| 1. Antiphon, Orations, 6.11 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 205 |
| 2. Aristotle, Athenian Constitution, 56.3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 205 |
3. Demosthenes, Orations, 39.7 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 205 | 39.7. To begin with (assuming that it is best to mention public matters before private), in what way will the state give its command to us, if any duty is to be performed? The members of the tribe will, of course The appointment of citizens to undertake the various liturgies (such as, e.g., the trierarchy) was made from the tax-groups chosen by the several tribes., nominate us in the same way as they nominate other people. Well then; they will bring forward the name of Mantitheus, son of Mantias, of Thoricus Thoricus was a deme of the tribe Acamantis. if they are nominating one for choregus The choregus had for his duties the equipment and training of a chorus for the dramatic contests at one of the great festivals. For this purpose the tribe chose one of its richest members. or gymnasiarch The gymnasiarch was appointed by the tribe to maintain a team to represent it in the torch-races, which formed a feature of certain Athenian festivals. or feaster of the tribe This third form of public service entailed the duty of giving the annual dinner (in the Prytaneum (?)) to the members of the tribe. or for any other office. By what, then, will it be made clear whether they are nominating you or me? |
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4. Diodorus Siculus, Historical Library, 20.46.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 205 | 20.46.2. The Athenians, Stratocles writing the decree, voted to set up golden statues of Antigonus and Demetrius in a chariot near the statues of Harmodius and Aristogeiton, to give them both honorary crowns at a cost of two hundred talents, to consecrate an altar to them and call it the altar of the Saviours, to add to the ten tribes two more, Demetrias and Antigonis, to hold annual games in their honour with a procession and a sacrifice, and to weave their portraits in the peplos of Athena. |
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| 5. Plutarch, Demetrius, 10.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 205 |
| 6. Philostratus The Athenian, Life of Apollonius, 7.4.3 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 227 |
| 7. Aelius Aristides, Orations, 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 214 |
8. Origen, Against Celsus, 6.42 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 169 | 6.42. After these matters, Celsus brings the following charges against us from another quarter: Certain most impious errors, he says, are committed by them, due to their extreme ignorance, in which they have wandered away from the meaning of the divine enigmas, creating an adversary to God, the devil, and naming him in the Hebrew tongue, Satan. Now, of a truth, such statements are altogether of mortal invention, and not even proper to be repeated, viz., that the mighty God, in His desire to confer good upon men, has yet one counterworking Him, and is helpless. The Son of God, it follows, is vanquished by the devil; and being punished by him, teaches us also to despise the punishments which he inflicts, telling us beforehand that Satan, after appearing to men as He Himself had done, will exhibit great and marvellous works, claiming for himself the glory of God, but that those who wish to keep him at a distance ought to pay no attention to these works of Satan, but to place their faith in Him alone. Such statements are manifestly the words of a deluder, planning and manœuvring against those who are opposed to his views, and who rank themselves against them. In the next place, desiring to point out the enigmas, our mistakes regarding which lead to the introduction of our views concerning Satan, he continues: The ancients allude obscurely to a certain war among the gods, Heraclitus speaking thus of it: 'If one must say that there is a general war and discord, and that all things are done and administered in strife.' Pherecydes, again, who is much older than Heraclitus, relates a myth of one army drawn up in hostile array against another, and names Kronos as the leader of the one, and Ophioneus of the other, and recounts their challenges and struggles, and mentions that agreements were entered into between them, to the end that whichever party should fall into the ocean should be held as vanquished, while those who had expelled and conquered them should have possession of heaven. The mysteries relating to the Titans and Giants also had some such (symbolic) meaning, as well as the Egyptian mysteries of Typhon, and Horus, and Osiris. After having made such statements, and not having got over the difficulty as to the way in which these accounts contain a higher view of things, while our accounts are erroneous copies of them, he continues his abuse of us, remarking that these are not like the stories which are related of a devil, or demon, or, as he remarks with more truth, of a man who is an impostor, who wishes to establish an opposite doctrine. And in the same way he understands Homer, as if he referred obscurely to matters similar to those mentioned by Heraclitus, and Pherecydes, and the originators of the mysteries about the Titans and Giants, in those words which Heph stus addresses to Hera as follows:- Once in your cause I felt his matchless might, Hurled headlong downward from the ethereal height. And in those of Zeus to Hera:- Have you forgot, when, bound and fix'd on high, From the vast concave of the spangled sky, I hung you trembling in a golden chain, And all the raging gods opposed in vain? Headlong I hurled them from the Olympian hall, Stunn'd in the whirl, and breathless with the fall. Interpreting, moreover, the words of Homer, he adds: The words of Zeus addressed to Hera are the words of God addressed to matter; and the words addressed to matter obscurely signify that the matter which at the beginning was in a state of discord (with God), was taken by Him, and bound together and arranged under laws, which may be analogically compared to chains; and that by way of chastising the demons who create disorder in it, he hurls them down headlong to this lower world. These words of Homer, he alleges, were so understood by Pherecydes, when he said that beneath that region is the region of Tartarus, which is guarded by the Harpies and Tempest, daughters of Boreas, and to which Zeus banishes any one of the gods who becomes disorderly. With the same ideas also are closely connected the peplos of Athena, which is beheld by all in the procession of the Panathen a. For it is manifest from this, he continues, that a motherless and unsullied demon has the mastery over the daring of the Giants. While accepting, moreover, the fictions of the Greeks, he continues to heap against us such accusations as the following, viz., that the Son of God is punished by the devil, and teaches us that we also, when punished by him, ought to endure it. Now these statements are altogether ridiculous. For it is the devil, I think, who ought rather to be punished, and those human beings who are calumniated by him ought not to be threatened with chastisement. |
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9. Epigraphy, Seg, 21.525, 41.115 Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 205, 227 | 21.525. Dromokles son of Arkesas of Oa proposed: since the cavalry commanders (hipparchoi) and the tribal commanders of cavalry (phularchoi) of the archonship of Nikias (282/1) have continued to fulfil their office according to the laws and manage (5) the cavalry (hippikou) so that it might be serviceable to the People, and they managed the register (katalogēs) of the cavalry (hippeōn) and appointed an additional hundred cavalry so that the cavalry, topped up as far as possible for the present and numbering (10) three hundred, might meet the needs of the country (chōrai); and they managed it so that there were tribal commanders for all the tribes and the law prohibiting a man from one tribe volunteering to be tribal commmander of another was repealed (luthei); and they managed the (15) valuations and the scrutinies, and conducted the physical or personnel (sōmatōn) scrutiny according to the law with the Council well and in the interests of the People and the cavalry; and they managed the giving out of grain so that (20) the cavalry were in fine fettle (eutaktōs) in each prytany; and in everything else they continue to show love of honour (philotimoumenoi) both individually and collectively concerning the cavalry and the People, for good fortune, the cavalry shall decide to praise (25) the cavalry commanders, Alkimachos son of Kleoboulos of Myrrhinous and Nikogenes son of Arkesas of Euonymon, and to praise the tribal commanders of cavalry, Dionysios of GargettosI, Menon of HippotomadaiII, Kallidemos of EuonymonIII, (30) Kalliades of SteiriaV, Lysippos of KettosVI, Charias of KephaleVII, Antimachos of AcharnaiVIII, Proxenos of PhlyaIX, Thrasykles of DekeleiaX, Aristophon of OinoeXI, Python of AlopekeXII, and to crown each of them with a gold (35) crown according to the law for their excellence and love of honour (philotimias) towards the cavalry and the People, so that others appointed in the future may also show love of honour (philotimōntai) in managing the cavalry, knowing that they will receive thanks worthy (40) of their benefactions; and the secretaries of the cavalry commanders shall inscribe this decree on two stone stelai and stand one by the Poseidonion, and the other in the stoa of the Herms. text from Attic Inscriptions Online, SEG 21.525 - Decree of the cavalry honouring their commanders |
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| 10. Epigraphy, Ig Ii3, 985 Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 205 |
| 11. Epigraphy, 435, 528, 539, 561 Tagged with subjects: •nan Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 206 |
| 12. Aristotle, Seg, 56.1359, 57.156 Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 205, 206, 210 |
| 13. Epigraphy, 188, 203 Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 205 |
| 14. Anon., Scholia On Aelius Aristeides, 1.19 = dindor iii Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 37 |
| 15. Artifacts, Athens, Kerameikos Excavations, pa 350 Tagged with subjects: •panathenaia, and political change Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 206 |
| 16. Epigraphy, Ig Ii2, 2314 + seg xli 114, 2317 + seg xli 118, 3000, 968, 2316 Tagged with subjects: •nan Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 227 |
| 17. Anon., Appendix Vergiliana. Ciris, 29-31, 33-34, 32 Tagged with subjects: •nan Found in books: Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 169 |
