes' fleet was going to be destroyed. Dicaeus son of Theocydes used to say this, appealing to Demaratus and others as witnesses. " "
9.11
So Pausanias' army had marched away from Sparta; but as soon as it was day, the envoys came before the ephors, having no knowledge of the expedition, and being minded themselves too to depart each one to his own place. When they arrived, “You Lacedaemonians,” they said, “remain where you are, observing your 9.65 At Plataea, however, the Persians, routed by the Lacedaemonians, fled in disorder to their own camp and inside the wooden walls which they had made in the territory of Thebes. ,It is indeed a marvel that although the battle was right by the grove of Demeter, there was no sign that any Persian had been killed in the precinct or entered into it; most of them fell near the temple in unconsecrated ground. I think—if it is necessary to judge the ways of the gods—that the goddess herself denied them entry, since they had burnt her temple, the shrine at Eleusis. '' None
36. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Dionysus, festivals of • Epicurus, and festivals • festivals • festivals, Attic abundance of • festivals, Epicurus on • festivals, and education • festivals, established by divination • festivals, honouring the gods • festivals, in Athens • sacrifices, and festivals

 Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 49, 61, 95, 177; Parker (2005), Polytheism and Society at Athens, 379

148e χρὴ μηχανῇ τῶν παρόντων κακῶν ἀποτροπὴν εὑρεῖν, βουλευομένοις αὐτοῖς δοκεῖν κράτιστον εἶναι πέμψαντας πρὸς Ἄμμωνα ἐκεῖνον ἐπερωτᾶν· ἔτι δὲ πρὸς τούτοις τάδε, καὶ ἀνθʼ ὅτου ποτὲ Λακεδαιμονίοις οἱ θεοὶ μᾶλλον νίκην διδόασιν ἢ σφίσιν αὐτοῖς, οἳ πλείστας, φάναι, μὲν θυσίας καὶ καλλίστας τῶν Ἑλλήνων ἄγομεν, ἀναθήμασί τε κεκοσμήκαμεν τὰ ἱερὰ αὐτῶν ὡς οὐδένες ἄλλοι, πομπάς τε πολυτελεστάτας καὶ σεμνοτάτας ἐδωρούμεθα τοῖς θεοῖς ἀνʼ ἕκαστον ἔτος, καὶ'' None148e took counsel together and decided that the best thing they could do was to send and inquire of Ammon ; and moreover, to ask also for what reason the gods granted victory to the Spartans rather than to themselves: for we —such was the message— offer up to them more and finer sacrifices than any of the Greeks, and have adorned their temples with votive emblems as no other people have done, and presented to the gods the costliest and stateliest processions year by year, and spent more money thus than'' None
37. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle, on festivals • Artemis (goddess), Laphria festival • Demetrieia (festival), Kataibates • Demetrieia (festival), Rhodes, siege of • Demetrieia (festival), removal of honours for • festival, Panathenaea • festivals, Laphria • festivals, established by divination • festivals, honouring the gods • festivals, of Magnesia • festivals, officials of • sacrifice (thysia), Laphria festival

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 136; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 17; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 56, 104, 108, 170, 177

14b ΣΩ. ἦ πολύ μοι διὰ βραχυτέρων, ὦ Εὐθύφρων, εἰ ἐβούλου, εἶπες ἂν τὸ κεφάλαιον ὧν ἠρώτων· ἀλλὰ γὰρ οὐ'14c ΕΥΘ. ἔγωγε. ΣΩ. οὐκοῦν τὸ θύειν δωρεῖσθαί ἐστι τοῖς θεοῖς, τὸ δʼ εὔχεσθαι αἰτεῖν τοὺς θεούς; ΕΥΘ. καὶ μάλα, ὦ Σώκρατες.' '' None4c Naxos, he was working there on our land. Now he got drunk, got angry with one of our house slaves, and butchered him. So my father bound him hand and foot, threw him into a ditch, and sent a man here to Athens to ask the religious adviser what he ought 14b Socrates. You might, if you wished, Euthyphro, have answered much more briefly the chief part of my question. But it is plain that you do not care to instruct me.' 14c Euthyphro. Yes. Socrates. And sacrificing is making gifts to the god ' None
38. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Epicurus, and festivals • festivals • festivals, Epicurus on • festivals, and education • festivals, honouring the gods • festivals, of Apollo (Delos)

 Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 152; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 95

472a ἀλήθειαν· ἐνίοτε γὰρ ἂν καὶ καταψευδομαρτυρηθείη τις ὑπὸ πολλῶν καὶ δοκούντων εἶναί τι. καὶ νῦν περὶ ὧν σὺ λέγεις ὀλίγου σοι πάντες συμφήσουσιν ταὐτὰ Ἀθηναῖοι καὶ οἱ ξένοι, ἐὰν βούλῃ κατʼ ἐμοῦ μάρτυρας παρασχέσθαι ὡς οὐκ ἀληθῆ λέγω· μαρτυρήσουσί σοι, ἐὰν μὲν βούλῃ, Νικίας ὁ Νικηράτου καὶ οἱ ἀδελφοὶ μετʼ αὐτοῦ, ὧν οἱ τρίποδες οἱ ἐφεξῆς ἑστῶτές εἰσιν ἐν τῷ Διονυσίῳ, ἐὰν δὲ βούλῃ, Ἀριστοκράτης'' None472a for getting at the truth; since occasionally a man may actually be crushed by the number and reputation of the false witnesses brought against him. And so now you will find almost everybody, Athenians and foreigners, in agreement with you on the points you state, if you like to bring forward witnesses against the truth of what I say: if you like, there is Nicias, son of Niceratus, with his brothers, whose tripods are standing in a row in the Dionysium; or else Aristocrates, son of Scellias, whose goodly offering again is well known at Delphi ;'' None
39. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • cultic ritual practice, feasting • feasts • festival, of Leukophryena • festivals • festivals, Thesmophoria • sanctuaries/temples, festivals and courtship

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 60; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 185

955e ἂν χρῆσθαι βούληται, χρῆται, κατʼ ἐνιαυτὸν ἕκαστον βουλευομένων, ἐάντε τοῦ τιμήματος ὅλου μέρει ἐάντε τῆς γενομένης ἐπʼ ἐνιαυτὸν ἑκάστοτε προσόδου, χωρὶς τῶν εἰς τὰ συσσίτια τελουμένων. ΑΘ.' ' None955e and may determine year by year whether it will require a proportion of the whole assessed value, or a proportion of the current yearly income, exclusive of the taxes paid for the common meals. Ath.' ' None
40. Plato, Menexenus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Dionysia festivals, Great or City D. • dramatic festivals, discursive parameters

 Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 179; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 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'' None239b 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;'' None
41. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle, on festivals • Dionysus, festivals of • Pythagoras and Pythagoreans, on athletic festivals • festivals • festivals, Pythagoras on • festivals, and Bendis • festivals, and Zeus • festivals, in Athens • festivals, of Magnesia • theoria, festival attendance

 Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 86; Ward (2021), Searching for the Divine in Plato and Aristotle: Philosophical Theoria and Traditional Practice, 54

58a ΦΑΙΔ. οὐδὲ τὰ περὶ τῆς δίκης ἄρα ἐπύθεσθε ὃν τρόπον ἐγένετο; γ ΕΧ. ναί, ταῦτα μὲν ἡμῖν ἤγγειλέ τις, καὶ ἐθαυμάζομέν γε ὅτι πάλαι γενομένης αὐτῆς πολλῷ ὕστερον φαίνεται ἀποθανών. τί οὖν ἦν τοῦτο, ὦ Φαίδων ; ΦΑΙΔ. τύχη τις αὐτῷ, ὦ Ἐχέκρατες, συνέβη: ἔτυχεν γὰρ τῇ προτεραίᾳ τῆς δίκης ἡ πρύμνα ἐστεμμένη τοῦ πλοίου ὃ εἰς Δῆλον Ἀθηναῖοι πέμπουσιν. ΕΧ. τοῦτο δὲ δὴ τί ἐστιν; ΦΑΙΔ. τοῦτ’ ἔστι τὸ πλοῖον, ὥς φασιν Ἀθηναῖοι, ἐν ᾧ Θησεύς ποτε εἰς Κρήτην τοὺς δὶς ἑπτὰ ἐκείνους ᾤχετο'' None58a Phaedo. Did you not even hear about the trial and how it was conducted? Echecrates. Yes, some one told us about that, and we wondered that although it took place a long time ago, he was put to death much later. Now why was that, Phaedo? Phaedo. It was a matter of chance, Echecrates. It happened that the stern of the ship which the Athenians send to Delos was crowned on the day before the trial. Echecrates. What ship is this? Phaedo. This is the ship, as the Athenians say, in which Theseus once went to Crete with the fourteen'' None
42. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • festivals, of Magnesia • festivals, officials of • festivals, prizes for victorious competitors • festivals, ἐπίθετοι ἑορταί

 Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 79, 270

290e ἄρχειν, ἀλλʼ ἐὰν ἄρα καὶ τύχῃ πρότερον ἐξ ἄλλου γένους βιασάμενος, ὕστερον ἀναγκαῖον εἰς τοῦτο εἰστελεῖσθαι αὐτὸν τὸ γένος· ἔτι δὲ καὶ τῶν Ἑλλήνων πολλαχοῦ ταῖς μεγίσταις ἀρχαῖς τὰ μέγιστα τῶν περὶ τὰ τοιαῦτα θύματα εὕροι τις ἂν προσταττόμενα θύειν. καὶ δὴ καὶ παρʼ ὑμῖν οὐχ ἥκιστα δῆλον ὃ λέγω· τῷ γὰρ λαχόντι βασιλεῖ φασιν τῇδε τὰ σεμνότατα καὶ μάλιστα πάτρια τῶν ἀρχαίων θυσιῶν ἀποδεδόσθαι. ΝΕ. ΣΩ. καὶ πάνυ γε.'' None290e and if he happens to have forced his way to the throne from some other class, he must enroll himself in the class of priests afterwards; and among the Greeks, too, you would find that in many states the performance of the greatest public sacrifices is a duty imposed upon the highest officials. Yes, among you Athenians this is very plain, for they say the holiest and most national of the ancient sacrifices are performed by the man whom the lot has chosen to be the King. Y. Soc. Yes, certainly.'' None
43. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Festivals • festivals, of Dionysus

 Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 180; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 29

223c καὶ καταδαρθεῖν πάνυ πολύ, ἅτε μακρῶν τῶν νυκτῶν οὐσῶν, ἐξεγρέσθαι δὲ πρὸς ἡμέραν ἤδη ἀλεκτρυόνων ᾀδόντων, ἐξεγρόμενος δὲ ἰδεῖν τοὺς μὲν ἄλλους καθεύδοντας καὶ οἰχομένους, Ἀγάθωνα δὲ καὶ Ἀριστοφάνη καὶ Σωκράτη ἔτι μόνους ἐγρηγορέναι καὶ πίνειν ἐκ φιάλης μεγάλης ἐπὶ δεξιά. τὸν οὖν Σωκράτη αὐτοῖς διαλέγεσθαι· καὶ τὰ μὲν ἄλλα ὁ'' None223c while he himself fell asleep, and slumbered a great while, for the nights were long. He awoke towards dawn, as the cocks were crowing; and immediately he saw that all the company were either sleeping or gone, except Agathon, Aristophanes, and Socrates, who alone remained awake and were drinking out of a large vessel, from left to right; and Socrates was arguing with them. As to most of the talk, Aristodemus had no recollection,'' None
44. Sophocles, Antigone, 1115-1152 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Dionysia, Great and Rural (festivals) • festival, festivity, festive

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 8, 243, 273; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112

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1115 God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign'1116 God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign 1120 in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil 1125 of the sowing of the savage dragon’s teeth! 1126 The smoky glare of torches sees you above the cliffs of the twin peaks, where the Corycian nymphs move inspired by your godhead, 1130 and Castalia’s stream sees you, too. The ivy-mantled slopes of Nysa ’s hills and the shore green with many-clustered vines send you, when accompanied by the cries of your divine words, 1135 you visit the avenues of Thebes . 1137 Thebes of all cities you hold foremost in honor, together with your lightning-struck mother. 1140 And now when the whole city is held subject to a violent plague, come, we ask, with purifying feet over steep Parnassus , 1145 or over the groaning straits! 1146 O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus, 1150 appear, my king, with your attendant Thyiads, who in night-long frenzy dance and sing you as Iacchus the Giver! ' None
45. Thucydides, The History of The Peloponnesian War, 1.113, 1.126.6, 2.38.1, 2.71.2, 3.104, 3.104.1-3.104.2, 4.92, 4.99, 6.56 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle, on festivals • Democritus, on festivals • Dionysos (Bacchus, god), Dionysia festivals • Dionysus, festivals of • Festival • Festivals, and Boiotian regional identity • Festivals, of Artemis Agrotera of Athens • Plataiai, festival of Zeus Eleutherios • Skambonidai festivals mentioned in decree of • dramatic festivals, discursive parameters • eudaimonia, and festivals • festivals • festivals, Attic abundance of • festivals, Attic confined to Athens • festivals, Attic confined to demes • festivals, Democritus on • festivals, Dionysia • festivals, Ephesia • festivals, Panathenaia • festivals, and Apollo • festivals, and Muses • festivals, and charis • festivals, and education • festivals, and eudaimonia • festivals, annual • festivals, established by divination • festivals, funding of • festivals, honouring the gods • festivals, of Magnesia • festivals, promoted by tyrants • festivals, propitiating a deity • festivals,, elite competition in • married women at festivals at Panathenaea • married women at festivals parthenoi at festivals • sacrifices, and festivals • theoria, festival attendance

 Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 194; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 180; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102, 162; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 181; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387; Mikalson (2003), Herodotus and Religion in the Persian Wars, 220; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 80, 83, 84; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 47; Parker (2005), Polytheism and Society at Athens, 74, 258, 379; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 212; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 177; Ward (2021), Searching for the Divine in Plato and Aristotle: Philosophical Theoria and Traditional Practice, 2; Wilding (2022), Reinventing the Amphiareion at Oropos, 128, 167

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1.126.6 εἰ δὲ ἐν τῇ Ἀττικῇ ἢ ἄλλοθί που ἡ μεγίστη ἑορτὴ εἴρητο, οὔτε ἐκεῖνος ἔτι κατενόησε τό τε μαντεῖον οὐκ ἐδήλου ʽἔστι γὰρ καὶ Ἀθηναίοις Διάσια ἃ καλεῖται Διὸς ἑορτὴ Μειλιχίου μεγίστη ἔξω τῆς πόλεως, ἐν ᾗ πανδημεὶ θύουσι πολλὰ οὐχ ἱερεῖα, ἀλλ’ <ἁγνὰ> θύματα ἐπιχώριἀ, δοκῶν δὲ ὀρθῶς γιγνώσκειν ἐπεχείρησε τῷ ἔργῳ.
2.38.1
‘καὶ μὴν καὶ τῶν πόνων πλείστας ἀναπαύλας τῇ γνώμῃ ἐπορισάμεθα, ἀγῶσι μέν γε καὶ θυσίαις διετησίοις νομίζοντες, ἰδίαις δὲ κατασκευαῖς εὐπρεπέσιν, ὧν καθ’ ἡμέραν ἡ τέρψις τὸ λυπηρὸν ἐκπλήσσει.
2.71.2
‘Ἀρχίδαμε καὶ Λακεδαιμόνιοι, οὐ δίκαια ποιεῖτε οὐδ’ ἄξια οὔτε ὑμῶν οὔτε πατέρων ὧν ἐστέ, ἐς γῆν τὴν Πλαταιῶν στρατεύοντες. Παυσανίας γὰρ ὁ Κλεομβρότου Λακεδαιμόνιος ἐλευθερώσας τὴν Ἑλλάδα ἀπὸ τῶν Μήδων μετὰ Ἑλλήνων τῶν ἐθελησάντων ξυνάρασθαι τὸν κίνδυνον τῆς μάχης ἣ παρ’ ἡμῖν ἐγένετο, θύσας ἐν τῇ Πλαταιῶν ἀγορᾷ ἱερὰ Διὶ ἐλευθερίῳ καὶ ξυγκαλέσας πάντας τοὺς ξυμμάχους ἀπεδίδου Πλαταιεῦσι γῆν καὶ πόλιν τὴν σφετέραν ἔχοντας αὐτονόμους οἰκεῖν, στρατεῦσαί τε μηδένα ποτὲ ἀδίκως ἐπ’ αὐτοὺς μηδ’ ἐπὶ δουλείᾳ: εἰ δὲ μή, ἀμύνειν τοὺς παρόντας ξυμμάχους κατὰ δύναμιν.

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.' ' None
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1.126.6 Whether the grand festival that was meant was in Attica or elsewhere was a question which he never thought of, and which the oracle did not offer to solve. For the Athenians also have a festival which is called the grand festival of Zeus Meilichios or Gracious, viz. the Diasia. It is celebrated outside the city, and the whole people sacrifice not real victims but a number of bloodless offerings peculiar to the country. However, fancying he had chosen the right time, he made the attempt.
2.38.1
Further, we provide plenty of means for the mind to refresh itself from business. We celebrate games and sacrifices all the year round, and the elegance of our private establishments forms a daily source of pleasure and helps to banish the spleen;
2.71.2
‘Archidamus and Lacedaemonians, in invading the Plataean territory, you do what is wrong in itself, and worthy neither of yourselves nor of the fathers who begot you. Pausanias, son of Cleombrotus, your countryman, after freeing Hellas from the Medes with the help of those Hellenes who were willing to undertake the risk of the battle fought near our city, offered sacrifice to Zeus the Liberator in the market-place of Plataea, and calling all the allies together restored to the Plataeans their city and territory, and declared it independent and inviolate against aggression or conquest. Should any such be attempted, the allies present were to help according to their power.

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. ' ' None
46. Xenophon, The Persian Expedition, 3.2.12 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Festivals, Mounichia of Athens • Festivals, of Artemis Agrotera of Athens • festival,

 Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 625; Mikalson (2003), Herodotus and Religion in the Persian Wars, 29, 30, 127

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3.2.12 καὶ εὐξάμενοι τῇ Ἀρτέμιδι ὁπόσους κατακάνοιεν τῶν πολεμίων τοσαύτας χιμαίρας καταθύσειν τῇ θεῷ, ἐπεὶ οὐκ εἶχον ἱκανὰς εὑρεῖν, ἔδοξεν αὐτοῖς κατʼ ἐνιαυτὸν πεντακοσίας θύειν, καὶ ἔτι νῦν ἀποθύουσιν.'' None
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3.2.12 And while they had vowed to Artemis that for every man they might slay of the enemy they would sacrifice a goat to the goddess, they were unable to find goats enough; According to Herodotus ( Hdt. 6.117 ) the Persian dead numbered 6,400. so they resolved to offer five hundred every year, and this sacrifice they are paying even to this day. '' None
47. Xenophon, Hellenica, 1.4.12, 2.4.20 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristophanes, Athens and festivals in • festivals • festivals and social roles • festivals, Apatouria • festivals, Panathenaia • festivals, Plynteria • sacrifice by individuals during public festivals • women, participation in festivals

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 169, 264; Meinel (2015), Pollution and Crisis in Greek Tragedy, 176; Parker (2005), Polytheism and Society at Athens, 163, 373

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1.4.12 And when he found that the temper of the Athenians was kindly, that they had chosen him general, and that his friends were urging him by personal messages to return, he sailed in to Piraeus, arriving on the day when the city was celebrating the Plynteria When the clothing of the ancient wooden statue of Athena Polias was removed and washed ( πλύνειν ). and the statue of Athena was veiled from sight,—a circumstance which some people imagined was of ill omen, both for him and for the state; for on that day no Athenian would venture to engage in any serious business.
2.4.20
And Cleocritus, the herald of the initiated, i.e. in the Eleusinian mysteries. a man with a very fine voice, obtained silence and said: Fellow citizens, why do you drive us out of the city? why do you wish to kill us? For we never did you any harm, but we have shared with you in the most solemn rites and sacrifices and the most splendid festivals, we have been companions in the dance and schoolmates and comrades in arms, and we have braved many dangers with you both by land and by sea in defense of the 404 B.C. common safety and freedom of us both.'' None
48. Xenophon, On Household Management, 2.5 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Dionysus, festivals of • festivals, Roman • festivals, for Antiochus III • sacrifices, and festivals

 Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 260; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 61

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2.5 How can that be? exclaimed Critobulus. Because, in the first place, explained Socrates , I notice that you are bound to offer many large sacrifices; else, I fancy, you would get into trouble with gods and men alike. Secondly, it is your duty to entertain many strangers, on a generous scale too. Thirdly, you have to give dinners and play the benefactor to the citizens, or you lose your following.'' None
49. Xenophon, Symposium, 8.40 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Panathenaic festival • festival, festivity, festive

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 113; Edmunds (2021), Greek Myth, 83

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8.40 You may regard it as certain, therefore, that our city would be quick to entrust itself to your hands, if you so desire. For you possess the highest qualifications for such a trust: you are of aristocratic birth, of Erechtheus’ line, Callias’s family belonged to the priestly clan of the Ceryces, who traced their lineage back to Ceryx, son of Hermes and Aglaurus. The latter, however, was not a descendant of Erechtheus, but one of his nurses. a priest serving the gods who under the leadership of Iacchus took the field against the barbarian; Herodotus (VIII, 65) and Plutarch ( Life of Themistocles, XV) report the tradition that while the Greek fleet was at anchor near Salamis just before the critical sea-fight, great elation was caused at sight of a big cloud of dust (or, in the later version, a brilliant light) off toward Eleusis , and a wonderful sound as of the Eleusinian festival with its cries to Iacchus, followed by a cloud that drifted directly toward the fleet. and in our day you outshine your predecessors in the splendour of your priestly office in the festival; In addition to being one of the priestly Ceryces, Callias was an hereditary torch-bearer in the Eleusinian festival. and you possess a person more goodly to the eye than any other in the city and one at the same time able to withstand effort and hardship.'' None
50. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Theopompus, and festivals • festivals, Theopompus on • proper respect for gods, through festivals • sacrifice by individuals during public festivals

 Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 154; Parker (2005), Polytheism and Society at Athens, 163

51. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristophanes festivals in • cavalry at festivals • festival • festival, Dionysia

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 134; Parker (2005), Polytheism and Society at Athens, 262, 317

52. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Dionysus, festivals • choruses, festivals • competitions, festival • festivals, Greek • festivals, and liturgies • festivals, contests/competitions • festivals, in the archaic period • festivals, promoted by tyrants • festivals, ἐπίθετοι ἑορταί

 Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 230, 241; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 80, 82; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 78, 79

53. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Adonia (festival) • Anthesteria (festival) • Aristophanes festivals in • Athenians, at the festivals • Brauronia (festival) • Cronia (festival) • Diasia (festival) • Dionysia, Great and Rural (festivals) • Dipolieia (festival) • Panathenaea (festival) • Theseia (festival) • Thesmophoria (festival) • audience, at the festivals • burial, state festival • dramatic festivals, Great Dionysia • dramatic festivals, Lenaea • dramatic festivals, performances of old plays • festival • festival, festivity, festive • festivals, Anthesteria • festivals, Panathenaea • festivals, of Dionysus • foreigners, at the festivals • judges, of the Dionysian festival • tetralogy, in the Dionysian festival

 Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 26; Bernabe et al. (2013), Redefining Dionysos, 108, 273, 375; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 145; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 310; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 181, 182, 650; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 22; Parker (2005), Polytheism and Society at Athens, 293, 316

54. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Adonia (festival) • Anthesteria (festival) • Aristophanes, festivals • Athenians, at the festivals • Brauronia (festival) • Cronia (festival) • Diasia (festival) • Dionysia, Great and Rural (festivals) • Dionysus, festivals • Dipolieia (festival) • Panathenaea (festival) • Theseia (festival) • Thesmophoria (festival) • audience, at the festivals • choruses, festivals • festival • festivals, Greek • festivals, Panathenaea • festivals, of Dionysus • foreigners, at the festivals • married women at festivals at Panathenaea • married women at festivals parthenoi at festivals • tetralogy, in the Dionysian festival

 Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 242; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 181, 182; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 22; Parker (2005), Polytheism and Society at Athens, 258

55. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Adonia (festival) • Anthesteria (festival) • Brauronia (festival) • Cronia (festival) • Diasia (festival) • Dionysia, Great and Rural (festivals) • Dipolieia (festival) • Panathenaea (festival) • Theseia (festival) • Thesmophoria (festival) • festival • married women at festivals at Panathenaea • married women at festivals parthenoi at festivals

 Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 22; Parker (2005), Polytheism and Society at Athens, 258

56. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Ares Gynaecothoenas (festival) • Dionysos (Bacchus, god), Dionysia festivals • festivals, Adonia • festivals, Ares Gynaecothoenas • festivals, Dionysia • festivals, Panathenaia • festivals, Thesmophoria • women festivals of • women, basket bearers at festivals (kanephorai) • women, participation in festivals • wool, worked for Athena by parthenoi festivals of

 Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 16; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 252; Parker (2005), Polytheism and Society at Athens, 283, 286

57. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • festivals, Antheia • festivals, ἐπίθετοι ἑορταί

 Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 16, 17; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 78

58. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Adonia (festival) • Anthesteria (festival) • Aristophanes festivals in • Aristophanes, Athens and festivals in • Aristotle, on festivals • Brauronia (festival) • Cronia (festival) • Diasia (festival) • Diisoteria (festival) • Dionysia, Great and Rural (festivals) • Dipolieia (festival) • Epicurus, and festivals • Panathenaea (festival) • Theseia (festival) • Thesmophoria (festival) • cultic ritual practice, feasting • eudaimonia, and festivals • festival • festival, festivity, festive • festivals • festivals, Antheia • festivals, Artemis Brauronia • festivals, Epicurus on • festivals, Panathenaia • festivals, and Bendis • festivals, and eudaimonia • festivals, established by divination • festivals, honouring the gods • festivals, in Athens • festivals, propitiating a deity • propitiousness of gods, through festivals • sacrifice by individuals during public festivals • women, basket bearers at festivals (kanephorai)

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 381; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 33, 167; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 22, 123, 125; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 16; Meinel (2015), Pollution and Crisis in Greek Tragedy, 175, 176; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 85; Parker (2005), Polytheism and Society at Athens, 42, 148

59. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Adonia (festival) • Anthesteria (festival) • Brauronia (festival) • Cronia (festival) • Diasia (festival) • Dionysia, Great and Rural (festivals) • Dipolieia (festival) • Panathenaea (festival) • Theseia (festival) • Thesmophoria (festival) • festival • festivals • gene, role in festivals Pythaides • women festivals of • women private festivals of • wool, worked for Athena by parthenoi festivals of • wool, worked for Athena by parthenoi private festivals of

 Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 22; Parker (2005), Polytheism and Society at Athens, 87, 284; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 165; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 186

60. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Diasia (festival) • Dipolieia (festival) • festival • festival, festivity, festive

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 379; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 123

61. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Lenaia comic festival • afterlife lots, bliss and festivities • festival • festival, Dionysia • festival, festivity, festive • festivals • festivals, Eleusinia • festivals, Thesmophoria • trieteric festivals

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 134; Bernabe et al. (2013), Redefining Dionysos, 111, 112, 372; Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 133, 140, 141, 237; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 242, 560; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 187

62. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Dionysia, Great and Rural (festivals) • festival, festivity, festive

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 47, 273, 381; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 112

63. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • competitions, festival • festivals, contests/competitions • judges, of the Dionysian festival

 Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 230; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 653

64. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aristophanes festivals in • Mounichia (festival) • festival, festivity, festive • festivals, Artemis Brauronia

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 273; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 188, 189; Parker (2005), Polytheism and Society at Athens, 242, 293

65. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Thorikos, calendar festivals in • burial, Tetrapolis festival • festivals • festivals, Apatouria • festivals, Attic common to Athens and demes • festivals, Attic confined to demes • festivals, Thesmophoria • theoria to festivals • women festivals of • wool, worked for Athena by parthenoi festivals of

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 242, 531; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1153; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 267, 268, 269; Parker (2005), Polytheism and Society at Athens, 44, 75, 274, 276

66. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • afterlife lots, bliss and festivities • feasts, postmortem

 Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 140; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 128, 157

67. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Festival, paraphernalia • festival, of Adonis

 Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 37; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 227

68. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle, on festivals • Dionysos (Bacchus, god), Dionysia festivals • burial, Tetrapolis festival • festival, • festival, festivity, festive • festivals • festivals, Antheia • festivals, Apatouria • festivals, Asklepeia • festivals, Dionysia • festivals, Lenaia • festivals, Panathenaia • festivals, Thargelia • festivals, administration of • festivals, civic • festivals, prizes for victorious competitors • festivals, promoted by tyrants • festivals, ἐπίθετοι ἑορταί • married women at festivals at Panathenaea • married women at festivals parthenoi at festivals • theoria, festival attendance

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 103, 113; Bowie (2021), Essays on Ancient Greek Literature and Culture, 624; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 267, 530; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102, 162; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1151; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 691; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 22; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 36, 79, 90, 270; Parker (2005), Polytheism and Society at Athens, 258; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 145; Ward (2021), Searching for the Divine in Plato and Aristotle: Philosophical Theoria and Traditional Practice, 3

69. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Dionysus, festivals of • festivals, and Apollo • festivals, and charis • festivals, established by divination • festivals, funding of • festivals, of Magnesia • festivals, officials of • festivals, prizes for victorious competitors • festivals, ἐπίθετοι ἑορταί

 Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 104, 107, 246; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 39, 80

70. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Ares Gynaecothoenas (festival) • festivals, Ares Gynaecothoenas • festivals, Attic activities at • women festivals of • wool, worked for Athena by parthenoi festivals of

 Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 16; Parker (2005), Polytheism and Society at Athens, 182, 283

71. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • insomnia, and festivities

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 26; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 26

72. Anon., Jubilees, 1.1, 1.14, 2.21, 6.17-6.38, 15.33-15.34, 22.6-22.9, 22.16, 22.20 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Festival of Unleavened Bread • Festival, • Festivals • Friday (fast/festival day) • Jewish people, the, festivals • Monday (fast/festival day) • Religious Ceremonies (Processions, Festivals, Rituals) • Weber, Max, Weeks, Festival of • Wednesday (fast/festival day) • feasting • festivals • festivals and fasts • festivals, Jewish

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 35, 39; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 173, 177; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 302; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 152; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 62; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 71; Gera (2014), Judith, 266, 370; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 101, 102, 103, 104; Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 167; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 266

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1.1 THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as He said unto him, "Go up to the top of the Mount."r) And it came to pass in the first year of the A.M. (A.M. = Anno Mundi) exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying:

1.14
and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set My name upon it, and that it should dwell (there).
2.21
And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh.
6.17
And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, 6.18 and the man who eateth the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land. 6.19 And do thou command the children of Israel to eat no blood, so that their names and their seed may be before the Lord our God continually. 6.20 And for this law there is no limit of days, for it is for ever. They shall observe it throughout their generations, so that they may continue supplicating on your behalf with blood before the altar; 6.21 every day and at the time of morning and evening they shall seek forgiveness on your behalf perpetually before the Lord that they may keep it and not be rooted out. 6.22 And He gave to Noah and his sons a sign that there should not again be a flood on the earth. 6.23 He set His bow in the cloud for a sign of the eternal covet that there should not again be a flood on the earth to destroy it all the days of the earth. 6.24 For this reason it is ordained and written on the heavenly tables, that they should celebrate the feast of weeks in this month once a year, to renew the covet every year. 6.25 And this whole festival was celebrated in heaven from the day of creation till the days of Noah-twenty-six jubilees and five weeks of years:...' "6.26 and Noah and his sons observed it for seven jubilees and one week of years, till the day of Noah's death, and from the day of Noah's death his sons did away with (it) until the days of Abraham, and they ate blood." '6.27 But Abraham observed it, and Isaac and Jacob and his children observed it up to thy days, 6.28 and in thy days the children of Israel forgot it until ye celebrated it anew on this mountain. 6.29 And do thou command the children of Israel to observe this festival in all their generations for a commandment unto them: 6.30 one day in the year in this month they shall celebrate the festival. 6.31 For it is the feast of weeks and the feast of first-fruits: 6.32 this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.33 For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year, 6.34 and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35 And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36 These are written and ordained as a testimony for ever. 6.37 And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38 And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth.
15.33
For Ishmael and his sons and his brothers and Esau, the Lord did not cause to approach Him, and he chose them not because they are the children of Abraham, because He knew them, but He chose Israel to be His people. 15.34 And He sanctified it, and gathered it from amongst all the children of men ;
22.6
and Rebecca made new cakes from the new grain, and gave them to Jacob, her son, to take them to Abraham, his father, from the first-fruits of the land, that he might eat and bless the Creator of all things before he died. 22.7 And Isaac, too, sent by the hand of Jacob to Abraham a best thank-offering, that he might eat and drink. 22.8 And he ate and drank, and blessed the Most High God, Who hath created heaven and earth, Who hath made all the fat things of the earth, And given them to the children of men That they might eat and drink and bless their Creator. 22.9 "And now I give thanks unto Thee, my God, because Thou hast caused me to see this day:
22.16
May nations serve thee, And all the nations bow themselves before thy seed.
22.20
And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth,rAnd may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages,'' None
73. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Festival • festivals • festivals, Carmentalia

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 142; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 120

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2.62 Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. '' None
74. Hebrew Bible, Daniel, 1.5-1.13 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Incubation (ancient Near Eastern), during festivals • feasting • festivals

 Found in books: Gera (2014), Judith, 267, 370; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 53

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1.5 וַיְמַן לָהֶם הַמֶּלֶךְ דְּבַר־יוֹם בְּיוֹמוֹ מִפַּת־בַּג הַמֶּלֶךְ וּמִיֵּין מִשְׁתָּיו וּלְגַדְּלָם שָׁנִים שָׁלוֹשׁ וּמִקְצָתָם יַעַמְדוּ לִפְנֵי הַמֶּלֶךְ׃ 1.6 וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.7 וַיָּשֶׂם לָהֶם שַׂר הַסָּרִיסִים שֵׁמוֹת וַיָּשֶׂם לְדָנִיֵּאל בֵּלְטְשַׁאצַּר וְלַחֲנַנְיָה שַׁדְרַךְ וּלְמִישָׁאֵל מֵישַׁךְ וְלַעֲזַרְיָה עֲבֵד נְגוֹ׃ 1.8 וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 1.9 וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃' '1.11 וַיֹּאמֶר דָּנִיֵּאל אֶל־הַמֶּלְצַר אֲשֶׁר מִנָּה שַׂר הַסָּרִיסִים עַל־דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.12 נַס־נָא אֶת־עֲבָדֶיךָ יָמִים עֲשָׂרָה וְיִתְּנוּ־לָנוּ מִן־הַזֵּרֹעִים וְנֹאכְלָה וּמַיִם וְנִשְׁתֶּה׃ 1.13 וְיֵרָאוּ לְפָנֶיךָ מַרְאֵינוּ וּמַרְאֵה הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ וְכַאֲשֶׁר תִּרְאֵה עֲשֵׂה עִם־עֲבָדֶיךָ׃'' None
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1.5 And the king appointed for them a daily portion of the king’s food, and of the wine which he drank, and that they should be nourished three years; that at the end thereof they might stand before the king. 1.6 Now among these were, of the children of Judah, Daniel, Haiah, Mishael, and Azariah. 1.7 And the chief of the officers gave names unto them: unto Daniel he gave the name of Belteshazzar; and to Haiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego. 1.8 But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself. 1.9 And God granted Daniel mercy and compassion in the sight of the chief of the officers. 1.10 And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’ 1.11 Then said Daniel to the steward, whom the chief of the officers had appointed over Daniel, Haiah, Mishael, and Azariah: 1.12 ’Try thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 1.13 Then let our counteces be looked upon before thee, and the countece of the youths that eat of the king’s food; and as thou seest, deal with thy servants.’'' None
75. Septuagint, 3 Maccabees, 2.3-2.4, 6.3, 6.30, 6.32 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Athenaeus, on festivals, hymns • Christian meals, festival for Augustus’ birthday • Feast of Tabernacles (Sukkoth) • Jewish people, the, festivals • Libanius, ekphrasis of a festival • Tertullian, festival for Augustus’ birthday • choruses, and Jewish festivals • ekphrasis, of a festival • feasting • festival • festival, festivity, festive • festivals, Jewish • festivals, Roman • festivals, for Augustus • hippodrome, and the feast for the Jews • hymns, festivals

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 456, 460; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 262, 289; Gera (2014), Judith, 55, 231; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 311

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2.3 For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance.
2.3
In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians." 2.4 You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood.
6.3
look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land.
6.3
Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction.

6.32
They ceased their chanting of dirges and took up the song of their fathers, praising God, their Savior and worker of wonders. Putting an end to all mourning and wailing, they formed choruses as a sign of peaceful joy.' ' None
76. Septuagint, 2 Maccabees, 1.1-1.9, 1.18, 1.27, 1.29, 2.9, 2.16, 2.18, 6.7, 6.19-6.20, 7.1, 7.33, 10.1-10.8 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Festivals • Hannukah (Festival of Lights) • Hanukkah, Holiday of, Festival of Lights • Impression of Dionysiac Festival • Jewish people, the, festivals • Suetonius, Sukkoth, Feast of • feast, • feasting • festival • festivals, Jewish • prayer, Festival

 Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 6, 223, 226, 227, 228, 229, 230, 232; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 295; Gera (2014), Judith, 370; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 164, 165, 166; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 241, 242, 243, 255; Robbins et al. (2017), The Art of Visual Exegesis, 155; Schwartz (2008), 2 Maccabees, 143, 150, 378

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1.1 The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.'" "1.2 May God do good to you, and may he remember his covet with Abraham and Isaac and Jacob, his faithful servants.'" '1.3 May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit."' "1.4 May he open your heart to his law and his commandments, and may he bring peace.'" "1.5 May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.'" '1.6 We are now praying for you here."' "1.7 In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom'" "1.8 and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.'" "1.9 And now see that you keep the feast of booths in the month of Chislev, in the one hundred and eighty-eighth year.'" "

1.18
Since on the twenty-fifth day of Chislev we shall celebrate the purification of the temple, we thought it necessary to notify you, in order that you also may celebrate the feast of booths and the feast of the fire given when Nehemiah, who built the temple and the altar, offered sacrifices.'" "
1.27
Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.'" "
1.29
Plant thy people in thy holy place, as Moses said.'" 2.9 It was also made clear that being possessed of wisdom Solomon offered sacrifice for the dedication and completion of the temple."' "
2.16
Since, therefore, we are about to celebrate the purification, we write to you. Will you therefore please keep the days?'" "
2.18
as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.'" "
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.'" "
6.19
But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,'" "6.20 as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.'" "
7.1
It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.'" "
7.33
And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.'" "
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."'" None
77. Septuagint, Ecclesiasticus (Siracides), 24.8, 47.10, 50.16 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Annunciation (feast) • Feast of Taberoacles • Festivals • festivals, and Tamid Service

 Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 5, 170; Levison (2009), Filled with the Spirit, 399; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 20; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 525

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24.8 "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance.
50.16
Then the sons of Aaron shouted,they sounded the trumpets of hammered work,they made a great noise to be heard for remembrance before the Most High.' ' None
78. Septuagint, Judith, 2.1, 4.3, 15.12 (2nd cent. BCE - 0th cent. CE)
 Tagged with subjects: • Festivals • Impression of Dionysiac Festival • feasting

 Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 156, 157; Gera (2014), Judith, 29, 231, 469; Schwartz (2008), 2 Maccabees, 378

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2.1 In the eighteenth year, on the twenty-second day of the first month, there was talk in the palace of Nebuchadnezzar king of the Assyrians about carrying out his revenge on the whole region, just as he said.
4.3
For they had only recently returned from the captivity, and all the people of Judea were newly gathered together, and the sacred vessels and the altar and the temple had been consecrated after their profanation.
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; '' None
79. Septuagint, Wisdom of Solomon, 3.1-3.6, 4.11-4.12 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • feast • feast, days • feast, of Peter and Paul • feast, of Saint Symeon the Stylite • feast, of the Ascension • feast, of the Holy Cross • feast, of the Theophany • feast, of the Transfiguration

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 459, 460; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 124

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3.1 But the souls of the righteous are in the hand of God,and no torment will ever touch them.
3.1
Why sleepest thou, O my soul, And blessest not the Lord? 3.2 In the eyes of the foolish they seemed to have died,and their departure was thought to be an affliction, 3.2 Sing a new song, Unto God who is worthy to be praised. Sing and be wakeful against His awaking, For good is a psalm (sung) to God from a glad heart. 3.3 The righteous remember the Lord at all times, With thanksgiving and declaration of the righteousness of the Lord’s judgement 3.3 and their going from us to be their destruction;but they are at peace." 3.4 For though in the sight of men they were punished,their hope is full of immortality. 3.4 The righteous despiseth not the chastening of the Lord; His will is always before the Lord. 3.5 Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; 3.5 The righteous stumbleth and holdeth the Lord righteous: He falleth and looketh out for what God will do to him; 3.6 He seeketh out whence his deliverance will come. 3.6 like gold in the furnace he tried them,and like a sacrificial burnt offering he accepted them.
4.11
And their eyes (are fixed) upon any man’s house that is (still) secure, That they may, like (the) Serpent, destroy the wisdom of… with words of transgressors,
4.11
He was caught up lest evil change his understanding or guile deceive his soul." 4.12 His words are deceitful that (he) may accomplish (his) wicked desire. 4.12 For the fascination of wickedness obscures what is good,and roving desire perverts the innocent mind.'' None
80. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • feast days • festival, annual/multiannual, names • festivals • festivals, Feriae stultorum, Festival of Fools

 Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 34, 148; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 25, 53, 54, 72, 113

81. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Friday (fast/festival day) • Monday (fast/festival day) • Wednesday (fast/festival day) • festivals, timing of

 Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 18; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 527

82. Diodorus Siculus, Historical Library, 2.13.4, 16.55.1, 17.16.3 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Alexander III (‘the Great’) of Macedon, and theatre festivals • Babylonian festival • Olympia (festival, at Macedon) • Zeus and the Muses, festival of • festival • festivals with tragic performances (other than Dionysia), Olympia, at Dion • festivals, Zeus Hypsistos • symposia/feasting

 Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 160; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 32; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 361; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 152; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 26

2.13 1. \xa0After Semiramis had made an end of her building operations she set forth in the direction of Media with a great force. And when she had arrived at the mountain known as Bagistanus, she encamped near it and laid out a park, which had a circumference of twelve stades and, being situated in the plain, contained a great spring by means of which her plantings could be irrigated.,2. \xa0The Bagistanus mountain is sacred to Zeus and on the side facing the park has sheer cliffs which rise to a height of seventeen stades. The lowest part of these she smoothed off and engraved thereon a likeness of herself with a\xa0hundred spearmen at her side. And she also put this inscription on the cliff in Syrian letters: "Semiramis, with the pack-saddles of the beasts of burden in her army, built up a mound from the plain and thereby climbed this precipice, even to this very ridge.",3. \xa0Setting forth from that place and arriving at the city of Chauon in Media, she noticed on a certain high plateau a rock both of striking height and mass. Accordingly, she laid out there another park of great size, putting the rock in the middle of it, and on the rock she erected, to satisfy her taste for luxury, some very costly buildings from which she used to look down both upon her plantings in the park and on the whole army encamped on the plain.,4. \xa0In this place she passed a long time and enjoyed to the full every device that contributed to luxury; she was unwilling, however, to contract a lawful marriage, being afraid that she might be deprived of her supreme position, but choosing out the most handsome of the soldiers she consorted with them and then made away with all who had lain with her.,5. \xa0After this she advanced in the direction of Ecbatana and arrived at the mountain called Zarcaeus; and since this extended many stades and was full of cliffs and chasms it rendered the journey round a long one. And so she became ambitious both to leave an immortal monument of herself and at the same time to shorten her way; consequently she cut through the cliffs, filled up the low places, and thus at great expense built a short road, which to this day is called the road of Semiramis.,6. \xa0Upon arriving at Ecbatana, a city which lies in the plain, she built in it an expensive palace and in every other way gave rather exceptional attention to the region. For since the city had no water supply and there was no spring in its vicinity, she made the whole of it well watered by bringing to it with much hardship and expense an abundance of the purest water.,7. \xa0For at a distance from Ecbatana of about twelve stades is a mountain, which is called Orontes and is unusual for its ruggedness and enormous height, since the ascent, straight to its summit, is twenty-five stades. And since a great lake, which emptied into a river, lay on the other side, she made a cutting through the base of this mountain.,8. \xa0The tunnel was fifteen feet wide and forty feet high; and through it she brought in the river which flowed from the lake, and filled the city with water. Now this is what she did in Media.16.55.1 \xa0After the capture of Olynthus, he celebrated the Olympian festival to the gods in commemoration of his victory, and offered magnificent sacrifices; and he organized a great festive assembly at which he held splendid competitions and thereafter invited many of the visiting strangers to his banquets.
17.16.3
\xa0He 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 Archelaüs, one of his predecessors, had instituted. ' None
83. Ovid, Fasti, 1.7, 1.9, 1.129, 1.289, 1.437-1.440, 1.527-1.528, 1.530, 1.535-1.536, 1.581, 1.629-1.630, 1.637, 1.640-1.644, 2.335, 2.535-2.541, 2.557-2.568, 2.617-2.638, 2.669, 2.671-2.672, 2.679-2.684, 3.143, 3.291-3.292, 4.95, 4.139-4.150, 4.923-4.930, 4.949, 5.183, 5.195-5.196, 5.226, 5.231, 5.279-5.294, 5.307, 5.318-5.331, 5.343-5.344, 5.346-5.360, 5.377-5.378, 5.573-5.576, 6.249, 6.251-6.256, 6.319-6.345, 6.613-6.614 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Anna Perenna (festival of) • Festivals • Festus, Fides, temple of • Religious Ceremonies (Processions, Festivals, Rituals) • Veneralia, Festival of • feast days • festival, annual/multiannual, names • festivals • festivals (Roman) • festivals, Caristia • festivals, Carmentalia • festivals, Feralia • festivals, Floralia • festivals, Lupercalia • festivals, Parentalia • festivals, Robigalia • festivals, Salian festival • festivals, Terminalia • festivals, Vestalia • festivals, imperial • festivals, ludi saeculares • festivals, ludi victoriae Caesaris • festivals, of Ara Pacis Augustae ('4 July) • festivals, of Augustus’ appointment as Pontifex maximus • festivals, of Concordia on the Capitoline • festivals, of Concordia on the Forum • ludi (public festivals) • non-elites, in fors fortuna festival • private festival • religions, Roman, festivals

 Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 299, 304, 305, 319; Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 163; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 12; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 126; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 1, 18, 19, 34, 38, 41, 42, 52, 62, 75, 78, 81, 93, 107, 120, 133, 156, 192, 194, 197, 207, 208, 210, 211, 212, 213, 214, 217, 218, 223, 224, 225; Jenkyns (2013), God, Space, and City in the Roman Imagination, 197, 212; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 33, 34, 55; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 19, 20, 72, 74, 75, 98, 104; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 4, 123

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1.437 at deus obscena nimium quoque parte paratus 1.438 omnibus ad lunae lumina risus erat. 1.439 morte dedit poenas auctor clamoris, et haec est 1.440 Hellespontiaco victima grata deo.
1.527
iam pius Aeneas sacra et, sacra altera, patrem 1.528 adferet: Iliacos accipe, Vesta, deos!
1.530
et fient ipso sacra colente deo,
1.535
utque ego perpetuis olim sacrabor in aris, 1.536 sic Augusta novum Iulia numen erit.’
1.581
constituitque sibi, quae Maxima dicitur, aram,
1.629
scortea non illi fas est inferre sacello, 1.630 ne violent puros exanimata focos.
1.640
nunc te sacratae constituere manus. 1.641 Furius antiquam populi superator Etrusci 1.642 voverat et voti solverat ille fidem, 1.643 causa, quod a patribus sumptis secesserat armis 1.644 volgus, et ipsa suas Roma timebat opes.
2.335
intrat, et huc illuc temerarius errat adulter
2.535
parva petunt manes, pietas pro divite grata est 2.536 munere: non avidos Styx habet ima deos, 2.537 tegula porrectis satis est velata coronis 2.538 et sparsae fruges parcaque mica salis 2.539 inque mero mollita Ceres violaeque solutae: 2.540 haec habeat media testa relicta via. 2.541 nec maiora veto, sed et his placabilis umbra est
2.557
dum tamen haec fiunt, viduae cessate puellae: 2.558 expectet puros pinea taeda dies, 2.559 nec tibi, quae cupidae matura videbere matri, 2.560 comat virgineas hasta recurva comas. 2.561 conde tuas, Hymenaee, faces et ab ignibus atris 2.562 aufer! habent alias maesta sepulchra faces. 2.563 di quoque templorum foribus celentur opertis, 2.564 ture vacent arae stentque sine igne foci. 2.565 nunc animae tenues et corpora functa sepulcris 2.566 errant, nunc posito pascitur umbra cibo. 2.567 nec tamen haec ultra, quam tot de mense supersint 2.568 Luciferi, quot habent carmina nostra pedes,
2.617
Proxima cognati dixere Caristia cari, 2.618 et venit ad socios turba propinqua deos. 2.619 scilicet a tumulis et, qui periere, propinquis 2.620 protinus ad vivos ora referre iuvat 2.621 postque tot amissos, quicquid de sanguine restat, 2.622 aspicere et generis dinumerare gradus, 2.623 innocui veniant: procul hinc, procul impius esto 2.624 frater et in partus mater acerba suos, 2.625 cui pater est vivax, qui matris digerit annos, 2.626 quae premit invisam socrus iniqua nurum. 2.627 Tantalidae fratres absint et Iasonis uxor 2.628 et quae ruricolis semina tosta dedit, 2.629 et soror et Procne Tereusque duabus iniquus 2.630 et quicumque suas per scelus auget opes. 2.631 dis generis date tura boni (Concordia fertur 2.632 illa praecipue mitis adesse die) 2.633 et libate dapes, ut, grati pignus honoris, 2.634 nutriat incinctos missa patella Lares. 2.635 iamque ubi suadebit placidos nox humida somnos, 2.636 larga precaturi sumite vina manu, 2.637 et bene vos, bene te, patriae pater, optime Caesar! 2.638 dicite suffuso per sacra verba mero. 23. F TER — NP
2.671
nunc quoque, se supra ne quid nisi sidera cernat, 2.672 exiguum templi tecta foramen habent.
2.679
est via, quae populum Laurentes ducit in agros, 2.680 quondam Dardanio regna petita duci: 2.681 illa lanigeri pecoris tibi, Termine, fibris 2.682 sacra videt fieri sextus ab urbe lapis, 2.683 gentibus est aliis tellus data limite certo: 2.684 Romanae spatium est urbis et orbis idem. 24. G REGIF — N
3.291
sed poterunt ritum Picus Faunusque piandi 3.292 tradere, Romani numen utrumque soli.
4.139
vos quoque sub viridi myrto iubet ipsa lavari: 4.140 causaque, cur iubeat (discite!), certa subest 4.141 litore siccabat rorantes nuda capillos: 4.142 viderunt satyri, turba proterva, deam. 4.143 sensit et opposita texit sua corpora myrto: 4.144 tuta fuit facto vosque referre iubet. 4.145 discite nunc, quare Fortunae tura Virili 4.146 detis eo, calida qui locus umet aqua. 4.147 accipit ille locus posito velamine cunctas 4.148 et vitium nudi corporis omne videt; 4.149 ut tegat hoc celetque viros, Fortuna Virilis 4.150 praestat et hoc parvo ture rogata facit,
4.923
nec teneras segetes, sed durum amplectere ferrum, 4.924 quodque potest alios perdere, perde prior. 4.925 utilius gladios et tela nocentia carpes: 4.926 nil opus est illis, otia mundus agit. 4.927 sarcula nunc durusque bidens et vomer aduncus, 4.928 ruris opes, niteant; inquinet arma situs, 4.929 conatusque aliquis vagina ducere ferrum 4.930 adstrictum longa sentiat esse mora.
4.949
aufer Vesta diem! cognati Vesta recepta est
5.195
‘Chloris eram, quae Flora vocor: corrupta Latino 5.196 nominis est nostri littera Graeca sono.
5.226
infelix, quod non alter et alter eras.
5.279
‘cetera luxuriae nondum instrumenta vigebant, 5.280 aut pecus aut latam dives habebat humum; 5.281 hinc etiam locuples, hinc ipsa pecunia dicta est. 5.282 sed iam de vetito quisque parabat opes: 5.283 venerat in morem populi depascere saltus, 5.284 idque diu licuit, poenaque nulla fuit. 5.285 vindice servabat nullo sua publica volgus; 5.286 iamque in privato pascere inertis erat. 5.287 plebis ad aediles perducta licentia talis 5.288 Publicios: animus defuit ante viris. 5.289 rem populus recipit, multam subiere nocentes: 5.290 vindicibus laudi publica cura fuit. 5.291 multa data est ex parte mihi, magnoque favore 5.292 victores ludos instituere novos. 5.293 parte locant clivum, qui tunc erat ardua rupes: 5.294 utile nunc iter est, Publiciumque vocant.’
5.307
respice Tantaliden: eadem dea vela tenebat;
5.318
filaque punicei languida facta croci, 5.319 saepe mihi Zephyrus ‘dotes corrumpere noli 5.320 ipsa tuas’ dixit: dos mihi vilis erat. 5.321 florebant oleae; venti nocuere protervi: 5.322 florebant segetes; grandine laesa seges: 5.323 in spe vitis erat; caelum nigrescit ab Austris, 5.324 et subita frondes decutiuntur aqua. 5.325 nec volui fieri nec sum crudelis in ira, 5.326 cura repellendi sed mihi nulla fuit. 5.327 convenere patres et, si bene floreat annus, 5.328 numinibus nostris annua festa vovent. annuimus 5.329 voto. consul cum consule ludos 5.330 Postumio Laenas persoluere mihi.’ 5.331 quaerere conabar, quare lascivia maior
5.343
donec eras mixtus nullis, Acheloe, racemis, 5.344 gratia sumendae non erat ulla rosae.
5.346
ex Ariadneo sidere nosse potes, 5.347 scaena levis decet hanc: non est, mihi credite, non est 5.348 illa coturnatas inter habenda deas. 5.349 turba quidem cur hos celebret meretricia ludos, 5.350 non ex difficili causa petita subest. 5.351 non est de tetricis, non est de magna professis, 5.352 volt sua plebeio sacra patere choro, 5.353 et monet aetatis specie, dum floreat, uti; 5.354 contemni spinam, cum cecidere rosae. 5.355 cur tamen, ut dantur vestes Cerialibus albae, 5.356 sic haec est cultu versicolore decens? 5.357 an quia maturis albescit messis aristis, 5.358 et color et species floribus omnis inest? 5.359 annuit, et motis flores cecidere capillis, 5.360 accidere in mensas ut rosa missa solet,
5.377
floreat ut toto carmen Nasonis in aevo, 5.378 sparge, precor, donis pectora nostra tuis. 3. CC lvd — in — cm
5.573
‘si mihi bellandi pater est Vestaeque sacerdos 5.574 auctor, et ulcisci numen utrumque paro: 5.575 Mars, ades et satia scelerato sanguine ferrum, 5.576 stetque favor causa pro meliore tuus.
6.249
Vesta, fave! tibi nunc operata resolvimus ora,
6.251
in prece totus eram: caelestia numina sensi, 6.252 laetaque purpurea luce refulsit humus, 6.253 non equidem vidi (valeant mendacia vatum) 6.254 te, dea, nec fueras aspicienda viro; 6.255 sed quae nescieram, quorumque errore tenebar, 6.256 cognita sunt nullo praecipiente mihi.
6.319
praeteream referamne tuum, rubicunde Priape, 6.320 dedecus? est multi fabula parva loci. 6.321 turrigera frontem Cybele redimita corona 6.322 convocat aeternos ad sua festa deos. 6.323 convocat et satyros et, rustica numina, nymphas; 6.324 Silenus, quamvis nemo vocarat, adest. 6.325 nec licet et longum est epulas narrare deorum: 6.326 in multo nox est pervigilata mero. 6.327 hi temere errabant in opacae vallibus Idae, 6.328 pars iacet et molli gramine membra levat, 6.329 hi ludunt, hos somnus habet, pars brachia nectit 6.330 et viridem celeri ter pede pulsat humum. 6.331 Vesta iacet placidamque capit secura quietem, 6.332 sicut erat, positum caespite fulta caput, 6.333 at ruber hortorum custos nymphasque deasque 6.334 captat et errantes fertque refertque pedes. 6.335 aspicit et Vestam: dubium, nymphamne putant 6.336 an scient Vestam, scisse sed ipse negat. 6.337 spem capit obscenam furtimque accedere temptat 6.338 et fert suspensos corde micante gradus. 6.339 forte senex, quo vectus erat, Silenus asellum 6.340 liquerat ad ripas lene sotis aquae. 6.341 ibat, ut inciperet, longi deus Hellesponti, 6.342 intempestivo cum rudit ille sono. 6.343 territa voce gravi surgit dea; convolat omnis 6.344 turba, per infestas effugit ille manus.
6.613
signum erat in solio residens sub imagine Tulli; 6.614 dicitur hoc oculis opposuisse manum,' ' None
sup>
1.437 But the over-expectant god with his rigid member, 1.438 Was laughed at by them all, in the moonlight. 1.439 The creator of that ruckus paid with his life, 1.440 And he’s the sacrifice dear to the Hellespontine god.
1.527
Sacred father here: Vesta, receive the gods of Troy! 1.528 In time the same hand will guard the world and you,
1.530
The safety of the country will lie with Augustus’ house:
1.535
So Livia shall be a new divinity, Julia Augusta.’ 1.536 When she had brought her tale to our own times,
1.581
Where that part of the city takes its name from an ox.
1.629
Lest the pure hearths are defiled by sacrifice. 1.630 If you love ancient ritual, listen to the prayers,
1.640
Camillus, conqueror of the Etruscan people, 1.641 Vowed your ancient temple and kept his vow. 1.642 His reason was that the commoners had armed themselves, 1.643 Seceding from the nobles, and Rome feared their power. 1.644 This latest reason was a better one: revered Leader, Germany
2.335
Entering, as a reckless lover, he roamed around,
2.535
Their shades ask little, piety they prefer to costly 2.536 offerings: no greedy deities haunt the Stygian depths. 2.537 A tile wreathed round with garlands offered is enough, 2.538 A scattering of meal, and a few grains of salt, 2.539 And bread soaked in wine, and loose violets: 2.540 Set them on a brick left in the middle of the path. 2.541 Not that I veto larger gifts, but these please the shades:
2.557
But while these rites are enacted, girls, don’t marry: 2.558 Let the marriage torches wait for purer days. 2.559 And virgin, who to your mother seem ripe for love, 2.560 Don’t let the curved spear comb your tresses. 2.561 Hymen, hide your torches, and carry them far 2.562 From these dark fires! The gloomy tomb owns other torches. 2.563 And hide the gods, closing those revealing temple doors, 2.564 Let the altars be free of incense, the hearths without fire. 2.565 Now ghostly spirits and the entombed dead wander, 2.566 Now the shadow feeds on the nourishment that’s offered. 2.567 But it only lasts till there are no more days in the month 2.568 Than the feet (eleven) that my metres possess.
2.617
The next day has its name, Caristia, from our dear (cari) kin, 2.618 When a throng of relations gathers to the family gods. 2.619 It’s surely pleasant to turn our faces to the living, 2.620 Once away from our relatives who have perished, 2.621 And after so many lost, to see those of our blood 2.622 Who remain, and count the degrees of kinship. 2.623 Let the innocent come: let the impious brother be far, 2.624 Far from here, and the mother harsh to her children, 2.625 He whose father’s too long-lived, who weighs his mother’s years, 2.626 The cruel mother-in-law who crushes the daughter-in-law she hates. 2.627 Be absent Tantalides, Atreus, Thyestes: and Medea, Jason’s wife: 2.628 Ino who gave parched seeds to the farmers: 2.629 And Procne, her sister, Philomela, and Tereus cruel to both, 2.630 And whoever has gathered wealth by wickedness. 2.631 Virtuous ones, burn incense to the gods of the family, 2.632 (Gentle Concord is said to be there on this day above all) 2.633 And offer food, so the robed Lares may feed from the dish 2.634 Granted to them as a mark of esteem, that pleases them. 2.635 Then when moist night invites us to calm slumber, 2.636 Fill the wine-cup full, for the prayer, and say: 2.637 ‘Health, health to you, worthy Caesar, Father of the Country!’ 2.638 And let there be pleasant speech at the pouring of wine.
2.671
Even now there’s a small hole in the temple roof, 2.672 So he can see nothing above him but stars.
2.679
There’s a track that takes people to the Laurentine fields, 2.680 The kingdom once sought by Aeneas, the Trojan leader: 2.681 The sixth milestone from the City, there, bears witne 2.682 To the sacrifice of a sheep’s entrails to you, Terminus. 2.683 The lands of other races have fixed boundaries: 2.684 The extent of the City of Rome and the world is one.
3.291
Can teach you the rites of expiation. But they won’t 3.292 Teach them unless compelled: so catch and bind them.’
4.139
She commands you too to bathe, under the green myrtle, 4.140 And there’s a particular reason for her command (learn, now!). 4.141 Naked, on the shore, she was drying her dripping hair: 4.142 The Satyrs, that wanton crowd, spied the goddess. 4.143 She sensed it, and hid her body with a screen of myrtle: 4.144 Doing so, she was safe: she commands that you do so too. 4.145 Learn now why you offer incense to Fortuna Virilis, 4.146 In that place that steams with heated water. 4.147 All women remove their clothes on entering, 4.148 And every blemish on their bodies is seen: 4.149 Virile Fortune undertakes to hide those from the men, 4.150 And she does this at the behest of a little incense.
4.923
Destroy whatever can destroy others first. 4.924 Better to gnaw at swords and harmful spears: 4.925 They’re not needed: the world’s at peace. 4.926 Let the rural wealth gleam now, rakes, sturdy hoes, 4.927 And curved ploughshare: let rust stain weapons: 4.928 And whoever tries to draw his sword from its sheath, 4.929 Let him feel it wedded there by long disuse. 4.930 Don’t you hurt the corn, and may the farmer’
4.949
At her kinsman’s threshold: so the Senators justly decreed.
5.195
So I spoke. So the goddess responded to my question, 5.196 (While she spoke, her lips breathed out vernal roses):
5.226
And a lament remains written on its petals.
5.279
‘Goddess’, I replied: ‘What’s the origin of the games?’ 5.280 I’d barely ended when she answered me: 5.281 ‘Rich men owned cattle or tracts of land, 5.282 Other means of wealth were then unknown, 5.283 So the words ‘rich’ (locuples) from ‘landed’ (locus plenus), 5.284 And ‘money’ (pecunia) from ‘a flock’ (pecus), but already 5.285 Some had unlawful wealth: by custom, for ages, 5.286 Public lands were grazed, without penalty. 5.287 Folk had no one to defend the common rights: 5.288 Till at last it was foolish to use private grazing. 5.289 This licence was pointed out to the Publicii, 5.290 The plebeian aediles: earlier, men lacked confidence. 5.291 The case was tried before the people: the guilty fined: 5.292 And the champions praised for their public spirit. 5.293 A large part of the fine fell to me: and the victor 5.294 Instituted new games to loud applause. Part was allocated
5.307
Remember Meleager, burnt up by distant flames:
5.318
The countryside, cared nothing for fruitful gardens: 5.319 The lilies drooped: you could see the violets fade, 5.320 And the petals of the purple crocus languished. 5.321 often Zephyr said: ‘Don’t destroy your dowry.’ 5.322 But my dowry was worth nothing to me. 5.323 The olives were in blossom: wanton winds hurt them: 5.324 The wheat was ripening: hail blasted the crops: 5.325 The vines were promising: skies darkened from the south, 5.326 And the leaves were brought down by sudden rain. 5.327 I didn’t wish it so: I’m not cruel in my anger, 5.328 But I neglected to drive away these ills. 5.329 The Senate convened, and voted my godhead 5.330 An annual festival, if the year proved fruitful. 5.331 I accepted their vow. The consuls Laena
5.343
Nothing serious for those with garlanded brow, 5.344 No running water’s drunk, when crowned with flowers:
5.346
No one as yet cared to pluck the rose. 5.347 Bacchus loves flowers: you can see he delight 5.348 In a crown, from Ariadne’s chaplet of stars. 5.349 The comic stage suits her: she’s never: believe me, 5.350 Never been counted among the tragic goddesses. 5.351 The reason the crowd of whores celebrate these game 5.352 Is not a difficult one for us to discover. 5.353 The goddess isn’t gloomy, she’s not high-flown, 5.354 She wants her rites to be open to the common man, 5.355 And warns us to use life’s beauty while it’s in bloom: 5.356 The thorn is spurned when the rose has fallen. 5.357 Why is it, when white robes are handed out for Ceres, 5.358 Flora’s neatly dressed in a host of colours? 5.359 Is it because the harvest’s ripe when the ears whiten, 5.360 But flowers are of every colour and splendour?
5.377
All was ended: and she vanished into thin air: yet 5.378 Her fragrance lingered: you’d have known it was a goddess.
5.573
Loyal troops standing here, conspirators over there, 5.574 He stretched his hand out, and spoke these words: 5.575 ‘If the death of my ‘father’ Julius, priest of Vesta, 5.576 Gives due cause for this war, if I avenge for both,
6.249
Vesta, favour me! I’ll open my lips now in your service,
6.251
I was rapt in prayer: I felt the heavenly deity, 6.252 And the happy earth shone with radiant light. 6.253 Not that I saw you, goddess (away with poets’ lies!) 6.254 Nor were you to be looked on by any man: 6.255 But I knew what I’d not known, and the error 6.256 I’d held to were corrected without instruction.
6.319
Red-faced Priapus shall I tell of your shame or pass by? 6.320 It’s a brief tale but it’s a merry one. 6.321 Cybele, whose head is crowned with towers, 6.322 Called the eternal gods to her feast. 6.323 She invited the satyrs too, and those rural divinities, 6.324 The nymphs, and Silenus came, though no one asked him. 6.325 It’s forbidden, and would take too long, to describe the banquet 6.326 of the gods: the whole night was spent drinking deep. 6.327 Some wandered aimlessly in Ida’s shadowy vales, 6.328 Some lay, and stretched their limbs, on the soft grass. 6.329 Some played, some slept, others linked arm 6.330 And beat swift feet threefold on the grassy earth. 6.331 Vesta lay carelessly, enjoying a peaceful rest, 6.332 Her head reclining, resting on the turf. 6.333 But the red-faced keeper of gardens chased the nymph 6.334 And goddesses, and his roving feet turned to and fro. 6.335 He saw Vesta too: it’s doubtful whether he thought her 6.336 A nymph, or knew her as Vesta: he himself denied he knew. 6.337 He had wanton hopes, and tried to approach her in secret, 6.338 And walked on tiptoe, with a pounding heart. 6.339 Old Silenus had chanced to leave the mule 6.340 He rode by the banks of a flowing stream. 6.341 The god of the long Hellespont was about to start, 6.342 When the mule let out an untimely bray. 6.343 Frightened by the raucous noise, the goddess leapt up: 6.344 The whole troop gathered, and Priapus fled through their hands.
6.613
Yet she still dared to visit her father’s temple, 6.614 His monument: what I tell is strange but true.' ' None
84. Philo of Alexandria, On The Special Laws, 1.190-1.193, 2.42, 2.148 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Feast of every day, • Meals, festive • Passover (pesah)̣, eating/feast of • feast • festivals • festivals, Greek, in Philo • meat-eating / feast / meal, sacrifice and/as

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 212; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 178; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 97, 98, 100; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 115; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 121, 183

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1.190 The sacrifices which are whole burnt offerings and are joint offerings on behalf of the nation or--to speak more accurately--on behalf of the entire race of humanity have been addressed to the best of my ability. However, a he-goat accompanies the whole burnt offerings on each day of the feast. He is called "concerning sins" and is sacrificed for the forgiveness of sins. His meat is Distributed{25}{although S. Daniel included a negative in her edition (PAPM 24 1.191 What is the reason for this? Is it because a feast is a time of good cheer, and undeceiving and true good cheer is good sense firmly established in the soul, and this unwavering good sense is impossible to receive without a cure from sins and cutting off of the passions? For it would be out of place if each of the animals of the whole burnt offerings is sacrificed only when it is found undamaged and unhurt, but the mind of the sacrificer has not been purified in every way and cleansed by making use of washings and lustrations which the right reason of nature pours into God-loving souls through healthy and uncorrupt ears. 1.192 In addition the following ought to be said. These festal and holiday rests have in the past often opened up countless avenues to sins. For unmixed beverage and luxurious diets with excessive drinking arouse the insatiable desires of the stomach and also kindle the desires of the parts beneath the stomach. As these desires both flow and stream out in every way, they produce a surge of unspeakable evils using the fearless stimulant of the feast as a refuge to avoid suffering anything. 1.193 Knowing these things, he did not allow them to celebrate a feast in the same way as other peoples, but at the very time of good cheer he first commanded that they purify themselves by bridling the impulses of pleasure. Then he summoned them into the temple for participation in hymns and prayers and sacrifices so that both from the place and from the things seen and said through the most powerful of senses, sight and hearing, they might come to love self-control and piety. Last of all, he reminded them not to sin through the sacrifice for sin. For the one who is asking for anmesty for the sins he has committed is not so dominated by evil that at the very time he is asking for release from old wrongs he should begin other new ones.XXXVI. ' "
2.42
The law sets down every day as a festival, adapting itself to an irreproachable life, as if men continually obeyed nature and her injunctions. And if wickedness did not prosper, subduing by their predomit influence all those reasonings about what things might be expedient, which they have driven out of the soul of each individual, but if all the powers of the virtues remained in all respects unsubdued, then the whole time from a man's birth to his death would be one uninterrupted festival, and all houses and every city would pass their time in continual fearlessness and peace, being full of every imaginable blessing, enjoying perfect tranquillity. " 2.148 And each house is at that time invested with the character and dignity of a temple, the victim being sacrificed so as to make a suitable feast for the man who has provided it and of those who are collected to share in the feast, being all duly purified with holy ablutions. And those who are to share in the feast come together not as they do to other entertainments, to gratify their bellies with wine and meat, but to fulfil their hereditary custom with prayer and songs of praise. '' None
85. Philo of Alexandria, On The Contemplative Life, 35-37, 48, 75, 80, 84 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Dionysus, festivals • Jewish feasting and feasting literature See under (see also under Christianity, early), responses to the Greco-Roman symposium • Jewish people, the, festivals • Mareotic Feast of Fifty • Meals, festive • Therapeutae,festival of seven sevens (Feast of Fifty) • festivals • festivals, Jewish • festivals, Lagynophoria • symposia/feasting

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 47, 212; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 297; Gera (2014), Judith, 265; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 391, 394; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 59; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 135, 136

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35 and some men, in whom there is implanted a more fervent desire of knowledge, can endure to cherish a recollection of their food for three days without even tasting it, and some men are so delighted, and enjoy themselves so exceedingly when regaled by wisdom which supplies them with her doctrines in all possible wealth and abundance, that they can even hold out twice as great a length of time, and will scarcely at the end of six days taste even necessary food, being accustomed, as they say that grasshoppers are, to feed on air, their song, as I imagine, making their scarcity tolerable to them. '36 And they, looking upon the seventh day as one of perfect holiness and a most complete festival, have thought it worthy of a most especial honour, and on it, after taking due care of their soul, they tend their bodies also, giving them, just as they do to their cattle, a complete rest from their continual labours; 37 and they eat nothing of a costly character, but plain bread and a seasoning of salt, which the more luxurious of them to further season with hyssop; and their drink is water from the spring; for they oppose those feelings which nature has made mistresses of the human race, namely, hunger and thirst, giving them nothing to flatter or humour them, but only such useful things as it is not possible to exist without. On this account they eat only so far as not to be hungry, and they drink just enough to escape from thirst, avoiding all satiety, as an enemy of and a plotter against both soul and body.
48
And perhaps some people may be inclined to approve of the arrangement of such entertainments which at present prevails everywhere, from an admiration of, and a desire of imitating, the luxury and extravagance of the Italians which both Greeks and barbarians emulate, making all their preparations with a view to show rather than to real enjoyment,
75
These, then, are the first circumstances of the feast; but after the guests have sat down to the table in the order which I have been describing, and when those who minister to them are all standing around in order, ready to wait upon them, and when there is nothing to drink, some one will say ... but even more so than before, so that no one ventures to mutter, or even to breathe at all hard, and then some one looks out some passage in the sacred scriptures, or explains some difficulty which is proposed by some one else, without any thoughts of display on his own part, for he is not aiming at reputation for cleverness and eloquence, but is only desirous to see some points more accurately, and is content when he has thus seen them himself not to bear ill will to others, who, even if they did not perceive the truth with equal acuteness, have at all events an equal desire of learning.
80
and then some one rising up sings a hymn which has been made in honour of God, either such as he has composed himself, or some ancient one of some old poet, for they have left behind them many poems and songs in trimetre iambics, and in psalms of thanksgiving and in hymns, and songs at the time of libation, and at the altar, and in regular order, and in choruses, admirably measured out in various and well diversified strophes. And after him then others also arise in their ranks, in becoming order, while every one else listens in decent silence, except when it is proper for them to take up the burden of the song, and to join in at the end; for then they all, both men and women, join in the hymn.
84
Then they sing hymns which have been composed in honour of God in many metres and tunes, at one time all singing together, and at another moving their hands and dancing in corresponding harmony, and uttering in an inspired manner songs of thanksgiving, and at another time regular odes, and performing all necessary strophes and antistrophes. ' None
86. Philo of Alexandria, On The Life of Moses, 2.41-2.42 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Festivals/Feasts • Jewish people, the, festivals • Philo Judaeus, on festivals • beaches, as site of Jewish festivals • festivals, Jewish • translation, of LXX, in history, commemorative festival of

 Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 300; Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 135; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 324, 451

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2.41 On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. ' "2.42 And after the prayers and the giving of thanks some of them pitched their tents on the shore, and some of them lay down without any tents in the open air on the sand of the shore, and feasted with their relations and friends, thinking the shore at that time a more beautiful abode than the furniture of the king's palace. "' None
87. None, None, nan (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Judaea, and theatres/festivals • Kaisareia (festival) • Sebasta (festival) at Naples • feast days • festivals, ludi saeculares

 Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 125; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 186; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 126

88. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Dionysia festivals, Great or City D. • festivals • religions, Roman, festivals

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 84; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 121

89. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Festus, Fides, temple of • Ludi Romani (festival) • festivals • festivals, of Concordia on the Capitoline

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 89; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 36; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 154; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 98; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 7

90. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Arbor intrat (festival) • festivals • religions, Roman, festivals

 Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 167, 285; Jenkyns (2013), God, Space, and City in the Roman Imagination, 248

91. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Eisiteria (festival) • Leucophryeneia (festival) • festival • trieteric festivals

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 242; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 185

92. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Festivals and rites • Festivals and rites, Parilia • festivals • festivals, Floralia • religions, Roman, festivals

 Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 213; Jenkyns (2013), God, Space, and City in the Roman Imagination, 84; Welch (2015), Tarpeia: Workings of a Roman Myth. 120, 182, 198, 199

93. Anon., Didache, 8.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Christianity, early, feasting practices • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • Friday (fast/festival day) • Monday (fast/festival day) • Sunday (festival day) • Wednesday (fast/festival day) • meal, festive

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123, 126, 128; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 266, 293, 522, 523

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8.1 But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray. 9 Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6 12 But let every one that comes in the name of the Lord be received, and afterward you shall prove and know him; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you, except for two or three days, if need be. But if he wills to abide with you, being an artisan, let him work and eat; 2 Thessalonians 3:10 but if he has no trade, according to your understanding see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger. Watch that you keep aloof from such. '' None
94. Apollodorus, Bibliotheca, 3.4.3, 3.5.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Thyia, feast • festival, festivity, festive • festivals, Lenaia • trieteric festivals

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 8, 15, 242; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 278

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3.4.3 Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας.
3.5.3
βουλόμενος δὲ ἀπὸ τῆς Ἰκαρίας εἰς Νάξον διακομισθῆναι, Τυρρηνῶν λῃστρικὴν ἐμισθώσατο τριήρη. οἱ δὲ αὐτὸν ἐνθέμενοι Νάξον μὲν παρέπλεον, ἠπείγοντο δὲ εἰς τὴν Ἀσίαν ἀπεμπολήσοντες. ὁ δὲ τὸν μὲν ἱστὸν 4 -- καὶ τὰς κώπας ἐποίησεν ὄφεις, τὸ δὲ σκάφος ἔπλησε κισσοῦ καὶ βοῆς αὐλῶν· οἱ δὲ ἐμμανεῖς γενόμενοι κατὰ τῆς θαλάττης ἔφυγον καὶ ἐγένοντο δελφῖνες. ὣς δὲ 1 -- αὐτὸν θεὸν ἄνθρωποι ἐτίμων, ὁ δὲ ἀναγαγὼν ἐξ Ἅιδου τὴν μητέρα, καὶ προσαγορεύσας Θυώνην, μετʼ αὐτῆς εἰς οὐρανὸν ἀνῆλθεν.'' None
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3.4.3 But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades.
3.5.3
And wishing to be ferried across from Icaria to Naxos he hired a pirate ship of Tyrrhenians. But when they had put him on board, they sailed past Naxos and made for Asia, intending to sell him. Howbeit, he turned the mast and oars into snakes, and filled the vessel with ivy and the sound of flutes. And the pirates went mad, and leaped into the sea, and were turned into dolphins. Thus men perceived that he was a god and honored him; and having brought up his mother from Hades and named her Thyone, he ascended up with her to heaven.'' None
95. Dio Chrysostom, Orations, 2.2 (1st cent. CE - missingth cent. CE)
 Tagged with subjects: • Alexander III (‘the Great’) of Macedon, and theatre festivals • Olympia (festival, at Macedon) • Zeus and the Muses, festival of • festivals with tragic performances (other than Dionysia), Olympia, at Dion

 Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 32; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 152

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2.2 \xa0It 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, <'' None
96. Josephus Flavius, Jewish Antiquities, 3.224, 3.226, 18.8, 20.162, 20.197 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Festus • Festus, Porcius • feast, • festivals, and Tamid Service • meat-eating / feast / meal, sacrifice and/as

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 121, 124; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 188; Robbins et al. (2017), The Art of Visual Exegesis, 155; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 546, 573; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 31

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3.224 Νυνὶ δ' ὀλίγων τινῶν ἐπιμνησθήσομαι τῶν ἐφ' ἁγνείαις καὶ ἱερουργίαις κειμένων: καὶ γὰρ τὸν λόγον μοι περὶ τῶν θυσιῶν ἐνεστάναι συμβέβηκε. δύο μὲν γάρ εἰσιν ἱερουργίαι, τούτων δ' ἡ μὲν ὑπὸ τῶν ἰδιωτῶν ἑτέρα δ' ὑπὸ τοῦ δήμου συντελούμεναι κατὰ δύο γίνονται τρόπους:" 3.226 ἀνὴρ ἰδιώτης ὁλοκαυτῶν θύει μὲν βοῦν καὶ ἀρνίον καὶ ἔριφον: ταῦτα μὲν ἐπέτεια, τοὺς δὲ βοῦς ἐφεῖται θύειν καὶ προήκοντας: ἄρρενα δὲ ὁλοκαυτεῖται τὰ πάντα. σφαγέντων δὲ τούτων τὸν κύκλον τῷ αἵματι δεύουσι τοῦ βωμοῦ οἱ ἱερεῖς,' "
18.8
ἐξ ὧν στάσεις τε ἐφύησαν δι' αὐτὰς καὶ φόνος πολιτικός, ὁ μὲν ἐμφυλίοις σφαγαῖς μανίᾳ τῶν ἀνθρώπων εἴς τε ἀλλήλους καὶ αὑτοὺς χρωμένων ἐπιθυμίᾳ τοῦ μὴ λείπεσθαι τῶν ἀντικαθεστηκότων, ὁ δὲ τῶν πολεμίων, λιμός τε εἰς ὑστάτην ἀνακείμενος ἀναισχυντίαν, καὶ πόλεων ἁλώσεις καὶ κατασκαφαί, μέχρι δὴ καὶ τὸ ἱερὸν τοῦ θεοῦ ἐνείματο πυρὶ τῶν πολεμίων ἥδε ἡ στάσις." 18.8 κώλυμα τοῦ μὴ μειζόνως κολάζειν τὸ μετὰ ἔρωτος αὐτῷ ἡμαρτῆσθαι τὰ ἡμαρτημένα ἡγησάμενος. καὶ τὰ μὲν περὶ τὸ ἱερὸν τῆς ̓́Ισιδος τοῖς ἱερεῦσιν ὑβρισμένα τοιαῦτα ἦν. ἐπάνειμι δὲ ἐπὶ τὴν ἀφήγησιν τῶν ἐν ̔Ρώμῃ ̓Ιουδαίοις κατὰ τοῦτον τὸν χρόνον συντυχόντων, ὥς μοι καὶ προαπεσήμηνεν ὁ λόγος.
20.197
Πέμπει δὲ Καῖσαρ ̓Αλβῖνον εἰς τὴν ̓Ιουδαίαν ἔπαρχον Φήστου τὴν τελευτὴν πυθόμενος. ὁ δὲ βασιλεὺς ἀφείλετο μὲν τὸν ̓Ιώσηπον τὴν ἱερωσύνην, τῷ δὲ ̓Ανάνου παιδὶ καὶ αὐτῷ ̓Ανάνῳ λεγομένῳ τὴν διαδοχὴν τῆς ἀρχῆς ἔδωκεν.' " None
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3.224 1. I will now, however, make mention of a few of our laws which belong to purifications, and the like sacred offices, since I am accidentally come to this matter of sacrifices. These sacrifices were of two sorts; of those sorts one was offered for private persons, and the other for the people in general; and they are done in two different ways.
3.226
Suppose a private man offer a burnt-offering, he must slay either a bull, a lamb, or a kid of the goats, and the two latter of the first year, though of bulls he is permitted to sacrifice those of a greater age; but all burnt-offerings are to be of males. When they are slain, the priests sprinkle the blood round about the altar;
18.8
whence arose seditions, and from them murders of men, which sometimes fell on those of their own people, (by the madness of these men towards one another, while their desire was that none of the adverse party might be left,) and sometimes on their enemies; a famine also coming upon us, reduced us to the last degree of despair, as did also the taking and demolishing of cities; nay, the sedition at last increased so high, that the very temple of God was burnt down by their enemies’ fire.
18.8
while he only banished Mundus, but did no more to him, because he supposed that what crime he had committed was done out of the passion of love. And these were the circumstances which concerned the temple of Isis, and the injuries occasioned by her priests. I now return to the relation of what happened about this time to the Jews at Rome, as I formerly told you I would.
20.197
1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Aus, who was also himself called Aus.' ' None
97. Josephus Flavius, Jewish War, 2.254-2.257, 2.260, 2.263, 2.365 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Festus • Festus, Porcius • saeculum festival • taxes, Roman, reduction at festivals

 Found in books: Crabb (2020), Luke/Acts and the End of History, 102; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 123; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 392; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 573

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2.254 Καθαρθείσης δὲ τῆς χώρας ἕτερον εἶδος λῃστῶν ἐν ̔Ιεροσολύμοις ἐπεφύετο, οἱ καλούμενοι σικάριοι, μεθ' ἡμέραν καὶ ἐν μέσῃ τῇ πόλει φονεύοντες ἀνθρώπους," '2.255 μάλιστα δὲ ἐν ταῖς ἑορταῖς μισγόμενοι τῷ πλήθει καὶ ταῖς ἐσθῆσιν ὑποκρύπτοντες μικρὰ ξιφίδια, τούτοις ἔνυττον τοὺς διαφόρους, ἔπειτα πεσόντων μέρος ἐγίνοντο τῶν ἐπαγανακτούντων οἱ πεφονευκότες, διὸ καὶ παντάπασιν ὑπὸ ἀξιοπιστίας ἦσαν ἀνεύρετοι.' "2.256 πρῶτος μὲν οὖν ὑπ' αὐτῶν ̓Ιωνάθης ὁ ἀρχιερεὺς ἀποσφάττεται, μετὰ δ' αὐτὸν καθ' ἡμέραν ἀνῃροῦντο πολλοί: καὶ τῶν