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41 results for "immortal"

1. Homer, Odyssey, 11.48 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 275

2. Pindar, Olympian Odes, 1.90-1.91, 1.93 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 171, 298

3. Pindar, Isthmian Odes, 4.62 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 298

4. Euripides, Hippolytus, 1437-1439 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 331

5. Herodotus, Histories, 1.65, 1.168, 2.44, 4.35, 5.114, 6.38, 7.117 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 85, 127, 171, 208, 293, 298, 331

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: , quote type="oracle" l met="dact" You have come to my rich temple, Lycurgus, /l l A man dear to Zeus and to all who have Olympian homes. /l l I am in doubt whether to pronounce you man or god, /l l But I think rather you are a god, Lycurgus. /l /quote ,Some say that the Pythia also declared to him the constitution that now exists at Sparta , but the Lacedaemonians themselves say that Lycurgus brought it from Crete when he was guardian of his nephew Leobetes, the Spartan king. ,Once he became guardian, he changed all the laws and took care that no one transgressed the new ones. Lycurgus afterwards established their affairs of war: the sworn divisions, the bands of thirty, the common meals; also the ephors and the council of elders. 1.168. Thus, then, it went with the Ionian Phocaea. The Teians did the same things as the Phocaeans: when Harpagus had taken their walled city by building an earthwork, they all embarked aboard ship and sailed away for Thrace . There they founded a city, Abdera , which before this had been founded by Timesius of Clazomenae ; yet he got no profit of it, but was driven out by the Thracians. This Timesius is now honored as a hero by the Teians of Abdera . 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. 4.35. In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. 5.114. As for Onesilus, the Amathusians cut off his head and brought it to Amathus, where they hung it above their gates, because he had besieged their city. When this head became hollow, a swarm of bees entered it and filled it with their honeycomb. ,In consequence of this the Amathusians, who had inquired concerning the matter, received an oracle which stated that they should take the head down and bury it, and offer yearly sacrifice to Onesilus as to a hero. If they did this, things would go better for them. 6.38. So he escaped by the intervention of Croesus, but he later died childless and left his rule and possessions to Stesagoras, the son of his half-brother Cimon. Since his death, the people of the Chersonese offer sacrifices to him as their founder in the customary manner, instituting a contest of horse races and gymnastics. No one from Lampsacus is allowed to compete. ,But in the war against the Lampsacenes Stesagoras too met his end and died childless; he was struck on the head with an axe in the town-hall by a man who pretended to be a deserter but in truth was an enemy and a man of violence. 7.117. While Xerxes was at Acanthus, it happened that Artachaees, overseer of the digging of the canal, died of an illness. He was high in Xerxes' favor, an Achaemenid by lineage, and the tallest man in Persia, lacking four finger-breadths of five royal cubits in stature, and his voice was the loudest on earth. For this reason Xerxes mourned him greatly and gave him a funeral and burial of great pomp, and the whole army poured libations on his tomb. ,The Acanthians hold Artachaees a hero, and sacrifice to him, calling upon his name. This they do at the command of an oracle.

6. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 332, 334

7. Thucydides, The History of The Peloponnesian War, 2.35, 3.58, 5.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204, 208

8. Xenophon, Hellenica, 7.3.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 208

9. Xenophon, Constitution of The Spartans, 15-17, 19, 18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 208

10. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204

11. Aristophanes, Birds, 1490-1492, 866-887, 1493 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 333

1493. πάντα τἀπιδέξια.

12. Euripides, Fragments, 1437-1439 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 331

13. Lysias, Funeral Oration, 80 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204

14. Hyperides, Epitaphius, 21 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204, 208

15. Aristotle, Athenian Constitution, 58.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 85

16. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 331, 332

17. Aristotle, On The Universe, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334

18. Diodorus Siculus, Historical Library, 1.2.4, 4.1.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334

1.2.4. Now it is an excellent thing, methinks, as all men of understanding must agree, to receive in exchange for mortal labours an immortal fame. In the case of Heracles, for instance, it is generally agreed that during the whole time which he spent among men he submitted to great and continuous labours and perils willingly, in order that he might confer benefits upon the race of men and thereby gain immortality; and likewise in the case of other great and good men, some have attained to heroic honours and others to honours equal to the divine, and all have been thought to be worthy of great praise, since history immortalizes their achievements. 4.1.4. We, however, holding the opposite opinion to theirs, have shouldered the labour which such a record involves and have expended all the care within our power upon the ancient legends. For very great and most numerous deeds have been performed by the heroes and demi-gods and by many good men likewise, who, because of the benefits they conferred which have been shared by all men, have been honoured by succeeding generations with sacrifices which in some cases are like those offered to the gods, in other cases like such as are paid to heroes, and of one and all the appropriate praises have been sung by the voice of history for all time.

19. Plutarch, Aristides, 21.2-21.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 275

21.2. κυρωθέντων δὲ τούτων οἱ Πλαταιεῖς ὑπεδέξαντο τοῖς πεσοῦσι καὶ κειμένοις αὐτόθι τῶν Ἑλλήνων ἐναγίζειν καθʼ ἕκαστον ἐνιαυτόν. καὶ τοῦτο μέχρι νῦν δρῶσι τόνδε τόνδε Hercher and Blass with F a S: τοῦτον . τὸν τρόπον· τοῦ Μαιμακτηριῶνος μηνός, ὅς ἐστι παρὰ Βοιωτοῖς Ἀλαλκομένιος, τῇ ἕκτῃ ἐπὶ δέκα πέμπουσι πομπήν, ἧς προηγεῖται μὲν ἅμʼ ἡμέρᾳ σαλπιγκτὴς ἐγκελευόμενος τὸ πολεμικόν, ἕπονται δʼ ἅμαξαι μυρρίνης μεσταὶ καὶ στεφανωμάτων καὶ μέλας ταῦρος καὶ χοὰς οἴνου καὶ γάλακτος ἐν ἀμφορεῦσιν ἐλαίου τε καὶ μύρου κρωσσοὺς νεανίσκοι κομίζοντες ἐλεύθεροι· δούλῳ γὰρ οὐδενὸς ἔξεστι τῶν περὶ τὴν διακονίαν ἐκείνην προσάψασθαι διὰ τὸ τοὺς ἄνδρας ἀποθανεῖν ὑπὲρ ἐλευθερίας· 21.3. ἐπὶ πᾶσι δὲ τῶν Πλαταιέων ὁ ἄρχων, ᾧ τὸν ἄλλον χρόνον οὔτε σιδήρου θιγεῖν ἔξεστιν οὔθʼ ἑτέραν ἐσθῆτα πλὴν λευκῆς ἀναλαβεῖν, τότε χιτῶνα φοινικοῦν ἐνδεδυκὼς ἀράμενός τε ὑδρίαν ἀπὸ τοῦ γραμματοφυλακίου ξιφήρης ἐπὶ τοὺς τάφους προάγει διὰ μέσης τῆς πόλεως. 21.4. εἶτα λαβὼν ὕδωρ ἀπὸ τῆς κρήνης αὐτὸς ἀπολούει τε τὰς στήλας καὶ μύρῳ χρίει, καὶ τὸν ταῦρον εἰς τὴν πυρὰν σφάξας καὶ κατευξάμενος Διῒ καὶ Ἑρμῇ χθονίῳ παρακαλεῖ τοὺς ἀγαθοὺς ἄνδρας τοὺς ὑπὲρ τῆς Ἑλλάδος ἀποθανόντας ἐπὶ τὸ δεῖπνον καὶ τὴν αἱμοκουρίαν. ἔπειτα κρατῆρα κεράσας οἴνου καὶ χεάμενος ἐπιλέγει· προπίνω τοῖς ἀνδράσι τοῖς ὑπὲρ τῆς ἐλευθερίας τῶν Ἑλλήνων ἀποθανοῦσι. ταῦτα μὲν οὖν ἔτι καὶ νῦν διαφυλάττουσιν οἱ Πλαταεῖς.

21.2. 21.3. 21.4.

20. Apollodorus, Bibliotheca, 2.5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 127

2.5.1. τοῦτο ἀκούσας ὁ Ἡρακλῆς εἰς Τίρυνθα ἦλθε, καὶ τὸ προσταττόμενον ὑπὸ Εὐρυσθέως ἐτέλει. πρῶτον μὲν οὖν ἐπέταξεν αὐτῷ τοῦ Νεμέου λέοντος τὴν δορὰν κομίζειν· τοῦτο δὲ ζῷον ἦν ἄτρωτον, ἐκ Τυφῶνος γεγεννημένον. 2 -- πορευόμενος οὖν ἐπὶ τὸν λέοντα ἦλθεν εἰς Κλεωνάς, καὶ ξενίζεται παρὰ ἀνδρὶ χερνήτῃ Μολόρχῳ. καὶ θύειν ἱερεῖον θέλοντι εἰς ἡμέραν ἔφη τηρεῖν τριακοστήν, καὶ ἂν μὲν ἀπὸ τῆς θήρας σῶος ἐπανέλθῃ, Διὶ σωτῆρι θύειν, ἐὰν δὲ ἀποθάνῃ, τότε ὡς 3 -- ἥρωι ἐναγίζειν. εἰς δὲ τὴν Νεμέαν ἀφικόμενος καὶ τὸν λέοντα μαστεύσας ἐτόξευσε τὸ πρῶτον· ὡς δὲ ἔμαθεν ἄτρωτον ὄντα, ἀνατεινάμενος τὸ ῥόπαλον ἐδίωκε. συμφυγόντος δὲ εἰς ἀμφίστομον 1 -- σπήλαιον αὐτοῦ τὴν ἑτέραν ἐνῳκοδόμησεν 2 -- εἴσοδον, διὰ δὲ τῆς ἑτέρας ἐπεισῆλθε τῷ θηρίῳ, καὶ περιθεὶς τὴν χεῖρα τῷ τραχήλῳ κατέσχεν ἄγχων ἕως ἔπνιξε, καὶ θέμενος ἐπὶ τῶν ὤμων ἐκόμιζεν εἰς Κλεωνάς. 3 -- καταλαβὼν δὲ τὸν Μόλορχον ἐν τῇ τελευταίᾳ τῶν ἡμερῶν ὡς νεκρῷ μέλλοντα τὸ ἱερεῖον ἐναγίζειν, σωτῆρι θύσας Διὶ ἦγεν εἰς Μυκήνας τὸν λέοντα. Εὐρυσθεὺς δὲ καταπλαγεὶς 4 -- αὐτοῦ τὴν ἀνδρείαν ἀπεῖπε τὸ λοιπὸν 5 -- αὐτῷ εἰς τὴν πόλιν εἰσιέναι, δεικνύειν δὲ πρὸ τῶν πυλῶν ἐκέλευε τοὺς ἄθλους. φασὶ δὲ ὅτι δείσας καὶ πίθον ἑαυτῷ χαλκοῦν εἰσκρυβῆναι ὑπὸ γῆν 6 -- κατεσκεύασε, καὶ πέμπων κήρυκα Κοπρέα Πέλοπος τοῦ Ἠλείου ἐπέταττε τοὺς ἄθλους. οὗτος δὲ Ἴφιτον κτείνας, φυγὼν εἰς Μυκήνας καὶ τυχὼν παρʼ Εὐρυσθέως καθαρσίων ἐκεῖ κατῴκει.

21. Plutarch, Virtues of Women, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334

22. Arrian, Anabasis of Alexander, 4.11.2-4.11.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334

4.11.2. Καλλισθένην δὲ ὑπολαβόντα, Ἀλέξανδρον μὲν, εἰπεῖν, ὦ Ἀνάξαρχε, οὐδεμιᾶς ἀνάξιον ἀποφαίνω τιμῆς ὅσαι ξύμμετροι ἀνθρώπῳ· ἀλλὰ διακεκρίσθαι γὰρ τοῖς ἀνθρώποις ὅσαι τε ἀνθρώπιναι τιμαὶ καὶ ὅσαι θεῖαι πολλοῖς μὲν καὶ ἄλλοις, καθάπερ ναῶν τε οἰκοδομήσει καὶ ἀγαλμάτων ἀναστάσει καὶ τεμένη ὅτι τοῖς θεοῖς ἐξαιρεῖται καὶ θύεται ἐκείνοις καὶ σπένδεται, καὶ ὕμνοι μὲν ἐς τοὺς θεοὺς ποιοῦνται, ἔπαινοι δὲ ἐς ἀνθρώπους, — ἀτὰρ οὐχ ἥκιστα τῷ τῆς προσκυνήσεως νόμῳ. 4.11.3. τοὺς μὲν γὰρ ἀνθρώπους φιλεῖσθαι πρὸς τῶν ἀσπαζομένων, τὸ θεῖον δέ, ὅτι ἄνω που ἱδρυμένον καὶ οὐδὲ ψαῦσαι αὐτοῦ θέμις, ἐπὶ τῷδε ἄρα τῇ προσκυνήσει γεραίρεται, καὶ χοροὶ τοῖς θεοῖς ἵστανται καὶ παιᾶνες ἐπὶ τοῖς θεοῖς ᾅδονται. καὶ οὐδὲν θαυμαστόν, ὁπότε γε καὶ αὐτῶν τῶν θεῶν ἄλλοις ἄλλαι τιμαὶ πρόσκεινται, καὶ ναὶ μὰ Δία ἥρωσιν ἄλλαι, καὶ αὗται ἀποκεκριμέναι τοῦ θείου.

23. Plutarch, On The Malice of Herodotus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 127

24. Tertullian, Apology, 9.13-9.14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 250

9.13. 9.14. suaviorem eum experti? Quem quidem et ipsum proinde examinatorem Christianorum adhiberi oportebat ut foculum, ut acerram.

25. Philostratus The Athenian, Life of Apollonius, 4.16 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 127

4.16. δεομένων δὲ καὶ τῶν ἄλλων τοῦ λόγου τούτου καὶ φιληκόως ἐχόντων αὐτοῦ “ἀλλ' οὐχὶ βόθρον” εἶπεν “̓Οδυσσέως ὀρυξάμενος, οὐδὲ ἀρνῶν αἵματι ψυχαγωγήσας ἐς διάλεξιν τοῦ ̓Αχιλλέως ἦλθον, ἀλλ' εὐξάμενος, ὁπόσα τοῖς ἥρωσιν ̓Ινδοί φασιν εὔχεσθαι, “ὦ ̓Αχιλλεῦ,” ἔφην “τεθνάναι σε οἱ πολλοὶ τῶν ἀνθρώπων φασίν, ἐγὼ δὲ οὐ ξυγχωρῶ τῷ λόγῳ, οὐδὲ Πυθαγόρας σοφίας ἐμῆς πρόγονος. εἰ δὴ ἀληθεύομεν, δεῖξον ἡμῖν τὸ σεαυτοῦ εἶδος, καὶ γὰρ ἂν ὄναιο ἄγαν τῶν ἐμῶν ὀφθαλμῶν, εἰ μάρτυσιν αὐτοῖς τοῦ εἶναι χρήσαιο.” ἐπὶ τούτοις σεισμὸς μὲν περὶ τὸν κολωνὸν βραχὺς ἐγένετο, πεντάπηχυς δὲ νεανίας ἀνεδόθη Θετταλικὸς τὴν χλαμύδα, τὸ δὲ εἶδος οὐκ ἀλαζών τις ἐφαίνετο, ὡς ἐνίοις ὁ ̓Αχιλλεὺς δοκεῖ, δεινός τε ὁρώμενος οὐκ ἐξήλλαττε τοῦ φαιδροῦ, τὸ δὲ κάλλος οὔπω μοι δοκεῖ ἐπαινέτου ἀξίου ἐπειλῆφθαι καίτοι ̔Ομήρου πολλὰ ἐπ' αὐτῷ εἰπόντος, ἀλλὰ ἄρρητον εἶναι καὶ καταλύεσθαι μᾶλλον ὑπὸ τοῦ ὑμνοῦντος ἢ παραπλησίως ἑαυτῷ ᾅδεσθαι. ὁρώμενος δέ, ὁπόσον εἶπον, μείζων ἐγίγνετο καὶ διπλάσιος καὶ ὑπὲρ τοῦτο, δωδεκάπηχυς γοῦν ἐφάνη μοι, ὅτε δὴ τελεώτατος ἑαυτοῦ ἐγένετο, καὶ τὸ κάλλος ἀεὶ ξυνεπεδίδου τῷ μήκει. τὴν μὲν δὴ κόμην οὐδὲ κείρασθαί ποτε ἔλεγεν, ἀλλὰ ἄσυλον φυλάξαι τῷ Σπερχειῷ, ποταμῶν γὰρ πρώτῳ Σπερχειῷ χρήσασθαι, τὰ γένεια δ' αὐτῷ πρώτας ἐκβολὰς εἶχε. προσειπὼν δέ με “ἀσμένως” εἶπεν “ἐντετύχηκά σοι, πάλαι δεόμενος ἀνδρὸς τοιῦδε: Θετταλοὶ γὰρ τὰ ἐναγίσματα χρόνον ἤδη πολὺν ἐκλελοίπασί μοι, καὶ μηνίειν μὲν οὔπω ἀξιῶ, μηνίσαντος γὰρ ἀπολοῦνται μᾶλλον ἢ οἱ ἐνταῦθά ποτε ̔́Ελληνες, ξυμβουλίᾳ δὲ ἐπιεικεῖ χρῶμαι, μὴ ὑβρίζειν σφᾶς ἐς τὰ νόμιμα, μηδὲ κακίους ἐλέγχεσθαι τουτωνὶ τῶν Τρώων, οἳ τοσούσδε ἄνδρας ὑπ' ἐμοῦ ἀφαιρεθέντες δημοσίᾳ τε θύουσί μοι καὶ ὡραίων ἀπάρχονται καὶ ἱκετηρίαν τιθέμενοι σπονδὰς αἰτοῦσιν, ἃς ἐγὼ οὐ δώσω: τὰ γὰρ ἐπιορκηθέντα τούτοις ἐπ' ἐμὲ οὐκ ἐάσει τὸ ̓́Ιλιόν ποτε τὸ ἀρχαῖον ἀναλαβεῖν εἶδος, οὐδὲ τυχεῖν ἀκμῆς, ὁπόση περὶ πολλὰς τῶν καθῃρημένων ἐγένετο, ἀλλ' οἰκήσουσιν αὐτὸ βελτίους οὐδὲν ἢ εἰ χθὲς ἥλωσαν. ἵν' οὖν μὴ καὶ τὰ Θετταλῶν ἀποφαίνω ὅμοια, πρέσβευε παρὰ τὸ κοινὸν αὐτῶν ὑπὲρ ὧν εἶπον.” “πρεσβεύσω”, ἔφην “ὁ γὰρ νοῦς τῆς πρεσβείας ἦν μὴ ἀπολέσθαι αὐτούς. ἀλλ' ἐγώ τί σου, ̓Αχιλλεῦ, δέομαι.” “ξυνίημι”, ἔφη “δῆλος γὰρ εἶ περὶ τῶν Τρωικῶν ̔ἐρωτήσων': ἐρώτα δὲ λόγους πέντε, οὓς αὐτός τε βούλει καὶ Μοῖραι ξυγχωροῦσιν.” ἠρόμην οὖν πρῶτον, εἰ κατὰ τὸν τῶν ποιητῶν λόγον ἔτυχε τάφου. “κεῖμαι μέν,” εἶπεν “ὡς ἔμοιγε ἥδιστον καὶ Πατρόκλῳ ἐγένετο, ξυνέβημεν γὰρ δὴ κομιδῇ νέοι, ξυνέχει δὲ ἄμφω χρυσοῦς ἀμφορεὺς κειμένους, ὡς ἕνα. Μουσῶν δὲ θρῆνοι καὶ Νηρηίδων, οὓς ἐπ' ἐμοὶ γενέσθαι φασί, Μοῦσαι μὲν οὐδ' ἀφίκοντό ποτε ἐνταῦθα, Νηρηίδες δὲ ἔτι φοιτῶσι.” μετὰ ταῦτα δὲ ἠρόμην, εἰ ἡ Πολυξένη ἐπισφαγείη αὐτῷ, ὁ δὲ ἀληθὲς μὲν ἔφη τοῦτο εἶναι, σφαγῆναι δὲ αὐτὴν οὐχ ὑπὸ τῶν ̓Αχαιῶν, ἀλλ' ἑκοῦσαν ἐπὶ τὸ σῆμα ἐλθοῦσαν καὶ τὸν ἑαυτῆς τε κἀκείνου ἔρωτα μεγάλων ἀξιῶσαι προσπεσοῦσαν ξίφει ὀρθῷ. τρίτον ἠρόμην: ἡ ̔Ελένη, ὦ ̓Αχιλλεῦ, ἐς Τροίαν ἦλθεν ἢ ̔Ομήρῳ ἔδοξεν ὑποθέσθαι ταῦτα;” “πολὺν” ἔφη “χρόνον ἐξηπατώμεθα πρεσβευόμενοί τε παρὰ τοὺς Τρῶας καὶ ποιούμενοι τὰς ὑπὲρ αὐτῆς μάχας, ὡς ἐν τῷ ̓Ιλίῳ οὔσης, ἡ δ' Αἴγυπτὸν τε ᾤκει καὶ τὸν Πρωτέως οἶκον ἁρπασθεῖσα ὑπὸ τοῦ Πάριδος. ἐπεὶ δὲ ἐπιστεύθη τοῦτο, ὑπὲρ αὐτῆς τῆς Τροίας λοιπὸν ἐμαχόμεθα, ὡς μὴ αἰσχρῶς ἀπέλθοιμεν.” ἡψάμην καὶ τετάρτης ἐρωτήσεως καὶ θαυμάζειν ἔφην, εἰ τοσούσδε ὁμοῦ καὶ τοιούσδε ἄνδρας ἡ ̔Ελλὰς ἤνεγκεν, ὁπόσους ̔́Ομηρος ἐπὶ τὴν Τροίαν ξυντάττει. ὁ δὲ ̓Αχιλλεὺς “οὐδὲ οἱ βάρβαροι” ἔφη “πολὺ ἡμῶν ἐλείποντο, οὕτως ἡ γῆ πᾶσα ἀρετῆς ἤνθησε.” πέμπτον δ' ἠρόμην: τί παθὼν ̔́Ομηρος τὸν Παλαμήδην οὐκ οἶδεν, ἢ οἶδε μέν, ἐξαιρεῖ δὲ τοῦ περὶ ὑμῶν λόγου; “εἰ Παλαμήδης” εἶπεν “ἐς Τροίαν οὐκ ἦλθεν, οὐδὲ Τροία ἐγένετο: ἐπεὶ δὲ ἀνὴρ σοφώτατός τε καὶ μαχιμώτατος ἀπέθανεν, ὡς ̓Οδυσσεῖ ἔδοξεν, οὐκ ἐσάγεται αὐτὸν ἐς τὰ ποιήματα ̔́Ομηρος, ὡς μὴ τὰ ὀνείδη τοῦ ̓Οδυσσέως ᾅδοι.” καὶ ἐπολοφυράμενος αὐτῷ ὁ ̓Αχιλλεὺς ὡς μεγίστῳ τε καὶ καλλίστῳ νεωτάτῳ τε καὶ πολεμικωτάτῳ σωφροσύνῃ τε ὑπερβαλομένῳ πάντας καὶ πολλὰ ξυμβαλομένῳ ταῖς Μούσαις “ἀλλὰ σύ,” ἔφη “̓Απολλώνιε, σοφοῖς γὰρ πρὸς σοφοὺς ἐπιτήδεια, τοῦ τε τάφου ἐπιμελήθητι καὶ τὸ ἄγαλμα τοῦ Παλαμήδους ἀνάλαβε φαύλως ἐρριμμένον: κεῖται δὲ ἐν τῇ Αἰολίδι κατὰ Μήθυμναν τὴν ἐν Λέσβῳ.” ταῦτα εἰπὼν καὶ ἐπὶ πᾶσι τὰ περὶ τὸν νεανίαν τὸν ἐκ Πάρου ἀπῆλθε ξὺν ἀστραπῇ μετρίᾳ, καὶ γὰρ δὴ καὶ ἀλεκτρυόνες ἤδη ᾠδῆς ἥπτοντο.

4.16. Therest of the company also besought him to tell them all about it, and as they were in a mood to listen to him, he said: Well, it was not by digging a ditch like Odysseus, nor by tempting souls with the blood of sheep, that I obtained a conversation with Achilles; but I offered up the prayer which the Indians say they use in approaching their heroes. “O Achilles,' I said, “most of mankind declare that you are dead, but I cannot agree with them, nor can Pythagoras, my spiritual ancestor. If then we hold the truth, show to us your own form; for you would profit not a little by showing yourself to my eyes, if you should be able to use them to attest your existence.” Thereupon a slight earthquake shook the neighborhood of the barrow, and a youth issued forth five cubits high, wearing a cloak ofThessalian fashion; but in appearance he was by no means the braggart figure which some imagine Achilles to have been. Though he was stern to look upon, he had never lost his bright look; and it seems to me that his beauty has never received its meed of praise, even though Homer dwelt at length upon it; for it was really beyond the power of words, and it is easier for the singer to ruin his fame in this respect than to praise him as he deserved. At first sight he was of the size which I have mentioned, but he grew bigger, till he was twice as large and even more than that; at any rate he appeared to me to be twelve cubits high just at that moment when he reached his complete stature, and his beauty grew apace with his length. He told me then that he had never at any time shorn off his hair, bit preserved it to inviolate for the river Spercheus, for this was the river of his first intimacy; but on his cheeks you saw the first down.And he addressed me and said: “I am pleased to have met you, since I have long wanted a man like yourself. For the Thessalians for a long time past have failed to present their offerings to my tomb, and I do not yet wish to show my wrath against them; for if I did so, they would perish more thoroughly than ever the Hellenes did on this spot; accordingly I resort to gentle advice, and would warn them not to violate ancient custom, nor to prove themselves worse men than the Trojans here, who though they were robbed of so many of their heroes by myself, yet sacrifice publicly to me, and also give me the tithes of their fruits of season, and olive branch in hand ask for a truce from my hostility. But this I will not grant, for the perjuries which they committed against me will not suffer Ilium ever to resume its pristine beauty, nor to regain the prosperity which yet has favored many a city that was destroyed of old; nay, if they rebuild it, things shall go as hard with them as if their city had been captured only yesterday. In order then to save me from bringing the Thessalian polity then to the same condition, you must go as my envoy to their council in behalf of the object I have mentioned.” “I will be your envoy,” I replied, “for the object of my embassy were to save them from ruin. But, O Achilles, I would ask something of you.” “I understand,” said he, “for it is plain you are going to ask about the Trojan war. So ask me five questions about whatever you like, and that the Fates approve of.” I accordingly asked him firstly, if he had obtained burial in accordance with the story of the poets. “I lie here,” he answered, “as was most delightful to myself and Patroclus; for you know we met in mere youth, and a single golden jar holds the remains of both of us, as if we were one. But as for the dirges of the Muses and Nereids, which they say are sung over me, the Muses, I may tell you, never once came here at all, though the Nereids still resort to the spot.” Next I asked him, if Polyxena was really slaughtered over his tomb; and he replied that this was true, but that she was not slain by the Achaeans, but that she came of her own free will to the sepulcher, and that so high was the value she set on her passion for him and she for her, that she threw herself upon an upright sword. The third questions was this: “Did Helen, O Achilles, really come to Troy or was it Homer that was pleased to make up the story?' “For a long time,” he replied, “we were deceived and tricked into sending envoys to the Trojans and fighting battles in her behalf, in the belief that she was in Ilium, whereas she really was living in Egypt and in the house of Proteus, whither she had been snatched away by Paris. But when we became convinced thereof, we continued to fight to win Troy itself, so as not to disgrace ourselves by retreat.” The fourth question which I ventured upon was this: “I wonder,” I said, “that Greece ever produced at any one time so many and such distinguished heroes as Homer says were gathered against Troy.' But Achilles answered: “Why even the barbarians did not fall far short of us, so abundantly then did excellence flourish all over the earth.” And my fifth question was this: “Why was it that Homer knew nothing about Palamedes, or if he knew him, then kept him out of your story?' “If Palamedes,' he answered, “never came to Troy, then Troy never existed either. But since this wisest and most warlike hero fell in obedience to Odysseus' whim, Homer does not introduce him into his poems, lest he should have to record the shame of Odysseus in his song.” And withal Achilles raised a wail over him as over one who was the greatest and most beautiful of men, the youngest and also the most warlike, one who in sobriety surpassed all others, and had often foregathered with the Muses. “But you,” he added, “O Apollonius, since sages have a tender regard for one another, you must care for his tomb and restore the image of Palamedes that has been so contemptuously cast aside; and it lies in Aeolis close to Methymna in Lesbos.' Wit these words and with the closing remarks concerning the youth from Paros, Achilles vanished with a flash of summer lightning, for indeed the cocks were already beginning their chant.

26. Philostratus The Athenian, On Heroes, 53.8-53.15 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 127

27. Pausanias, Description of Greece, 2.10.1, 5.13.3, 9.29.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 126, 127, 334

2.10.1. ἐν δὲ τῷ γυμνασίῳ τῆς ἀγορᾶς ὄντι οὐ μακρὰν Ἡρακλῆς ἀνάκειται λίθου, Σκόπα ποίημα. ἔστι δὲ καὶ ἑτέρωθι ἱερὸν Ἡρακλέους· τὸν μὲν πάντα ἐνταῦθα περίβολον Παιδιζὴν ὀνομάζουσιν, ἐν μέσῳ δέ ἐστι τῷ περιβόλῳ τὸ ἱερόν, ἐν δὲ αὐτῷ ξόανον ἀρχαῖον, τέχνη Φλιασίου Λαφάους . ἐπὶ δὲ τῇ θυσίᾳ τοιάδε δρᾶν νομίζουσι. Φαῖστον ἐν Σικυωνίᾳ λέγουσιν ἐλθόντα καταλαβεῖν Ἡρακλεῖ σφᾶς ὡς ἥρωι ἐναγίζοντας· οὔκουν ἠξίου δρᾶν οὐδὲν ὁ Φαῖστος τῶν αὐτῶν, ἀλλʼ ὡς θεῷ θύειν. καὶ νῦν ἔτι ἄρνα οἱ Σικυώνιοι σφάξαντες καὶ τοὺς μηροὺς ἐπὶ τοῦ βωμοῦ καύσαντες τὰ μὲν ἐσθίουσιν ὡς ἀπὸ ἱερείου, τὰ δὲ ὡς ἥρωι τῶν κρεῶν ἐναγίζουσι. τῆς ἑορτῆς δέ, ἣν ἄγουσι τῷ Ἡρακλεῖ, τὴν προτέραν τῶν ἡμερῶν †ὀνόματα ὀνομάζοντες Ἡράκλεια δὴ καλοῦσι τὴν ὑστέραν. 5.13.3. ἔστι δὲ ὁ ξυλεὺς ἐκ τῶν οἰκετῶν τοῦ Διός, ἔργον δὲ αὐτῷ πρόσκειται τὰ ἐς τὰς θυσίας ξύλα τεταγμένου λήμματος καὶ πόλεσι παρέχειν καὶ ἀνδρὶ ἰδιώτῃ· τὰ δὲ λεύκης μόνης ξύλα καὶ ἄλλου δένδρου ἐστὶν οὐδενός· ὃς δʼ ἂν ἢ αὐτῶν Ἠλείων ἢ ξένων τοῦ θυομένου τῷ Πέλοπι ἱερείου φάγῃ τῶν κρεῶν, οὐκ ἔστιν οἱ ἐσελθεῖν παρὰ τὸν Δία. τὸ δὲ αὐτὸ καὶ ἐν τῇ Περγάμῳ τῇ ὑπὲρ ποταμοῦ Καΐκου πεπόνθασιν οἱ τῷ Τηλέφῳ θύοντες· ἔστι γὰρ δὴ οὐδὲ τούτοις ἀναβῆναι πρὸ λουτροῦ παρὰ τὸν Ἀσκληπιόν. 9.29.6. ταύτης τε οὖν εἰκὼν καὶ μετʼ αὐτὴν Λίνος ἐστὶν ἐν πέτρᾳ μικρᾷ σπηλαίου τρόπον εἰργασμένῃ· τούτῳ κατὰ ἔτος ἕκαστον πρὸ τῆς θυσίας τῶν Μουσῶν ἐναγίζουσι. λέγεται δὲ ὡς ὁ Λίνος οὗτος παῖς μὲν Οὐρανίας εἴη καὶ Ἀμφιμάρου τοῦ Ποσειδῶνος, μεγίστην δὲ τῶν τε ἐφʼ αὑτοῦ καὶ ὅσοι πρότερον ἐγένοντο λάβοι δόξαν ἐπὶ μουσικῇ, καὶ ὡς Ἀπόλλων ἀποκτείνειεν αὐτὸν ἐξισούμενον κατὰ τὴν ᾠδήν.

2.10.1. In the gymnasium not far from the market-place is dedicated a stone Heracles made by Scopas. Flourished first half of fourth century B.C. There is also in another place a sanctuary of Heracles. The whole of the enclosure here they name Paedize; in the middle of the enclosure is the sanctuary, and in it is an old wooden figure carved by Laphaes the Phliasian. I will now describe the ritual at the festival. The story is that on coming to the Sicyonian land Phaestus found the people giving offerings to Heracles as to a hero. Phaestus then refused to do anything of the kind, but insisted on sacrificing to him as to a god. Even at the present day the Sicyonians, after slaying a lamb and burning the thighs upon the altar, eat some of the meat as part of a victim given to a god, while the rest they offer as to a hero. The first day of the festival in honor of Heracles they name . . . ; the second they call Heraclea . 5.13.3. The woodman is one of the servants of Zeus, and the task assigned to him is to supply cities and private individuals with wood for sacrifices at a fixed rate, wood of the white poplar, but of no other tree, being allowed. If anybody, whether Elean or stranger, eat of the meat of the victim sacrificed to Pelops, he may not enter the temple of Zeus. The same rule applies to those who sacrifice to Telephus at Pergamus on the river Caicus ; these too may not go up to the temple of Asclepius before they have bathed. 9.29.6. So her portrait is here, and after it is Linus on a small rock worked into the shape of a cave. To Linus every year they sacrifice as to a hero before they sacrifice to the Muses. It is said that this Linus was a son of Urania and Amphimarus, a son of Poseidon, that he won a reputation for music greater than that of any contemporary or predecessor, and that Apollo killed him for being his rival in singing.

28. Diogenes Laertius, Lives of The Philosophers, 8.33 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334

8.33. Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries.

29. Strabo, Geography, 13.1.32 Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 127

13.1.32. The length of this coast, I mean on a straight voyage from Rhoeteium to Sigeium, and the monument of Achilles, is sixty stadia; and the whole of it lies below Ilium, not only the present Ilium, from which, at the Harbor of the Achaeans, it is about twelve stadia distant, but also the earlier Ilium, which lies thirty stadia farther inland in the direction of Mt. Ida. Now there are a sanctuary and a monument of Achilles near Sigeium, as also monuments of Patroclus and Antilochus; and the Ilians offer sacrifices to all four heroes, both to these and to Aias. But they do not honor Heracles, giving as their reason his sacking of the city. But one might say that, although Heracles did sack it, yet he sacked it in such a way as still to leave it a city, even though damaged, for those who were later to sack it utterly; and for this reason the poet states it thus: He sacked the city of Ilios and widowed her streets; for widowed means a loss of the male population, not a complete annihilation. But the others, whom they think fit to worship with sacrifices and to honor as gods, completely annihilated the city. Perhaps they might give as their reason for this that these waged a just war, whereas Heracles waged an unjust one on account of the horses of Laomedon. But writers set over against this reason the myth that it was not on account of the horses but of the reward offered for Hesione and the sea-monster. But let us disregard these reasons, for they end merely in controversies about myths. And perhaps we fail to notice certain more credible reasons why it occurred to the Ilians to honor some and not others. And it appears that the poet, in what he says about Heracles, represents the city as small, if it be true thatwith only six ships and fewer men he sacked the city of Ilium. And it is clearly shown by this statement that Priam became great and king of kings from a small beginning, as I have said before. Advancing a little farther along this shore, one comes to the Achaeium, where begins the part of the mainland that belongs to Tenedos.

30. Epigraphy, Jameson, Jordan, Kotansky, A Lex Sacra From Selinous (1993), None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 275

31. [Pseudo-Aristotle], De Mirabilibus Auscultationibus, None Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 85, 171

33. Epigraphy, Lss, None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334

34. Epigraphy, Ig Ii2, 140 Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 334

35. Menander, Synepheboi Fr., None Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 333

36. Aristophanes, Her. Fr., 322 Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 333

37. Isocrates, Hel., 63 Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 208

38. Anon., Contra Macartatum, 66 Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 332, 334

39. Aristophanes, Tag. Fr., 504, 12-14 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 208

40. Epigraphy, Lscg, None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 332

41. Demosthenes, Epitaph., 36 Tagged with subjects: •immortal divrnities Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204

Tiresias: The Ancient Mediterranean Religions Source Database