1. Homer, Iliad, 2.550-2.551 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 189 | 2.550. / and there the youths of the Athenians, as the years roll on in their courses, seek to win his favour with sacrifices of bulls and rams;—these again had as leader Menestheus, son of Peteos. Like unto him was none other man upon the face of the earth for the marshalling of chariots and of warriors that bear the shield. 2.551. / and there the youths of the Athenians, as the years roll on in their courses, seek to win his favour with sacrifices of bulls and rams;—these again had as leader Menestheus, son of Peteos. Like unto him was none other man upon the face of the earth for the marshalling of chariots and of warriors that bear the shield. |
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| 2. Pindar, Olympian Odes, 1.90-1.93 (6th 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, 171, 176, 178, 191 |
| 3. Pindar, Isthmian Odes, 4.61-4.68 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 181, 182 |
4. Aeschylus, Seven Against Thebes, 275-279 (6th 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, 202| 279. στέψω πρὸ ναῶν, πολεμίων δʼ ἐσθήματα. | |
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5. Aeschylus, Persians, 205 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 42| 205. ὁρῶ δὲ φεύγοντʼ αἰετὸν πρὸς ἐσχάραν | 205. But I saw an eagle fleeing for safety to the altar of Phoebus—and out of terror, my friends, I stood speechless. Thereupon I caught sight of a falcon rushing at full speed with outstretched wings and with his talons plucking at the head of the eagle, which did nothing but cower and |
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6. Aeschylus, Eumenides, 806, 108 (6th 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, 42| 108. καὶ νυκτίσεμνα δεῖπνʼ ἐπʼ ἐσχάρᾳ πυρὸς | |
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| 7. Euripides, Suppliant Women, 1194-1195, 1197-1202, 290, 33, 1196 (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, 42 |
| 8. Euripides, Alcestis, 120, 119 (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, 42 |
| 9. Euripides, Phoenician Women, 284 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 42 |
10. Euripides, Andromache, 1101-1103, 1138, 1240, 1100 (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, 42| 1100. ἡμεῖς δὲ μῆλα, φυλλάδος Παρνασίας | |
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| 11. Euripides, Trojan Women, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 42 |
12. Aristophanes, Birds, 1232-1233, 1231 (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, 42| 1231. φράσουσα θύειν τοῖς ̓Ολυμπίοις θεοῖς | |
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| 13. Euripides, Antiope (Fragmenta Antiopes ), None (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, 176, 189 |
14. Euripides, Children of Heracles, 127, 341, 121 (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, 42| 121. βοηδρομήσας τήνδ' ἐπ' ἐσχάραν Διός, | |
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15. Xenophon, The Education of Cyrus, 8.3.24 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 176| 8.3.24. ἐπεὶ δὲ ἀφίκοντο πρὸς τὰ τεμένη, ἔθυσαν τῷ Διὶ καὶ ὡλοκαύτησαν τοὺς ταύρους· ἔπειτα τῷ Ἡλίῳ καὶ ὡλοκαύτησαν τοὺς ἵππους· ἔπειτα Γῇ σφάξαντες ὡς ἐξηγήσαντο οἱ μάγοι ἐποίησαν· ἔπειτα δὲ ἥρωσι τοῖς Συρίαν ἔχουσι. | 8.3.24. So, when they came to the sanctuaries, they The sacrifice and the races performed the sacrifice to Zeus and made a holocaust of the bulls; then they gave the horses to the flames in honour of the Sun; next they did sacrifice to the Earth, as the magi directed, and lastly to the tutelary heroes of Syria . |
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| 16. Thucydides, The History of The Peloponnesian War, 3.58, 5.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 176, 185, 202 |
| 17. Euripides, Hercules Furens, 926-930, 922 (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, 42 |
18. Herodotus, Histories, 2.44, 4.33-4.35, 5.67, 5.92 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 85, 171, 182, 202 | 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. 4.33. But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice. 4.34. I know that they do this. The Delian girls and boys cut their hair in honor of these Hyperborean maidens, who died at Delos; the girls before their marriage cut off a tress and lay it on the tomb, wound around a spindle ,(this tomb is at the foot of an olive-tree, on the left hand of the entrance of the temple of Artemis); the Delian boys twine some of their hair around a green stalk, and lay it on the tomb likewise. 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. 5.67. 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. 5.92. 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: quote type="oracle" l met="dact" Eetion,worthy of honor, no man honors you. /l l Labda is with child, and her child will be a millstone /l l Which will fall upon the rulers and will bring justice to Corinth. /l /quote ,This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact" An eagle in the rocks has conceived, and will bring forth a lion, /l l Strong and fierce. The knees of many will it loose. /l l This consider well, Corinthians, /l l You who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote ,This earlier prophecy had been unintelligible to the Bacchiadae, but as soon as they heard the one which was given to Eetion, they understood it at once, recognizing its similarity with the oracle of Eetion. Now understanding both oracles, they kept quiet but resolved to do away with the offspring of Eetion. Then, as soon as his wife had given birth, they sent ten men of their clan to the township where Eetion dwelt to kill the child. ,These men came to Petra and passing into Eetion's courtyard, asked for the child. Labda, knowing nothing of the purpose of their coming and thinking that they wished to see the baby out of affection for its father, brought it and placed it into the hands of one of them. Now they had planned on their way that the first of them who received the child should dash it to the ground. ,When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. ,They then gave the child back to its mother, and after going out, they stood before the door reproaching and upbraiding one another, but chiefly him who had first received it since he had not acted in accordance with their agreement. Finally they resolved to go in again and all have a hand in the killing. ,Fate, however, had decreed that Eetion's offspring should be the source of ills for Corinth, for Labda, standing close to this door, heard all this. Fearing that they would change their minds and that they would take and actually kill the child, she took it away and hid it where she thought it would be hardest to find, in a chest, for she knew that if they returned and set about searching they would seek in every place—which in fact they did. ,They came and searched, but when they did not find it, they resolved to go off and say to those who had sent them that they had carried out their orders. They then went away and said this. ,Eetion's son, however, grew up, and because of his escape from that danger, he was called Cypselus, after the chest. When he had reached manhood and was seeking a divination, an oracle of double meaning was given him at Delphi. Putting faith in this, he made an attempt on Corinth and won it. ,The oracle was as follows: quote type="oracle" l met="dact" That man is fortunate who steps into my house, /l l Cypselus, son of Eetion, the king of noble Corinth, /l l He himself and his children, but not the sons of his sons. /l /quote Such was the oracle. Cypselus, however, when he had gained the tyranny, conducted himself in this way: many of the Corinthians he drove into exile, many he deprived of their wealth, and by far the most he had killed. ,After a reign of thirty years, he died in the height of prosperity, and was succeeded by his son Periander. Now Periander was to begin with milder than his father, but after he had held converse by messenger with Thrasybulus the tyrant of Miletus, he became much more bloodthirsty than Cypselus. ,He had sent a herald to Thrasybulus and inquired in what way he would best and most safely govern his city. Thrasybulus led the man who had come from Periander outside the town, and entered into a sown field. As he walked through the corn, continually asking why the messenger had come to him from Corinth, he kept cutting off all the tallest ears of wheat which he could see, and throwing them away, until he had destroyed the best and richest part of the crop. ,Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. ,Periander, however, understood what had been done, and perceived that Thrasybulus had counselled him to slay those of his townsmen who were outstanding in influence or ability; with that he began to deal with his citizens in an evil manner. Whatever act of slaughter or banishment Cypselus had left undone, that Periander brought to accomplishment. In a single day he stripped all the women of Corinth naked, because of his own wife Melissa. ,Periander had sent messengers to the Oracle of the Dead on the river Acheron in Thesprotia to enquire concerning a deposit that a friend had left, but Melissa, in an apparition, said that she would tell him nothing, nor reveal where the deposit lay, for she was cold and naked. The garments, she said, with which Periander had buried with her had never been burnt, and were of no use to her. Then, as evidence for her husband that she spoke the truth, she added that Periander had put his loaves into a cold oven. ,When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. ,When he had done this and sent a second message, the ghost of Melissa told him where the deposit of the friend had been laid. “This, then, Lacedaimonians, is the nature of tyranny, and such are its deeds. ,We Corinthians marvelled greatly when we saw that you were sending for Hippias, and now we marvel yet more at your words to us. We entreat you earnestly in the name of the gods of Hellas not to establish tyranny in the cities, but if you do not cease from so doing and unrighteously attempt to bring Hippias back, be assured that you are proceeding without the Corinthians' consent.” |
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| 19. Aristotle, Athenian Constitution, 58.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 85 |
20. Apollonius of Rhodes, Argonautica, 3.1035-3.1036, 3.1210 (3rd cent. BCE - 3rd 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, 68| 3.1035. μουνογενῆ δʼ Ἑκάτην Περσηίδα μειλίσσοιο, 3.1036. λείβων ἐκ δέπαος σιμβλήια ἔργα μελισσέων. 3.1210. πῦρ ὑπένερθεν ἱείς, ἐπὶ δὲ μιγάδας χέε λοιβάς, | |
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21. Josephus Flavius, Jewish Antiquities, 19.272 (1st cent. CE - 1st cent. CE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 112 | 19.272. 6. Now, a few days after this, as the Parental solemnities were just at hand, the Roman multitude made their usual oblations to their several ghosts, and put portions into the fire in honor of Cherea, and besought him to be merciful to them, and not continue his anger against them for their ingratitude. And this was the end of the life that Cherea came to. |
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22. Plutarch, Aristides, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 102| 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. |
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23. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 112 | 359b. For they say that Diochites is the name given to a small town, on the ground that it alone contains the true tomb; and that the prosperous and influential men among the Egyptians are mostly buried in Abydos, since it is the object of their ambition to be buried in the same ground with the body of Osiris. In Memphis, however, they say, the Apis is kept, being the image of the soul of Osiris, whose body also lies there. The name of this city some interpret as "the haven of the good" and others as meaning properly the "tomb of Osiris." They also say that the sacred island by Philae at all other times is untrodden by man and quite unapproachable, and even birds do not alight on it nor fishes approach it; yet, at one special time, the priests cross over to it, and perform the sacrificial rites for the dead, and lay wreaths upon the tomb, which lies in the encompassing shade of a persea- tree, which surpasses in height any olive. |
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24. Josephus Flavius, Jewish War, 1.32, 1.148, 6.98 (1st cent. CE - 1st cent. CE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 112, 113 | 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.148. 4. Now, here it was that, upon the many hardships which the Romans underwent, Pompey could not but admire not only at the other instances of the Jews’ fortitude, but especially that they did not at all intermit their religious services, even when they were encompassed with darts on all sides; for, as if the city were in full peace, their daily sacrifices and purifications, and every branch of their religious worship, was still performed to God with the utmost exactness. Nor indeed when the temple was actually taken, and they were every day slain about the altar, did they leave off the instances of their Divine worship that were appointed by their law; 6.98. At these words of his a great sadness and silence were observed among the people. But the tyrant himself cast many reproaches upon Josephus, with imprecations besides; and at last added this withal, that he did never fear the taking of the city, because it was God’s own city. |
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| 25. Aelian, Varia Historia, 5.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 113 |
| 26. Heliodorus, Ethiopian Story, 1.17.5, 1.28.1, 6.14.3-6.14.6, 10.16.7 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 68, 71, 112 |
27. Pausanias, Description of Greece, 2.10.1, 2.22.3, 5.13.2-5.13.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 68, 71, 101, 191| 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. 2.22.3. τὸν μὲν δὴ Θυέστου παῖδα ἢ Βροτέου—λέγεται γὰρ ἀμφότερα—, ὃς Κλυταιμνήστρᾳ πρότερον ἢ Ἀγαμέμνων συνῴκησε, τοῦτον μὲν τὸν Τάνταλον οὐ διοίσομαι ταφῆναι ταύτῃ· τοῦ δὲ λεγομένου Διός τε εἶναι καὶ Πλουτοῦς ἰδὼν οἶδα ἐν Σιπύλῳ τάφον θέας ἄξιον. πρὸς δὲ οὐδὲ ἀνάγκη συνέπεσεν ἐκ τῆς Σιπύλου φυγεῖν αὐτόν, ὡς Πέλοπα ἐπέλαβεν ὕστερον ἐλαύνοντος Ἴλου τοῦ Φρυγὸς ἐπʼ αὐτὸν στρατείᾳ. τάδε μὲν ἐς τοσοῦτον ἐξητάσθω· τὰ δὲ ἐς τὸν βόθρον τὸν πλησίον δρώμενα Νικόστρατον ἄνδρα ἐπιχώριον καταστήσασθαι λέγουσιν. ἀφιᾶσι δὲ καὶ νῦν ἔτι ἐς τὸν βόθρον καιομένας λαμπάδας Κόρῃ τῇ Δήμητρος. 5.13.2. ἔσοδος δὲ ἐς αὐτὸ πρὸς δυσμῶν ἐστιν ἡλίου. τοῦτο ἀπονεῖμαι τῷ Πέλοπι Ἡρακλῆς ὁ Ἀμφιτρύωνος λέγεται· τέταρτος γὰρ δὴ ἀπόγονος καὶ οὗτος ἦν Πέλοπος, λέγεται δὲ καὶ ὡς ἔθυσεν ἐς τὸν βόθρον τῷ Πέλοπι. θύουσι δὲ αὐτῷ καὶ νῦν ἔτι οἱ κατὰ ἔτος τὰς ἀρχὰς ἔχοντες· τὸ δὲ ἱερεῖόν ἐστι κριὸς μέλας. ἀπὸ ταύτης οὐ γίνεται τῷ μάντει μοῖρα τῆς θυσίας, τράχηλον δὲ μόνον δίδοσθαι τοῦ κριοῦ καθέστηκε τῷ ὀνομαζομένῳ ξυλεῖ. 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. 5.13.4. λέγεται δὲ καὶ τοιοῦτον· μηκυνομένου τοῦ πρὸς Ἰλίῳ πολέμου τοῖς Ἕλλησιν, προαγορεῦσαι δὲ αὐτοῖς τοὺς μάντεις ὡς αἱρήσουσιν οὐ πρότερον τὴν πόλιν, πρὶν ἂν τὰ Ἡρακλέους τόξα καὶ ὀστοῦν ἐπαγάγωνται Πέλοπος. οὕτω δὴ μεταπέμψασθαι μὲν Φιλοκτήτην φασὶν αὐτοὺς ἐς τὸ στρατόπεδον, ἀχθῆναι δὲ καὶ τῶν ὀστῶν ὠμοπλάτην σφίσιν ἐκ Πίσης τῶν Πέλοπος· ὡς δὲ οἴκαδε ἐκομίζοντο, ἀπόλλυται περὶ Εὔβοιαν καὶ ἡ ναῦς ὑπὸ τοῦ χειμῶνος ἡ τὸ ὀστοῦν φέρουσα τὸ Πέλοπος. | 2.10.1. In the gymnasium not far from the market-place is dedicated a stone Heracles made by Scopas. Flourished first half of fourth century B.C. There is also in another place a sanctuary of Heracles. The whole of the enclosure here they name Paedize; in the middle of the enclosure is the sanctuary, and in it is an old wooden figure carved by Laphaes the Phliasian. I will now describe the ritual at the festival. The story is that on coming to the Sicyonian land Phaestus found the people giving offerings to Heracles as to a hero. Phaestus then refused to do anything of the kind, but insisted on sacrificing to him as to a god. Even at the present day the Sicyonians, after slaying a lamb and burning the thighs upon the altar, eat some of the meat as part of a victim given to a god, while the rest they offer as to a hero. The first day of the festival in honor of Heracles they name . . . ; the second they call Heraclea . 2.22.3. Now that the Tantalus is buried here who was the son of Thyestes or Broteas (both accounts are given) and married Clytaemnestra before Agamemnon did, I will not gainsay; but the grave of him who legend says was son of Zeus and Pluto—it is worth seeing—is on Mount Sipylus. I know because I saw it. Moreover, no constraint came upon him to flee from Sipylus, such as afterwards forced Pelops to run away when Ilus the Phrygian launched an army against him. But I must pursue the inquiry no further. The ritual performed at the pit hard by they say was instituted by Nicostratus, a native. Even at the present day they throw into the pit burning torches in honor of the Maid who is daughter of Demeter. 5.13.2. The entrance is on the west. The sanctuary is said to have been set apart to Pelops by Heracles the son of Amphitryon. Heracles too was a great-grandson of Pelops, and he is also said to have sacrificed to him into the pit. Right down to the present day the magistrates of the year sacrifice to him, and the victim is a black ram. No portion of this sacrifice goes to the sooth-sayer, only the neck of the ram it is usual to give to the “woodman,” as he is called. 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. 5.13.4. The following tale too is told. When the war of the Greeks against Troy was prolonged, the soothsayers prophesied to them that they would not take the city until they had fetched the bow and arrows of Heracles and a bone of Pelops. So it is said that they sent for Philoctetes to the camp, and from Pisa was brought to them a bone of Pelops—a shoulder-blade. As they were returning home, the ship carrying the bone of Pelops was wrecked off Euboea in the storm. |
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| 28. Aelius Aristides, Sacred Tales, 2.26-2.27 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 68 |
| 29. Philostratus The Athenian, On Heroes, 53.8-53.13 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 71, 101 |
| 30. Porphyry, Philosophy From Oracles, 114, 117, 120, 112 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 112, 113 |
| 31. Synesius of Cyrene, Hymni, 6.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 112, 113 |
| 32. Hesychius of Alexandria, Lexicon, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 71 |
| 33. Various, Adespota Fr., 128 Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 68 |
| 34. Epigraphy, Antcl 52, 1983 (= Daux 1983), 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, 157 |
| 35. 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, 316, 319, 323 |
| 36. [Pseudo-Aristotle], De Mirabilibus Auscultationibus, None Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 85, 171, 180 |
| 37. 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, 320 |
| 38. Orphic Hymns., Argonautica, 572-575, 957-958 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 68 |
| 39. 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, 323 |
| 40. Epigraphy, Bch, 193-267, 1937, 1958, 241-274, 380-409, 41, 47, 82, 1923 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 221 |
| 41. Epigraphy, Hesperia, 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, 140 |
| 42. Epigraphy, Ig I, 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, 143 |
| 43. Epigraphy, Ig Xii Suppl., 10, 353, 414 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 180 |
| 44. Epigraphy, Syl1, 1024, 40-41 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 323 |
| 45. Philostephanos, Fhg 3.29, None Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 178 |
| 46. Epigraphy, Seg, 1981, 31-32, 386, 416, 1988 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 320 |
| 47. Heropythos, Fgrhist 448, None Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 178 |
| 49. Epigraphy, Isa, 43 Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 319, 320 |
| 50. Epigraphy, Grbs 22, 1981 (= Petropoulou 1981), 49, 48 Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 143, 320 |
| 51. Markellos, Fr. (Klostermann &Amp; Hansen 1991), 125 Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 113 |
| 52. Anon., Schol. Pind., Ol., 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, 191 |
| 53. Epigraphy, Dunant &Amp; Pouilloux, Recherches Sur 50.’Histoire Et Les Cultes De Thasos, Vol. 2 (1958), 192 Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 136 |
| 54. Epigraphy, Pouilloux, Recherches Sur 50.'Histoire Et Les Cultes De Thasos, Vol. 1 (1954), 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, 143 |
| 56. Harmodios of Lepreum, Fgrhist 319, None Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 189 |
| 58. Eustathios, On Homer, Od., 10.517 Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 71 |
| 59. Anon., Schol. Hom. Od., None Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 71 |
| 60. Charon, Menip., 9 Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 68 |
| 61. Epigraphy, Ig Xii, 593 Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202 |
| 63. Charon, Charon, 22 Tagged with subjects: •meat, eaten Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 68 |
