Tiresias: The Ancient Mediterranean Religions Source Database

⁸⁵⁰ παῖ παῖ, τὸ κανοῦν αἴρεσθε καὶ τὴν χέρνιβα. ⁸⁸¹ καὶ ἥρωσιν ὄρνισι καὶ ἡρώων παισί, πορφυρίωνι καὶ πελεκᾶντι καὶ πελεκίνῳ καὶ φλέξιδι καὶ τέτρακι καὶ ταὧνι καὶ ἐλεᾷ καὶ βασκᾷ καὶ ἐλασᾷ καὶ ἐρωδιῷ καὶ καταρράκτῃ καὶ μελαγκορύφῳ καὶ αἰγιθάλλῳ —, ⁹⁰² γένειόν ἐστι καὶ κέρατα. τὸν ἱερέα πέμψοντα τὴν πομπὴν καλῶ. ὁμορροθῶ, συνθέλω, συμπαραινέσας ἔχω, προσόδια μεγάλα σεμνὰ προσιέναι θεοῖσιν, , ἅμα δὲ προσέτι χάριτος ἕνεκα προβάτιόν τι θύειν. ἴτω ἴτω δὲ Πυθιὰς βοὰ θεῷ, συνᾳδέτω δὲ Χαῖρις ᾠδάν. παῦσαι σὺ φυσῶν. ̔Ηράκλεις τουτὶ τί ἦν; "τουτὶ μὰ Δί ἐγὼ πολλὰ δὴ καὶ δείν ἰδὼν", "οὔπω κόρακ εἶδον ἐμπεφορβειωμένον.", ἱερεῦ σὸν ἔργον, θῦε τοῖς καινοῖς θεοῖς. "δράσω τάδ. ἀλλὰ ποῦ στιν ὁ τὸ κανοῦν ἔχων;", εὔχεσθε τῇ ̔Εστίᾳ τῇ ὀρνιθείῳ καὶ τῷ ἰκτίνῳ τῷ ἑστιούχῳ καὶ ὄρνισιν ̓Ολυμπίοις καὶ ̓Ολυμπίῃσι πᾶσι καὶ πάσῃσιν —, "ὦ Σουνιέρακε χαῖρ ἄναξ Πελαργικέ.", καὶ κύκνῳ Πυθίῳ καὶ Δηλίῳ καὶ Λητοῖ ̓Ορτυγομήτρᾳ καὶ ̓Αρτέμιδι ̓Ακαλανθίδι —, "οὐκέτι Κολαινὶς ἀλλ ̓Ακαλανθὶς ̓́Αρτεμις.", καὶ φρυγίλῳ Σαβαζίῳ καὶ στρούθῳ μεγάλῃ μητρὶ θεῶν καὶ ἀνθρώπων —, δέσποινα Κυβέλη, στροῦθε, μῆτερ Κλεοκρίτου. διδόναι Νεφελοκοκκυγιεῦσιν ὑγιείαν καὶ σωτηρίαν αὐτοῖσι καὶ Χίοισι —, Χίοισιν ἥσθην πανταχοῦ προσκειμένοις. "παῦ ἐς κόρακας, παῦσαι καλῶν. ἰοὺ ἰού,", ἐπὶ ποῖον ὦ κακόδαιμον ἱερεῖον καλεῖς, ἁλιαιέτους καὶ γῦπας; οὐχ ὁρᾷς ὅτι, "ἰκτῖνος εἷς ἂν τοῦτό γ οἴχοιθ ἁρπάσας;", "ἄπελθ ἀφ ἡμῶν καὶ σὺ καὶ τὰ στέμματα:", ἐγὼ γὰρ αὐτὸς τουτογὶ θύσω μόνος. "εἶτ αὖθις αὖ τἄρα σοι", δεῖ με δεύτερον μέλος, χέρνιβι θεοσεβὲς ὅσιον ἐπιβοᾶν, καλεῖν δὲ, "μάκαρας, ἕνα τινὰ μόνον, εἴπερ ἱκανὸν ἕξετ ὄψον.", "τὰ γὰρ παρόντα θύματ οὐδὲν ἄλλο πλὴν", θύοντες εὐξώμεσθα τοῖς πτερίνοις θεοῖς. "ἐγὼ δ ἵνα θύσω τοῖσι καινοῖσιν θεοῖς,"

" ⁸⁵⁰ CHORUS: I do as you do, and I wish as you wish, and I implore you to address powerful and solemn prayers to the gods, and in addition to immolate a sheep as a token of our gratitude. Let us sing the Pythian chant in honour of the god, and let Chaeris accompany our voices. PISTHETAERUS (to the flute-player). Enough! but, by Heracles! what is this? Great gods! I have seen many prodigious things, but I never saw a muzzled raven. EPOPS: Priest! tis high time! Sacrifice to the new gods. PRIEST: I begin, but where is he with the basket? Pray to the Vesta of the birds, to the kite, who presides over the hearth, and to all the god and goddess-birds who dwell in Olympus. CHORUS: Oh! Hawk, the sacred guardian of Sounion, oh, god of the storks! PRIEST: Pray to the swan of Delos, to Leto the mother of the quails, and to Artemis, the goldfinch. PISTHETAERUS: Tis no longer Artemis Colaenis, but Artemis the goldfinch. PRIEST: And to Bacchus, the finch and Cybele, the ostrich and Mother of the Gods and mankind. CHORUS: Oh! sovereign ostrich, Cybele, the mother of Cleocritus, grant health and safety to the Nephelococcygians as well as to the dwellers in Chios.... PISTHETAERUS: The dwellers in Chios! Ah! I am delighted they should be thus mentioned on all occasions.", " ⁸⁸¹ CHORUS: ... to the heroes, the birds, to the sons of heroes, to the porphyrion, the pelican, the spoon-bill, the redbreast, the grouse, the peacock, the horned-owl, the teal, the bittern, the heron, the stormy petrel, the fig-pecker, the titmouse.... PISTHETAERUS: Stop! stop! you drive me crazy with your endless list. Why, wretch, to what sacred feast are you inviting the vultures and the sea-eagles? Dont you see that a single kite could easily carry off the lot at once? Begone, you and your fillets and all; I shall know how to complete the sacrifice by myself. PRIEST: It is imperative that I sing another sacred chant for the rite of the lustral water, and that I invoke the immortals, or at least one of them, provided always that you have some suitable food to offer him; from what I see here, in the shape of gifts, there is naught whatever but horn and hair.", ⁹⁰² PISTHETAERUS: Let us address our sacrifices and our prayers to the winged gods. A POET: Oh, Muse! celebrate happy Nephelococcygia in your hymns. PISTHETAERUS: What have we here? Where do you come from, tell me? Who are you? POET: I am he whose language is sweeter than honey, the zealous slave of the Muses, as Homer has it. PISTHETAERUS: You a slave! and yet you wear your hair long? POET: No, but the fact is all we poets are the assiduous slaves of the Muses according to Homer. PISTHETAERUS: In truth your little cloak is quite holy too through zeal! But, poet, what ill wind drove you here?

τοὺς φθοῖς ἀφαρπάζοντα καὶ τὰς ἰσχάδας, ἀπὸ τῆς τραπέζης τῆς ἱερᾶς: μετὰ τοῦτο δὲ, περιῆλθε τοὺς βωμοὺς ἅπαντας ἐν κύκλῳ, εἴ που πόπανον εἴη τι καταλελειμμένον: "ἔπειτα ταῦθ ἥγιζεν ἐς σάκταν τινά.", "ἔπειτ ἀναβλέψας ὁρῶ τὸν ἱερέα"

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σὺν προξένοισι μάντεσίν τε Πυθικοῖς.

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" ¹⁴³⁷ καὶ χαῖρ: ἐμοὶ γὰρ οὐ θέμις φθιτοὺς ὁρᾶν"

¹⁴³⁷ And thee Hippolytus, I admonish; hate not thy sire, for in this death thou dost but meet thy destined fate.

⁵⁵¹ κᾆτα πῶς ἀφικόμεσθα δεῦρο —

⁵⁵¹ Didst thou lodge with one of the public hosts? Xuthu

^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:
7.142 This answer seemed to be and really was more merciful than the first, and the envoys, writing it down, departed for Athens. When the messengers had left Delphi and laid the oracle before the people, there was much inquiry concerning its meaning, and among the many opinions which were uttered, two contrary ones were especially worthy of note. Some of the elder men said that the gods answer signified that the acropolis should be saved, for in old time the acropolis of Athens had been fenced by a thorn hedge, which, by their interpretation, was the wooden wall. But others supposed that the god was referring to their ships, and they were for doing nothing but equipping these. Those who believed their ships to be the wooden wall were disabled by the two last verses of the oracle: 7.143 Now there was a certain Athenian, by name and title Themistocles son of Neocles, who had lately risen to be among their chief men. He claimed that the readers of oracles had incorrectly interpreted the whole of the oracle and reasoned that if the verse really pertained to the Athenians, it would have been formulated in less mild language, calling Salamis “cruel” rather than “divine ” seeing that its inhabitants were to perish. Correctly understood, the gods oracle was spoken not of the Athenians but of their enemies, and his advice was that they should believe their ships to be the wooden wall and so make ready to fight by sea. When Themistocles put forward this interpretation, the Athenians judged him to be a better counsellor than the readers of oracles, who would have had them prepare for no sea fight, and, in short, offer no resistance at all, but leave Attica and settle in some other country."

^396d ΕΡΜ. καὶ μὲν δή, ὦ Σώκρατες, ἀτεχνῶς γέ μοι δοκεῖς ὥσπερ οἱ ἐνθουσιῶντες ἐξαίφνης χρησμῳδεῖν. ΣΩ. καὶ αἰτιῶμαί γε, ὦ Ἑρμόγενες, μάλιστα αὐτὴν ἀπὸ Εὐθύφρονος τοῦ Προσπαλτίου προσπεπτωκέναι μοι· ἕωθεν γὰρ πολλὰ αὐτῷ συνῆ καὶ παρεῖχον τὰ ὦτα. κινδυνεύει οὖν ἐνθουσιῶν οὐ μόνον τὰ ὦτά μου ἐμπλῆσαι τῆς δαιμονίας σοφίας, ἀλλὰ καὶ τῆς ψυχῆς ἐπειλῆφθαι. δοκεῖ οὖν μοι

^396d Hermogenes. Indeed, Socrates, you do seem to me to be uttering oracles, exactly like an inspired prophet. Socrates. Yes, Hermogenes, and I am convinced that the inspiration came to me from Euthyphro the Prospaltian. For I was with him and listening to him a long time early this morning. So he must have been inspired, and he not only filled my ears but took possession of my soul with his superhuman wisdom. So I think this is our duty:

^3c ΣΩ. ὦ φίλε Εὐθύφρων, ἀλλὰ τὸ μὲν καταγελασθῆναι ἴσως οὐδὲν πρᾶγμα. Ἀθηναίοις γάρ τοι, ὡς ἐμοὶ δοκεῖ, οὐ σφόδρα μέλει ἄν τινα δεινὸν οἴωνται εἶναι, μὴ μέντοι διδασκαλικὸν τῆς αὑτοῦ σοφίας· ὃν δʼ ἂν καὶ ἄλλους οἴωνται

^3c Socrates. My dear Euthyphro, their ridicule is perhaps of no consequence. For the Athenians, I fancy, are not much concerned, if they think a man is clever, provided he does not impart his clever notions to others; but when they think he makes others to be like himself,

^642d ἀληθῶς καὶ οὔτι πλαστῶς εἰσιν ἀγαθοί. θαρρῶν δὴ ἐμοῦ γε ἕνεκα λέγοις ἂν τοσαῦτα ὁπόσα σοι φίλον. ΚΛ. καὶ μήν, ὦ ξένε, καὶ τὸν παρʼ ἐμοῦ λόγον ἀκούσας τε καὶ ἀποδεξάμενος, θαρρῶν ὁπόσα βούλει λέγε. τῇδε γὰρ ἴσως ἀκήκοας ὡς Ἐπιμενίδης γέγονεν ἀνὴρ θεῖος, ὃς ἦν ἡμῖν οἰκεῖος, ἐλθὼν δὲ πρὸ τῶν Περσικῶν δέκα ἔτεσιν πρότερον παρʼ ὑμᾶς κατὰ τὴν τοῦ θεοῦ μαντείαν, θυσίας τε ἐθύσατό ^909b πρὸς τῷ θεοὺς μὴ νομίζειν ἢ ἀμελεῖς ἢ παραιτητοὺς εἶναι, καταφρονοῦντες δὲ τῶν ἀνθρώπων ψυχαγωγῶσι μὲν πολλοὺς τῶν ζώντων, τοὺς δὲ τεθνεῶτας φάσκοντες ψυχαγωγεῖν καὶ θεοὺς ὑπισχνούμενοι πείθειν, ὡς θυσίαις τε καὶ εὐχαῖς καὶ ἐπῳδαῖς γοητεύοντες, ἰδιώτας τε καὶ ὅλας οἰκίας καὶ πόλεις χρημάτων χάριν ἐπιχειρῶσιν κατʼ ἄκρας ἐξαιρεῖν, τούτων δὲ ὃς ἂν ὀφλὼν εἶναι δόξῃ, τιμάτω τὸ δικαστήριον αὐτῷ κατὰ,

^642d not by outward compulsion but by inner disposition. Thus, so far as I am concerned, you may speak without fear and say all you please. Clin. My story, too, Stranger, when you hear it, will show you that you may boldly say all you wish. You have probably heard how that inspired man Epimenides, who was a family connection of ours, was born in Crete ; and how ten years before the Persian War, in obedience to the oracle of the god, he went to Athens and offered certain sacrifices which the god had ordained; and how, moreover, when the Athenians were alarmed at the Persians’ expeditionary force,
^909b or open to bribes, despise men, charming the souls of many of the living, and claiming that they charm the souls of the dead, and promising to persuade the gods by bewitching them, as it were, with sacrifices, prayers and incantations, and who try thus to wreck utterly not only individuals, but whole families and States for the sake of money,—if any of these men be pronounced guilty, the court shall order him to be imprisoned according to law in the mid-country jail,

^81a ΜΕΝ. οὐκοῦν καλῶς σοι δοκεῖ λέγεσθαι ὁ λόγος οὗτος, ὦ Σώκρατες; ΣΩ. οὐκ ἔμοιγε. ΜΕΝ. ἔχεις λέγειν ὅπῃ; ΣΩ. ἔγωγε· ἀκήκοα γὰρ ἀνδρῶν τε καὶ γυναικῶν σοφῶν περὶ τὰ θεῖα πράγματα— ΜΕΝ. τίνα λόγον λεγόντων; ΣΩ. ἀληθῆ, ἔμοιγε δοκεῖν, καὶ καλόν. ΜΕΝ. τίνα τοῦτον, καὶ τίνες οἱ λέγοντες; ΣΩ. οἱ μὲν λέγοντές εἰσι τῶν ἱερέων τε καὶ τῶν ἱερειῶν ὅσοις μεμέληκε περὶ ὧν μεταχειρίζονται λόγον οἵοις τʼ εἶναι ^81b διδόναι· λέγει δὲ καὶ Πίνδαρος καὶ ἄλλοι πολλοὶ τῶν ποιητῶν ὅσοι θεῖοί εἰσιν. ἃ δὲ λέγουσιν, ταυτί ἐστιν· ἀλλὰ σκόπει εἴ σοι δοκοῦσιν ἀληθῆ λέγειν. φασὶ γὰρ τὴν ψυχὴν τοῦ ἀνθρώπου εἶναι ἀθάνατον, καὶ τοτὲ μὲν τελευτᾶν—ὃ δὴ ἀποθνῄσκειν καλοῦσι—τοτὲ δὲ πάλιν γίγνεσθαι, ἀπόλλυσθαι δʼ οὐδέποτε· δεῖν δὴ διὰ ταῦτα ὡς ὁσιώτατα διαβιῶναι τὸν βίον· οἷσιν γὰρ ἂν— Φερσεφόνα ποινὰν παλαιοῦ πένθεος δέξεται, εἰς τὸν ὕπερθεν ἅλιον κείνων ἐνάτῳ ἔτεϊ ἀνδιδοῖ ψυχὰς πάλιν,

^81a Men. Now does it seem to you to be a good argument, Socrates? Soc. It does not. Men. Can you explain how not? Soc. I can; for I have heard from wise men and women who told of things divine that— Men. What was it they said ? Soc. Something true, as I thought, and admirable. Men. What was it? And who were the speakers? Soc. They were certain priests and priestesses who have studied so as to be able to give a reasoned account of their ministry; and Pindar also
^81b and many another poet of heavenly gifts. As to their words, they are these: mark now, if you judge them to be true. They say that the soul of man is immortal, and at one time comes to an end, which is called dying, and at another is born again, but never perishes. Consequently one ought to live all one’s life in the utmost holiness. For from whomsoever Persephone shall accept requital for ancient wrong, the souls of these she restores in the ninth year to the upper sun again; from them arise,

^244b Δωδώνῃ ἱέρειαι μανεῖσαι μὲν πολλὰ δὴ καὶ καλὰ ἰδίᾳ τε καὶ δημοσίᾳ τὴν Ἑλλάδα ἠργάσαντο, σωφρονοῦσαι δὲ βραχέα ἢ οὐδέν· καὶ ἐὰν δὴ λέγωμεν Σίβυλλάν τε καὶ ἄλλους, ὅσοι μαντικῇ χρώμενοι ἐνθέῳ πολλὰ δὴ πολλοῖς προλέγοντες εἰς τὸ μέλλον ὤρθωσαν, μηκύνοιμεν ἂν δῆλα παντὶ λέγοντες. τόδε μὴν ἄξιον ἐπιμαρτύρασθαι, ὅτι καὶ τῶν παλαιῶν οἱ τὰ ὀνόματα τιθέμενοι οὐκ αἰσχρὸν ἡγοῦντο οὐδὲ ὄνειδος μανίαν· ^249c εἰς ἓν λογισμῷ συναιρούμενον· τοῦτο δʼ ἐστὶν ἀνάμνησις ἐκείνων ἅ ποτʼ εἶδεν ἡμῶν ἡ ψυχὴ συμπορευθεῖσα θεῷ καὶ ὑπεριδοῦσα ἃ νῦν εἶναί φαμεν, καὶ ἀνακύψασα εἰς τὸ ὂν ὄντως. διὸ δὴ δικαίως μόνη πτεροῦται ἡ τοῦ φιλοσόφου διάνοια· πρὸς γὰρ ἐκείνοις ἀεί ἐστιν μνήμῃ κατὰ δύναμιν, πρὸς οἷσπερ θεὸς ὢν θεῖός ἐστιν. τοῖς δὲ δὴ τοιούτοις ἀνὴρ ὑπομνήμασιν ὀρθῶς χρώμενος, τελέους ἀεὶ τελετὰς τελούμενος, τέλεος ὄντως μόνος γίγνεται· ἐξιστάμενος δὲ τῶν,

^244b and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs, but few or none when they have been in their right minds; and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time. And it is worth while to adduce also the fact that those men of old who invented names thought that madness was neither shameful nor disgraceful;
^249c by means of reason the many perceptions of the senses; and this is a recollection of those things which our soul once beheld, when it journeyed with God and, lifting its vision above the things which we now say exist, rose up into real being. And therefore it is just that the mind of the philosopher only has wings, for he is always, so far as he is able, in communion through memory with those things the communion with which causes God to be divine. Now a man who employs such memories rightly is always being initiated into perfect mysteries and he alone becomes truly perfect;

^290c τούτους ἐν ὑπηρετικῇ μοίρᾳ τινί. ΝΕ. ΣΩ. κομιδῇ μὲν οὖν. ΞΕ. ἔτι δὴ προσμείξωμεν ἐγγύτερον ἐπὶ τοὺς μήπω βεβασανισμένους. εἰσὶ δὲ οἵ τε περὶ μαντικὴν ἔχοντές τινος ἐπιστήμης διακόνου μόριον· ἑρμηνευταὶ γάρ που νομίζονται παρὰ θεῶν ἀνθρώποις. ΝΕ. ΣΩ. ναί. ΞΕ. καὶ μὴν καὶ τὸ τῶν ἱερέων αὖ γένος, ὡς τὸ νόμιμόν φησι, παρὰ μὲν ἡμῶν δωρεὰς θεοῖς διὰ θυσιῶν ἐπιστῆμόν ^290d ἐστι κατὰ νοῦν ἐκείνοις δωρεῖσθαι, παρὰ δὲ ἐκείνων ἡμῖν εὐχαῖς κτῆσιν ἀγαθῶν αἰτήσασθαι· ταῦτα δὲ διακόνου τέχνης ἐστί που μόρια ἀμφότερα. ΝΕ. ΣΩ. φαίνεται γοῦν. ΞΕ. ἤδη τοίνυν μοι δοκοῦμεν οἷόν γέ τινος ἴχνους ἐφʼ ὃ πορευόμεθα προσάπτεσθαι. τὸ γὰρ δὴ τῶν ἱερέων σχῆμα καὶ τὸ τῶν μάντεων εὖ μάλα φρονήματος πληροῦται καὶ δόξαν σεμνὴν λαμβάνει διὰ τὸ μέγεθος τῶν ἐγχειρημάτων, ὥστε περὶ μὲν Αἴγυπτον οὐδʼ ἔξεστι βασιλέα χωρὶς ἱερατικῆς,

^290c to look for them in any servile position. Y. Soc. Certainly. Str. But let us draw a little closer still to those whom we have not yet examined. There are men who have to do with divination and possess a portion of a certain menial science; for they are supposed to be interpreters of the gods to men. Y. Soc. Yes. Str. And then, too, the priests, according to law and custom, know how to give the gods, by means of sacrifices, the gifts that please them from u
^290d and by prayers to ask for us the gain of good things from them; now these are both part of a servant’s art. Y. Soc. At least they seem to be so. Str. At last, then, I think we are, as it were, on the track of our quarry. For the bearing of the priests and prophets is indeed full of pride, and they win high esteem because of the magnitude of their undertakings. In Egypt, for example, no king can rule without being a priest,

^364b καὶ πένητες ὦσιν, ὁμολογοῦντες αὐτοὺς ἀμείνους εἶναι τῶν ἑτέρων. τούτων δὲ πάντων οἱ περὶ θεῶν τε λόγοι καὶ ἀρετῆς θαυμασιώτατοι λέγονται, ὡς ἄρα καὶ θεοὶ πολλοῖς μὲν ἀγαθοῖς δυστυχίας τε καὶ βίον κακὸν ἔνειμαν, τοῖς δʼ ἐναντίοις ἐναντίαν μοῖραν. ἀγύρται δὲ καὶ μάντεις ἐπὶ πλουσίων θύρας ἰόντες πείθουσιν ὡς ἔστι παρὰ σφίσι δύναμις ἐκ θεῶν ποριζομένη θυσίαις τε καὶ ἐπῳδαῖς, εἴτε τι

" ^364b and disregard those who are in any way weak or poor, even while admitting that they are better men than the others. But the strangest of all these speeches are the things they say about the gods and virtue, how so it is that the gods themselves assign to many good men misfortunes and an evil life but to their opposites a contrary lot; and begging priests and soothsayers go to rich mens doors and make them believe that they by means of sacrifices and incantations have accumulated a treasure of power from the gods that can expiate and cure with pleasurable festival"

^2.2.1 τέσσαρα μὲν γὰρ καὶ δέκα ἔτη ἐνέμειναν αἱ τριακοντούτεις σπονδαὶ αἳ ἐγένοντο μετ’ Εὐβοίας ἅλωσιν: τῷ δὲ πέμπτῳ καὶ δεκάτῳ ἔτει, ἐπὶ Χρυσίδος ἐν Ἄργει τότε πεντήκοντα δυοῖν δέοντα ἔτη ἱερωμένης καὶ Αἰνησίου ἐφόρου ἐν Σπάρτῃ καὶ Πυθοδώρου ἔτι δύο μῆνας ἄρχοντος Ἀθηναίοις, μετὰ τὴν ἐν Ποτειδαίᾳ μάχην μηνὶ ἕκτῳ καὶ ἅμα ἦρι ἀρχομένῳ Θηβαίων ἄνδρες ὀλίγῳ πλείους τριακοσίων ʽἡγοῦντο δὲ αὐτῶν βοιωταρχοῦντες Πυθάγγελός τε ὁ Φυλείδου καὶ Διέμπορος ὁ Ὀνητορίδοὐ ἐσῆλθον περὶ πρῶτον ὕπνον ξὺν ὅπλοις ἐς Πλάταιαν τῆς Βοιωτίας οὖσαν Ἀθηναίων ξυμμαχίδα. ^4.133.2 καὶ ὁ νεὼς τῆς Ἥρας τοῦ αὐτοῦ θέρους ἐν Ἄργει κατεκαύθη, Χρυσίδος τῆς ἱερείας λύχνον τινὰ θείσης ἡμμένον πρὸς τὰ στέμματα καὶ ἐπικαταδαρθούσης, ὥστε ἔλαθεν ἁφθέντα πάντα καὶ καταφλεχθέντα. ^4.133.3 καὶ ἡ Χρυσὶς μὲν εὐθὺς τῆς νυκτὸς δείσασα τοὺς Ἀργείους ἐς Φλειοῦντα φεύγει: οἱ δὲ ἄλλην ἱέρειαν ἐκ τοῦ νόμου τοῦ προκειμένου κατεστήσαντο Φαεινίδα ὄνομα. ἔτη δὲ ἡ Χρυσὶς τοῦ πολέμου τοῦδε ἐπέλαβεν ὀκτὼ καὶ ἔνατον ἐκ μέσου, ὅτε ἐπεφεύγει.

" ^2.2.1 The thirty years truce which was entered into after the conquest of Euboea lasted fourteen years. In the fifteenth, in the forty-eighth year of the priestess-ship of Chrysis at Argos, in the Ephorate of Aenesias at Sparta, in the last month but two of the Archonship of Pythodorus at Athens, and six months after the battle of Potidaea, just at the beginning of spring, a Theban force a little over three hundred strong, under the command of their Boeotarchs, Pythangelus, son of Phyleides, and Diemporus, son of Onetorides, about the first watch of the night, made an armed entry into Plataea, a town of Boeotia in alliance with Athens .",
^4.133.2 The same summer also the temple of Hera at Argos was burnt down, through Chrysis, the priestess, placing a lighted torch near the garlands and then falling asleep, so that they all caught fire and were in a blaze before she observed it. ^4.133.3 Chrysis that very night fled to Phlius for fear of the Argives, who, agreeably to the law in such a case, appointed another priestess named Phaeinis. Chrysis at the time of her flight had been priestess for eight years of the present war and half the ninth.

^2.2.13 ἔγωγε, ἔφη. εἶτα τούτων μὲν ἐπιμελεῖσθαι παρεσκεύασαι, τὴν δὲ μητέρα τὴν πάντων μάλιστά σε φιλοῦσαν οὐκ οἴει δεῖν θεραπεύειν; οὐκ οἶσθʼ ὅτι καὶ ἡ πόλις ἄλλης μὲν ἀχαριστίας οὐδεμιᾶς ἐπιμελεῖται οὐδὲ δικάζει, ἀλλὰ περιορᾷ τοὺς εὖ πεπονθότας χάριν οὐκ ἀποδόντας, ἐὰν δέ τις γονέας μὴ θεραπεύῃ, τούτῳ δίκην τε ἐπιτίθησι καὶ ἀποδοκιμάζουσα οὐκ ἐᾷ ἄρχειν τοῦτον, ὡς οὔτε ἂν τὰ ἱερὰ εὐσεβῶς θυόμενα ὑπὲρ τῆς πόλεως τούτου θύοντος οὔτε ἄλλο καλῶς καὶ δικαίως οὐδὲν ἂν τούτου πράξαντος; καὶ νὴ Δία ἐάν τις τῶν γονέων τελευτησάντων τοὺς τάφους μὴ κοσμῇ, καὶ τοῦτο ἐξετάζει ἡ πόλις ἐν ταῖς τῶν ἀρχόντων δοκιμασίαις.

^2.2.13 And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office.

^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.

" ^1.188 I am also surprised, fellow citizens, that you who hate the brothel-keeper propose to let the willing prostitute go free. And it seems that a man who is not to be permitted to be a candidate for election by lot for the priesthood of any god, as being impure of body as that is defined by the laws, this same man is to write in our decrees prayers to the August GoddessesThe Eumenides. in behalf of the state. Why then do we wonder at the futility of our public acts, when the names of such public men as this stand at the head of the peoples decrees? And shall we send abroad as ambassador a man who has lived shamefully at home, and shall we continue to trust that man in matters of the greatest moment? What would he not sell who has trafficked in the shame of his own body? Whom would he pity who has had no pity on himself?",
^3.18 I will first cite cases where this would be least expected. For example, the law directs that priests and priestesses be subject to audit, all collectively, and each severally and individually—persons who receive perquisites only, and whose occupation is to pray to heaven for you; and they are made accountable not only separately, but whole priestly, families together, the Eumolpidae, the Ceryces, and all the rest.

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^19.281 will you be content that all these men should have been subjected to the inexorable penalty of law; that they should find no succor in mercy or compassion, in weeping children bearing honored names, or in any other plea? And then, when you have in your power a son of Atrometus the dominie, and of Glaucothea, the fuglewoman of those bacchanalian routs for which another priestess According to Ulpian her name was Nino and her crime was mixing a love-potion. suffered death, will you release the son of such parents, a man who has never been of the slightest use to the commonwealth, neither he, nor his father, nor any member of his precious family?
^21.53 Oracles from Dodona To the people of the Athenians the prophet of Zeus announces. Whereas ye have let pass the seasons of the sacrifice and of the sacred embassy, he bids you send nine chosen envoys, and that right soon. To Zeus of the Ship There was a temple at Dodona dedicated to Zeus under this title to commemorate a rescue from shipwreck. sacrifice three oxen and with each ox three sheep; to Dione one ox and a brazen table for the offering which the people of the Athenians have offered. The prophet of Zeus in Dodona announces. To Dionysus pay public sacrifices and mix a bowl of wine and set up dances; to Apollo the Averter sacrifice an ox and wear garlands, both free men and slaves, and observe one day of rest; to Zeus, the giver of wealth, a white bull.
^21.114 This man, then, is so impious, so abandoned, so ready to say or do anything, without stopping for a moment to ask whether it is true or false, whether it touches an enemy or a friend, or any such question, that after accusing me of murder and bringing that grave charge against me, he suffered me to conduct initiatory rites and sacrifices for the Council, and to inaugurate the victims on behalf of you and all the State; ^21.115 he suffered me as head of the Sacred Embassy to lead it in the name of the city to the Nemean shrine of Zeus; he raised no objection when I was chosen with two colleagues to inaugurate the sacrifice to the Dread Goddesses. The Eumenides (Furies), whose sanctuary was a cave under the Areopagus. Would he have allowed all this, if he had had one jot or tittle of proof for the charges that he was trumping up against me? I cannot believe it. So then this is conclusive proof that he was seeking in mere wanton spite to drive me from my native land.
^25.79 No; I am wrong. He has a brother, who is present here in court and who brought that precious action against him. What need to say anything about him? He is own brother to the defendant, born of the same father and mother, and, to add to his misfortunes, he is his twin. It was this brother—I pass over the other facts—who got possession of the drugs and charms from the servant of Theoris of Lemnos, the filthy sorceress whom you put to death on that account with all her family. ^25.80 She gave information against her mistress, and this rascal has had children by her, and with her help he plays juggling tricks and professes to cure fits, being himself subject to fits of wickedness of every kind. So this is the man who will beg him off! This poisoner, this public pest, whom any man would ban at sight as an evil omen rather than choose to accost him, and who has pronounced himself worthy of death by bringing such an action.
^39.2 If the defendant declared himself the son of another father and not of my own, I should naturally have seemed meddlesome in caring by what name he chose to call himself; but, as it is, he brought suit against my father, and having got up a gang of blackmailers This strong phrase occurs also in Dem.
40.9 . to support him—Mnesicles, whom you all probably know, and that Menecles who secured the conviction of Ninus, Ninus was a priestess who was put to death, as the scholiast on Dem.
19.281 tells us, for supplying love-potions to young men. The case seems to have been a notorious one, and reflected little credit on Menecles. and others of the same sort—he went into court, alleging that he was my father’s son by the daughter of Pamphilus, and that he was being outrageously treated, and robbed of his civic rights.
^40.9 however, he was not so wholly the slave of his passion as to deem it right even after my mother’s death to receive the woman into his own house, or to admit that the defendants were his children. No, for all the rest of the time they lived as not being sons of my father, as most of you know; but after Boeotus had grown up and had associated with himself a gang of blackmailers, On this whole passage compare the preceding oration, Dem.
39.2 . whose leaders were Mnesicles and that Menecles who secured the conviction of Ninus, in connection with these men he brought suit against my father, claiming that he was his son.

^1.277 And he when he beheld it said: "Do thou, O king, build here seven altars, and offer upon every one of them a bullock and a ram. And I will turn aside and inquire of God what I am to say." So, having gone forth, immediately he became inspired, the prophetic spirit having entered into him, which drove all his artificial system of divination and cunning out of his soul; for it was not possible that holy inspiration should dwell in the same abode with magic. Then, returning back to the king, and beholding the sacrifices and the altars flaming, he became like the interpreter of some other being who was prompting his words,

^16.16 Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις

^16.16 It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling.

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^438b and only after the victim had been subjected to a deluge and nearly drowned did it at last give in. What, then, was the result touching the priestess? She went down into the oracle unwillingly, they say, and half-heartedly; and at her first responses it was at once plain from the harshness of her voice that she was not responding properly; she was like a labouring ship and was filled with a mighty and baleful spirit. Finally she became hysterical and with a frightful shriek rushed towards the exit and threw herself down, with the result that not only the members of the deputation fled, but also the oracle-interpreter Nicander and those holy men that were present. However, after a little, they went in and took her up, still conscious;

^364e from the nature of Osiris and the ceremony of finding him. That Osiris is identical with Dionysus who could more fittingly know than yourself, Clea? For you are at the head of the inspired maidens of Delphi, and have been consecrated by your father and mother in the holy rites of Osiris. If, however, for the benefit of others it is needful to adduce proofs of this identity, let us leave undisturbed what may not be told, but the public ceremonies which the priests perform in the burial of the Apis, when they convey his body on an improvised bier, do not in any way come short of a Bacchic procession; for they fasten skins of fawns about themselves, and carry Bacchic wand

^23.5 τῷ μέντοι Νικίᾳ συνηνέχθη τότε μηδὲ μάντιν ἔχειν ἔμπειρον· ὁ γὰρ συνήθης αὐτοῦ καὶ τὸ πολὺ τῆς δεισιδαιμονίας ἀφαιρῶν Στιλβίδης ἐτεθνήκει μικρὸν ἔμπροσθεν. ἐπεὶ τὸ σημεῖον, ὥς φησι Φιλόχορος, φεύγουσιν οὐκ ἦν πονηρόν, ἀλλὰ καὶ πάνυ χρηστόν· ἐπικρύψεως γὰρ αἱ σὺν φόβῳ πράξεις δέονται, τὸ δὲ φῶς πολέμιόν ἐστιν αὐταῖς.

^23.5 However, it was the lot of Nicias at this time to be without even a soothsayer who was expert. The one who had been his associate, and who used to set him free from most of his superstition, Stilbides, had died a short time before. For indeed the sign from Heaven, as Philochorus observed, was not an obnoxious one to fugitives, but rather very propitious; concealment is just what deeds of fear need, whereas light is an enemy to them.

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^2.17.1 Μυκηνῶν δὲ ἐν ἀριστερᾷ πέντε ἀπέχει καὶ δέκα στάδια τὸ Ἡραῖον. ῥεῖ δὲ κατὰ τὴν ὁδὸν ὕδωρ Ἐλευθέριον καλούμενον· χρῶνται δὲ αὐτῷ πρὸς καθάρσια αἱ περὶ τὸ ἱερὸν καὶ τῶν θυσιῶν ἐς τὰς ἀπορρήτους. αὐτὸ δὲ τὸ ἱερόν ἐστιν ἐν χθαμαλωτέρῳ τῆς Εὐβοίας· τὸ γὰρ δὴ ὄρος τοῦτο ὀνομάζουσιν Εὔβοιαν, λέγοντες Ἀστερίωνι γενέσθαι τῷ ποταμῷ θυγατέρας Εὔβοιαν καὶ Πρόσυμναν καὶ Ἀκραίαν, εἶναι δὲ σφᾶς τροφοὺς τῆς Ἥρας·,

^2.17.1 Fifteen stades distant from Mycenae is on the left the Heraeum. Beside the road flows the brook called Water of Freedom. The priestesses use it in purifications and for such sacrifices as are secret. The sanctuary itself is on a lower part of Euboea . Euboea is the name they give to the hill here, saying that Asterion the river had three daughters, Euboea, Prosymna, and Acraea, and that they were nurses of Hera.

^2.16 Theopompus likewise narrates things similar to these, viz. that a certain Magnesian came from Asia to Delphi; a man very rich, and abounding in cattle, and that he was accustomed every year to make many and magnificent sacrifices to the Gods, partly through the abundance of his possessions, and partly through piety and wishing to please the Gods. But being thus disposed, he came to the divinity at Delphi, bringing with him a hecatomb for the God, and magnificently honouring Apollo, he consulted his oracle. Conceiving also that he worshipped the Gods in a manner more beautiful than that of all other men, he asked the Pythian deity who the man was that, with the greatest promptitude, and in the best manner, venerated divinity, and 53 made the most acceptable sacrifices, conceiving that on this occasion the God would deem him to be pre-eminent. The Pythian deity however answered, that Clearchus, who dwelt in Methydrium, a town of Arcadia, worshipped the Gods in a way surpassing that of all other men. But the Magnesian being astonished, was desirous of seeing Clearchus, and of learning from him the manner in which he performed his sacrifices. Swiftly, therefore, betaking himself to Methydrium, in the first place, indeed, he despised the smallness and vileness of the town, conceiving that neither any private person, nor even the whole city, could honour the Gods more magnificently and more beautifully than he did. Meeting, however, with the man, he thought fit to ask him after what manner he reverenced the Gods. But Clearchus answered him, that he diligently sacrificed to them at proper times in every month at the new moon, crowning and adorning the statues of Hermes and Hecate, and the other sacred images which were left to us by our ancestors, and that he also honoured the Gods with frankincense, and sacred wafers and cakes. He likewise said, that he performed public sacrifices annually, omitting no festive day; and that in these festivals he worshipped the Gods, not by slaying oxen, nor by cutting victims into fragments, but that he sacrificed whatever he might casually meet with, sedulously offering the first-fruits to the Gods of all the vegetable productions of the seasons, and of all the fruits with which he was supplied. He added, that some of these he placed before the Gods, but that he burnt others; and that, being studious of frugality, he avoided the sacrificing of oxen.

^47.12 I want to tell you a local story about this city and the festival to which you come. It is very sweet and admirable not only to see the Panathenaea, but also to say something about it in the midst of the Greeks, whenever the Athenians in the course of this festival carry the sacred trireme in procession in honor of their goddess. The ship sets out directly from the gates the Dipylon, as if from a calm harbor. Moving from there as if on a waveless sea, it is carried through the middle of the straight and level course (δρόμος) that descends and divides the porticoes stretching out on either side of it. In those porticoes Athenians and others gather to do their buying and selling. ^47.13 The crew of the ship consists of priests and priestesses, all of them eupatrids, crowned with golden or floral wreaths. The ship, upraised and lofty, as if having waves underneath her, moves on wheels, which are fitted with many axles that run straight under the vessel. These wheels bring her, without hindrance, to the hill of Pallas the Acropolis, from where, I think, the goddess watches the festival and the whole festal period.

¹⁹ As to the necessary pleasures of food and drink, he made use of them with sobriety, for to him they were no more than a solace from his fatigues. He especially preached abstinence from animal food, but if a special ceremony compelled him to make use of it, he only tasted it, out of consideration and respect. Every month he sanctified himself according to the rites devoted to the Mother of the Gods Cybele by the Romans, and before them by the Phrygians; he observed the holy days observed among the Egyptians even more strictly than did they themselves; and especially he fasted on certain days, quite openly. During the first day of the lunar month he remained without food, without even having eaten the night before; and he likewise celebrated the New Moon in great solemnity, and with much sanctity. He regularly observed the great festivals of all peoples, so to speak, and the religious ceremonies peculiar to each people or country. Nor did he, like so many others, make this the pretext of a distraction, or of a debauch of food, but on the contrary they were occasions of prayer meetings that lasted all night, without sleep, with songs, hymns and similar devotions. of this we see the proof in the composition of his hymns, which contain homage and praises not only of the gods adored among the Greeks, but where you also see worship of the god Marnas of Gaza, Asklepius Leontychus of Ascalon, Thyandrites who is much worshipped among the Arabs, the Isis who has a temple at Philae, and indeed all other divinities. It was a phrase he much used, and that was very familiar to him, that a philosopher should watch over the salvation of not only a city, nor over the national customs of a few people, but that he should be the hierophant of the whole world in common. Such were the holy and purificatory exercises he practiced, in his austere manner of life. That is how he avoided physical sufferings; and if he was overwhelmed by them he bore them with gentleness, and he dulled their keenness by not allowing his most perfect part to grow tender about himself. He showed the strength of his soul in the face of suffering in his last illness. Even when beaten down by it, a prey to atrocious sufferings, he was still trying to conjure the evil. He begged us in turn to read hymns, during which readings the suffering seemed appeased, and replaced by a sort of impassibility. What is still more surprising, he recalled all that he had heard read, even though the weakness which had overcome him had made him apparently lose the recognition of persons around him. When we read the beginning of a hymn, he would recite its middle and end, especially when they were Orphic verses; for when we were near him we would recite some of them. It was not only against physical sufferings that he showed insensibility; but when external events would unexpectedly strike him, seeming to be contary to the usual course of events, he would on the occurrence of such events say, "Well, such are the habitual accidents of life!" This maxim has seemed to me worthy of preservation, because it bears strong testimony to our philosophers strength of soul. So far as possible, he repressed anger; rather, he did not allow it to break out at all, or rather it was only the sensitive part of the soul that was thereby affected; these involuntary movements no more than touched the rational part, and that only lightly and transitorily. As to sexual pleasures, I think that he admitted them only in the imaginative degree, and that only very superficially.

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ρου ος το δου σι γου Θεοξεν Ἀρχέστρ Κήιι Ἀρχν Ἀφθόνητ Σώιλος Ποτάμ Θέωρος Κοστράτου λεῖδα ΔΑΙ Σωκείδης Εὐκλείδου Ἐπιχάρης Μίκωνος Ἐπιχάρης Ἐπιχάρο Στέφανος Κλέωνος Ἐνπεδίν Ἁλιμούσο Ἀντμ ρο ο Θορκ λέης Ἀριτοκ ἈΚΧ Κεραμέων μῖκρος ΛΔΡΟΓ ασίας Θκλίδ εόπομ Ἐπικράτ Ὀλυμπίωνος Ὀλυμπί Μησιάδο Μησιά

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⁴⁷ n . . upon the table the following:n . . 1 mast-head cup; mast-head cup(s?)n . . a mast-head cup(?) into which the olive oiln . . another mast-head cup; a drinking cupn (5) . . made of metal(?); a statuetten . . a canteen-flask; a box; an incense-censern . . a small tripod; small shield(s?)n . . 2 large shields; a large cupping-glassn with a chain attached; 1 strigiln (10) with a chain attached; a large strigil; anothern one with a chain attached; 2 cupping-glasses; a drinking cup; a canteen-n flask or small cup; a cooling vessel; an brooch; 4 crownsn Uninscribed line The following objects made of iron:n (15) a large ring with a chain attached;n a large strigil; medicaln forceps; 5 surgeon’s knives and forceps;n 2 tablets/platters . . tongs;n 3 medical forceps; 4 strigils;n (20) a ring with a chain; a n statuette and . . throughout n the sanctuary worked in low relief . . n Decree The People decided. Athenodoros proposed. Concerning what the n priest of Asklepios, Euthydemos, says, the People n (25) shall resolve: in order that the preliminary sacrifices (prothumata) may be offered which Euthydemos the priest of Asklepios recommends (exegetai), and n the other sacrifices take place on behalf of the People of the Athenians, n the People shall resolve: that the overseers (epistatas) of the Asklepieion n shall make the preliminary sacrifices (prothumata) that Euthydemos recommends (exegetai),n (30) with money from the quarry set aside for the god, n and pay the other money n towards the building of the sanctuary; and in order that the n Athenians may distribute as much meat as possible, the religious officials (hieropoios) in office shall take care of the n (35) festival with respect to what comes from the People (dēmo); and distribute the n meat of the leading ox to the prytany members n and to the nine archons and the religious officials and n those participating in the procession, and distribute the other meat to the Athenians . . n text from Attic Inscriptions Online, IG II²
47 - Assembly decree concerning sacrifices in cult of Asklepios in Piraeus ,
²⁰⁴ n . . . . . . . . of the . . (5) . . the People shall electn straightaway ten men from all the Athenians and five from the Council;n and those elected shall - in the Eleusinion in the cityn . . of the sacred tract (hieras orgados) . . from neither favour norn (10) enmity . . but as justly and piously as possiblen . . from the sixteenth of Posideon . . in the archonship of Aristodemos (352/1); and there shall be presentn the king (basilea) and the hierophant and the torchbearer (daidouchon) and the Kerykes and the Eumolpidai and any other Athenian whon (15) wishes, so that they may place the markers (horous) as piously and justly as possible;n and there shall have oversight of the sacred tract (hieras orgados) and the othern sacred precincts (hierōn temenōn) at Athens from this day forn all time those whom the law requires for each of them andn the Council of the Areopagos and the generaln (20) elected for the protection (phulakēn) of the countryside (chōras) and the patrol commanders (peripolarchous) and the demarchs and the Council in office at any timen and any other Athenian who wishes, in whatever wayn they know how; and the secretary of the Council shall write on twon pieces of tin, equal and alike, on the one, if it is preferable and bettern (25) for the Athenian People that the king (basilea) lets out then area of the sacred tract (hieras orgados) which is now being worked out or inside the markers (horōn) for building (oikodomian) the portico (prostōiou) and repair (episkeuēn) of the sanctuary (hierou) of the two goddesses; and on the other piece of tin, if it is preferable and better for the Athenian Peoplen to leave the area of the sacred tract (hieras orgados) which is now being worked out or inside the markers (horōn) (30) fallow for the two goddesses; and when the secretaryn has written, the chairman of the presiding committee (epistatēs ho ek tōn proedrōn) shall taken each of the two pieces of tin and roll them up and tie them with wooln and put them into a bronze water jug in the presence of the People;n and the prytany (prutaneis) shall prepare these things; and the treasurers of the goddessn (35) shall bring down a gold and a silver water-jug straightaway to the People;n and the chairman (epistatēs) shall shake the bronze water-jug and take outn each piece of tin in turn, and shall put the first piece of tinn into the gold water-jug and the second into the silver onen and bind them fast; and the prytany chairman (epistatēs tōm prutaneōn) shall seal themn (40) with the public seal and any other Athenian who wishesn shall counterseal them; and when they have been sealed,n the treasurers shall take the water-jugs up to the acropolis;n and the People shall elect three men, one from the Council, two fromn all the other Athenians, to go to Delphi and enquire of the god,n (45) according to which of the writings the Athenians are to actn concerning the sacred tract (hieras orgados), whether those from the gold water-jug or those fromn the silver one; and when they have come back from the god, they shall break openn the water jugs, and the oracle and the writings on the pieces of tinn shall be read to the People; and according to whichever of the writings then (50) god ordains it to be preferable and best for the Athenian People,n according to those they are to act, so that matters relating to the two goddessesn shall be handled as piously as possible and never in future shall anything impiousn happen concerning the sacred tract (hieras orgados) or the other sacred places (hierōn) atn Athens; and the secretary of the Council shall now inscribe this decreen (55) and the previous one of Philokrates about the sacred places (hierōn) onn two stone stelai and stand one at Eleusis by then gateway (propulōi) of the sanctuary (hierou), the other in the Eleusinion in the city;n and the hierophant and the priestess of Demeter shall also sacrifice a propitiatory sacrifice (arestērion) to the two goddesses . . the treasurer of the People . . (60) drachmas; and give for inscribingn . . drachmas for each of the two from then People’s fund for expenditure on decrees; and give for eachn of those elected to go to Delphi - drachmas for travelling expenses; and given to those elected on the sacred tract (hieran orgada) 5 drachmas eachn (65) from the People’s fund for expenditure on decrees; and the official sellers (pōlētas) shall supply as many stone markers (horous) as may be neededn . . the contract (misthōma) . . the Council . . the presiding committee (proedros) . . draw up specifications for their manufacturen . . and placement on the sacredn (70) tract (hieras orgados) . . those who have been elected;n and the treasurer of the People shall give the money . . stone . . the markers (horous) from the People’s fund for expenditure onn decrees.n The following were elected on the sacred tract (hieran orgada) (75) to put new markers (horous) in place of the dilapidated or missing or obsolete ones (anti tōn ekpeptōkotōn). From the Council: Arkephon of Halai,n . . of Thria,n . . of Hagnous.n From private individuals: ... Hippokrates of Kerameis,n . . of Kedoi, Emmenides of Koile or Hekale (80) . . of Sounion, Aristeides of Oe,n . . Glaukon of Perithoidai, Phaidrosn . . for the oracle at Delphi. From private individuals:n . . Eudidaktos of Lamptrai.n From the Council: . . of Lamptrai. The following correction is made:n (85) if this decree lacks anything, the Council shall be empoweredn to vote whatever seems to it to be best.n n text from Attic Inscriptions Online, IG II²
204 - On the boundaries of the sacred tract ,
⁷⁷⁶ n . . . . for good fortune, the Council shall decide:n that the presiding committee (proedrous) allotted to presiden at the forthcoming Assembly shall put the matter on then agenda and submit the opinion of the Counciln (5) to the People, that it seems good to the Council to acceptn the good things that the priestess says? occurred in then sacrifices that she made for the health and preservation of the Counciln and the People and children and womenn and king Demetrios and queenn (10) Phthia and their descendants; and since the priestessn of Athena took care well and with love of honour (philotimōs) of the adornment of the table according ton tradition and the other things which the lawsn and decrees of the People prescribed, and continuesn (15) at every opportunity to be honour-loving (philotimoumenē) towards then goddess, and in the archonship of Alkibiades (237/6) she dedicatedn from her own resources a Theran and . . and a garment of plaited hair; and contributed to the Praxiergidai a hundred drachmas for the ancestral sacrifice fromn (20) her own resources; so, therefore, that the Peoplen may be seen to be honouring those who rate most highlyn piety to the gods, to praisen the priestess of Athena Polias -ten daughter of Polyeuktos of Bate andn (25) crown her with a foliage crown for her pietyn towards the goddess; and to praise also her husbandn Archestratos son of Euthykrates of Amphitropen and crown him with a foliage crownn for his piety towards the goddess and love of honour (philotimias) (30) towards the Council and People; and then prytany secretary shall inscribe thisn decree on a stone stele and stand itn on the acropolis . . . . n text from Attic Inscriptions Online, IG II²
776 - Honours for the priestess of Athena Polias ,
¹⁰³⁴ n Relief depicting a roundel and two akanthos leaves In the archonship of Theokles (103/2), in the seventh prytany, of Kekropis, n for which -thenes son of Kleinias of KothokidaiVII was secretary, on the eleventh of Gamelion,n the eleventh of the prytany. Principal Assembly in the theatre. of the n presiding committee, Demostratos son of Dionysodoros of Euonymonn (5) was putting to the vote and his fellow presiding committee members. The Council and the People decided;n Peisianax son of Timotheos of Halai proposed: since, having made an approach n to the Council, the fathers of the maidens n who have worked the wool for Athena for her robe make clear n that the maidens have followed all the decrees of the People n (10) regarding these matters and have done what is right and have taken part in the procession n in accordance with the prescriptions in the most fine and seemly manner possible, n and have also prepared from their own resources a silver bowl (phialēn) worth a hundred drachmas, which they wish to dedicate to n Athena as a memorial (hupomnēma) of their piety towards the goddess; and they request n (15) the Council and People . . . . n col. 1 n Lines missing with names of maidens from Erechtheis, Aigeis, and Pandionis 10 lines traces of names from Leontis (26) - daughter of - of Eupyridain PtolemaisV - daughter of - of Phlyan - daughter of - of Berenikidain (30) - daughter of - of Oinoen - daughter of - of Aigilian -a daughter of Sosikrates of Hekalen - daughter of Dionysios of Phlya AkamantisVI (35) Apollonia daughter of Boutheros of Eitean Philotera daughter of Nikomachos of Cholargos Apollonia daughter of Chairion of Hermosn Euterpe daughter of Demetrios of Eitean Diodora daughter of Asklapos of Sphettos (40) Demostrate daughter of Pamphilos of Kephalen Kallistarete daughter of Thrason of Cholargosn Kleo daughter of Sokrates of Kerameis Thearis daughter of Hetairion of Kikynna Kleo daughter of Nikias of Thorikos (45) Peitho daughter of Hermon of Sphettos OineisVII Dameion daughter of Agon of Phylen Akestion daughter of Xenokles of Acharnain Theogenis daughter of Theogenes of Ptelean (50) Ktesikleia daughter of Apollonios of Acharnain Parion daughter of Achaios of Acharnai Mikkion daughter of Miltiades of Lakiadai Atheno daughter of Epameinondas of Perithoidain Epainete daughter of Aristoboulos of Thrian n col. 2 n two or three lines lost (55) KekropisVIII . . - daughter of - of Meliten - daughter of Sarapion of Meliten - daughter of - of Meliten (60) - daughter of - of Aixonen - daughter of - of Halain - daughter of - of Sypalettosn - daughter of - of Epieikidain - daughter of - of Halain (65)- daughter of - of Meliten one or two lines missing? . . . . HippothontisIX Theophile daughter of - of -n (70) Niko- daughter of - of -n Lysistrate daughter of - of -n Erotion daughter of - of -n Strat- daughter of - of -n So- daughter of - of -n (75) Ammoni- daughter of - of -n Sos- daughter of - of -n Niko- daughter of - of -n Euko- daughter of - of -n Leonti- daughter of - of -n (80) Athen- daughter of - of -n Ti- daughter of - of -n AiantisX one line missing? Ain- daughter of - of -n Pan- daughter of - of -n (85) Aristonyme? daughter of Aristonymos? of -n Megiste daughter of Zenon of -n Demo daughter of Miltiades of -n Aristo daughter of Physkion of Phaleron Aristonike daughter of Pos- of -n (90) Panarista daughter of Mantias of Marathon Phileto daughter of Agathokles of Phaleron Theokleia daughter of Hermo- of -n Agathokleia daughter of So- of -n Theophile daughter of Iason of -n (95) AntiochisXI Diodora daughter of Mentor of -n Isias daughter of Eubios of Alopeken Timokrateia daughter of Phil- of -n Demostrate daughter of Theio- of -n (100) Sos- daughter of Archias of -n - daughter of - of -n - daughter of Dionysios of -n . . - daughter of Pherenikos of -n (105) AttalisXII -dike daughter of Lyson of -n Ameinonike daughter of Pa- of -n Arsinoe daughter of Dios of A-n Sostrate daughter of Sostratos? of -n (110) -dora daughter of Kephiso- of -n Isidote daughter of Apoll- of -n Agathokleia daughter of Agathokles? of -n Philoxena daughter of Olyn- of -n Niko daughter of Thrasymachos of -n (115) Kallistrate daughter of - of -.n n text from Attic Inscriptions Online, IG II²
1034 - Honours for the girls who worked on the robe for Athena (103/2 BC) ,
¹¹⁷⁷ n . . the demarch in office at any time shall take caren of the Thesmophorion together with the priestess, that n no-one releases anything or gathers a n thiasos or installs sacred objects n (5) or performs purification rites or n approaches the altars or the pit (megaron) without the priestess exceptn when it is the festival of the Thesmophorian or the Plerosia or the Kalamaia n (10) or the Skira or another day n on which the women come together according to n ancestral tradition; that the Piraeans shalln resolve: if anyone does any of these things n in contravention of these provisions, the demarch n (15) shall impose a penalty and bring him before a n law court under the laws n that are in place with respect to these things; and concerning n the gathering of wood in the sanctuaries, if anyone n gathers wood, may the old laws (archaious nomous) (20) be valid, those that are in place with respect to n these matters; and the boundary officers (horistas) shall inscriben this decree together with the demarch n and stand it by the way up to n the Thesmophorion. n text from Attic Inscriptions Online, IG II²
1177 - Decree of deme Piraeus concerning the Thesmophorion ,
¹²⁸³ n Godsn In the archonship of Polystratos (240/39), on the eighth of Hekatombaion,n at the principal assembly. Sosias son of Hippokrates proposed:n since the Athenian People has granted to the Thracians alonen (5) among all foreign peoples (ethnōn) the right to acquire land (egktēsin) and found an sanctuary, in accordance with the oracle (manteian) from Dodona, and to conduct a procession n from the hearth in the city hall (prutaneiou), and now those n who have been selected in the city to establish (kataskeuasasthai) a sanctuary think thatn we should be on friendly terms with one another; in order therefore thatn (10) the orgeones too may be seen both to obey the law of the cityn which instructs the Thracians to conduct the processionn to Piraeus and to be on friendly terms with the orgeones in the city,n for good fortune the orgeones shall decide,n that however those in the city choose to organisen (15) their procession, let them process from the city hall (prutaneiou) to the Piraeus along with those from the Piraeus;n and the managers (epimelētas) in the Piraeus shall receive them, n providing them in the Nymphaion with sponges and basins and water and crowns (stephanous), and a meal (ariston) in the sanctuary such as theyn (20) prepare for themselves; and when the sacrifices occur, n the priest and the priestess shall pray, in addition to the prayers which they (usually) pray,n also for the orgeones in the city in the same way, in order that,n these things coming to pass and the whole (Thracian) people (ethnous) being of one mind, n the sacrifices to the gods and everything else that is proper n (25) may take place in accordance with the traditions of the Thracians and the laws of the city, n and the relations of the whole (Thracian) people (ethnei) with the gods may be on a good and pious footing;n and if they want to approach the (Piraeus) orgeones on any other matter,n they shall always have the right of first access after the preliminary rituals, and if any of the orgeones in the city want (30) to join the orgeones (in the Piraeus) they may be allowed to join and receive their portion for life without paying the dues . . n text from Attic Inscriptions Online, IG II²
1283 - Decree of the orgeones of Bendis (240/39 BC) ,
¹³⁵⁶ n . . . . for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup (kotulēs) of honey,n 3 ob.; for three cups of olive oil, 1½ ob.; for firewood (phruganōn), 2 ob.; on then table, a thigh, a haunch-flank, half a head of tripe or sausage.n (5) For the priestess of the Heroine, priestly dues (hiereōsuna), 5 dr.; the skins of then all the victims for the Heroine (hērōiniōn); for a singed full-grown victim, 3 dr.; a share of the meat;n for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil,n 1½ ob.; for firewood, 2 ob.; on the table, a thigh, a haunch-n flank, half a head of tripe or sausage. For the priestess of Dionysos Anthios,n (10) priestly dues (hiereōsuna), 5 dr.; the skin of the billy-goat (trago); on then table, a thigh, a haunch-flank, half a head of tripe or sausage.n For the priestess of Hera, priestly dues (hierōsuna), 5 dr.; the skin of the ewe (oios); for a singed full-grownn victim, 3 dr.; a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey,n 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; onn (15) the table, a thigh, a haunch-flank, half a head ofn tripe or sausage. For the priestess of Demeter Chloe, priestly dues (hiereōsuna), 5 dr.; a sharen of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.;n for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on the table,n a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of -, (20) priestly dues (hiereōsuna), 5 dr.; the skin of the ewe (oios); a share n of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups n of olive oil, 1½ ob.; for firewood, 2 ob.; on the table, n a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of the Chaste Goddess (Hagnēs Theo), priestly dues (hiereōsuna), 5 dr.; for a third (triteōs) of barley, 1 dr.; for a sixth (hekteōs) of wheat,n (25) 1 dr.; for two cups of honey, 1 dr.; for three cups of olive oil, 1½ ob.;n for a chous of wine, 2½ ob.; for firewood, 2 ob.; for logs (xulōn), 3 dr. For the priest of the Chaste Goddess,n the same as for the priestess, and the skins of the animals sacrificedn for both, and 20 dr. For the priest of Paralos, priestly dues (hiereōsuna), 5 dr. and 10 dr.; the skin of then wether (oios); for a sixth (hekteōs) of wheat, 1 dr.; for two cups of honey, 1 dr.;n (30) for three cups of olive oil, 1½ ob.; for a fourth of barley, 4½ ob.; for two choes (chooin) of wine,n 5 ob.; for firewood, 2 ob. For the priest of the Archegetes and of the othern heroes, priestly dues, 5 dr.; the skins of whatever victims he consecrates for sacrifice (katarxētai);n on the sacrificial hearth (escharan); for a half-sixth (hēmiekteō) of wheat, 3 ob.; for three cups ofn olive oil, 1½ ob.; for a cup of honey, 3 ob.; whenever (he prepares) the table,n (35) for two choinikes (choinikoin) of barley, 1½ ob.; for two cups of olive oil, 1 ob.;n for half a cup (hēmikotulio) of honey, 1½ ob.; for firewood, 2 ob. And whenever one of then Fifties (pentēkostuōn) sacrifices anywhere at the hero-shrines, they shall provide on then table two choinikes (choinike) of wheat, two cups of oil,n half a cup (hēmikotulion) of honey.n n text from Attic Inscriptions Online, IG II²
1356 - Provisions for priests and priestesses (in Aixone?) ,
¹³⁶¹ n . . those who aren inscribed on the stele or their descendants. If anyn of the orgeones who share in the sanctuary sacrifices to the goddess, they shall sacrifice without charge;n but if a non-member (idiōtēs) sacrifices to the goddess, they shall give to the priestess for a young animal (galathēnou) 1½ obolsn (5) and the skin and the whole right thigh, for a full-grown animal 3 obols and the skin andn thigh in the same way, for a bovine 1 drachma and the skin. They shall give the priestly dues n for females (scil. animals) to the priestess, for males to the priest. No one is to make offeringsn in the sanctuary beside the altar (parabōmia), or be fined 50 drachmas. In order that the house andn the sanctuary may be repaired, the rent for the house and the water, whatever they are leased out for,n (10) shall be spent on the repair of the sanctuary and the house, and on nothing else,n until the sanctuary and house are repaired, unless the orgeones make a different decisionn . . to the sanctuary; but water shall be left for the use of the lessee.n If anyone proposes or puts to the vote anything contrary to this law, let the proposern and the one who puts it to the vote owe 50 drachmas to the goddess and be excluded from the common activities;n (15) and the managers (epimelētas) shall inscribe him on the stele as owing this money to the goddess. n The managers and the religious officials (hieropoious) shall convene an assembly (agoran) and meeting (xullogon) in the sanctuaryn about the affairs of the society on the second of each month. Each of the orgeonesn who share in the sanctuary shall give to the sacred officials two drachmas for the sacrificen in Thargelion before the sixteenth. Anyone who is present in Athens n (20) and in good health and does not contribute shall owe 2 drachmas sacred to the goddess. In order thatn there may be as many orgeones of the sanctuary as possible, let anyone who wishes payn - drachmas and share in the sanctuary and be inscribed on the stele. The orgeones shall check (dokimazein) those who are being inscribed on the stele n and hand over the names of those who have been checked to the secretary in Thargelion10 . . n text from Attic Inscriptions Online, IG II²
1361 - Decree of the orgeones of Bendis (ca. 330-324/3 BC) , ¹³⁶² n Gods. The priest of Apollo Erithaseos announces and forbids on behalf of himselfn and the demesmen and the Athenian People,n (5) that in the sanctuary (hieron) of Apollo there be any cutting orn carrying out of the sanctuary of wood (xula) or branches-with-leaves (kouron) or firewood (phrugana) orn fallen leaves (phullobola); and if anyone is caughtn cutting or taking any of the forbidden items from then sanctuary (hierou), if the person caught is a slave, he will be floggedn (10) with fifty lashes of the whip and the priest will hand him over,n with the name of his master, to then king (basilei) and the Council in accordance with then decree of the Athenian Council and People; and if he is a free man, the priest,n (15) together with the demarch, will fine him fifty drachmasn and will hand over his name to then king (basilei) and the Council in accordance with then decree of the Athenian Council and People. n text from Attic Inscriptions Online, IG II² 1362 - Priestly edict from Attica (Eupyridai?) ,
³⁴⁵³ n This . . Lysimache was by her descent (genos) (daughter) of Drakontides;n she completed eighty-eight years;n . . sixty-four years she served (latreus&

^33.115 ἐπὶ Πολυεύκτου ἄρχοντος ἐπὶ τῆς Ἐρεχθηίδος δευτέρας πρυτανείας ἧι Χαιρεφῶν Ἀρχεστράτου Κεφαλῆθεν ἐγραμμάτευεν Μεταγειτνιῶνος ἑνδεκάτει ἑνδεκάτει τῆς πρυτανείας ἐκκλησία κυρία τῶν προέδων ἐπεψήφιζεν Κλείδημος Φρύνωνος Φλεὺς καὶ συμπρόεδροι ἔδοξεν τῆι βουλῆ καὶ τῶι δήμωι Δημόστρατος Ἀριστοφάνυ Παιανιεὺς εἶπεν ὑπὲρ ὧν ἀπαγγέλλει Ἀριστοφάνης ὁ ὑὸς τῆς ἱερείας τῆς Ἀγλαύρου ὑπὲρ τῶν ἱερῶν ὧν ἔθυεν τοῖς εἰσιτητηρίοις τῆι Ἀγλαύρωι καὶ τῶι Ἄρει καὶ τῶι Ἡλίωι καὶ ταῖς Ὥραις καὶ τῶι Ἀπόλλωνι καὶ τοῖς ἄλλοις θεοῖς οἷς πάτριον ἦν ἀγαθεῖ τύχει δεδόχθαι τῆι βουλῆι τοὺς προέδρους οἵτινς ἂν προεδρεύωσιν εἰς τὴν πρώτην ἐκκλησίαν χρηματίσαι περὶ τούτων ἐν ἱεροῖς γνώμην δὲ ξυμβάλλεσθαι τῆς βουλῆς εἰς τὸν δῆμον ὅτι δοκεῖ τῆι βουλῆι τὰ μὲν ἀγαθὰ δέχεσθαι τὴν βουλὴν καὶ τὸν δῆμον τὰ γεγονότα ἐν τοῖς ἱεροῖς ἐφ’ ὑγιείαι καὶ σωτηρίαι τῆς βουλῆς καὶ τοῦ δήμου τοῦ Ἀθηναίων καὶ παίδων καὶ γυναικῶν καὶ ὑπὲρ τοῦ βασιλέως Ἀντιγόνου καὶ Φίλας τῆς βασιλίσσης καὶ τῶν ἐκγόνων αὐτῶν ἐπειδὴ δὲ ἡ ἱέρεια τῆς Ἀγλαύρου τά τε εἰσαγώγεια καὶ τὰς θυσίας ἔθυσε τὰς προσηκούσας ἐπεμελήθη δὲ καὶ τῆς εὐταξίας τῆς ἐν τῆι παννυχίδι ἐκόσμησε δὲ καὶ τὴν τράπεζαν ἐπαινέσαι τὴν ἱέρειαν τῆς Ἀγλαύρου Τιμοκρίτην Πολυνίκου Ἀφιδναίου θυγατέρα καὶ στεφανῶσαι αὐτὴν θαλλοῦ στεφάνωι εὐσεβείας ἕνεκα τῆς πρὸς τοὺς θεούς ἀναγράψαι δὲ τὸ ψήφισμα τὸν γραμματέα τὸν κατὰ πρυτανείαν ἐν στήλει λιθίνει καὶ στῆσαι ἐν τῶι ἱερῶι τῆς Ἀγλαύρου εἰς δὲ τὴν ἀναγραφὴν τῆς στήλης μερίσαι τοὺς ἐπὶ τῆι διοικήσει τὸ γενόμενον ἀνάλωμα ἡ βουλή ὁ δῆμος τὴν ἱέρειαν Τιμοκρίτην, ^43.26 Διογένης Ναυκύδου εἶπεν ἐπειδὴ Φανόμαχος ὁ ταμίας ὁ ἐπὶ Πραξιβούλου ἄρχοντος τάς τε θυσίας τέθυκεν τοῖς θεοῖς καὶ τοῖς ἥρωσιν ὑπὲρ τῶν δημοτῶν ἁπάσας ν τι ἐαυτῶι καὶ τῶν Διονυσίων ἐπεμελήθη καλῶς μετὰ τοῦ δημάρχου Οἰνοίου καὶ ιάλην πεπόηται μᾶν ἄγουσαν ἀργυρίου ατὰ καὶ λόγον ἀπενήνοχεν ἁπάντων ὧν διεν πρός τε τὴν πόλιν καὶ πρὸς τοὺς δημότας ἐ τοῖς χρόνοις τοῖς ἐκ τῶν τῶν τῆς πόλεως καὶ τῶν δηοτῶερι ἀργύριον παρ’ ἑαυτῶι ἐκ τῆς διοικήσεως κατβληκεν Ἀχαρνεῦσν ΗΗΗΔΔ𐅃ΙΙΙΙ καὶ τὰς εὐθύνα δέδωκεν δξας δικαίως τεταμιευκέναι καὶ τῶν ἁπάντων αὐτῶι προσέταξαν χαρνται καλῶς καὶ φιλοτως ηφθαι Ἀχαρνεῦσιν ἐπαινέσαι Φανόμαχον Νικοδήμου Ἀχαρνέα καὶ στεφανῶσαι αὐτὸν θαλλοῦ στεφάνωι φιλοτιμίας ἕνεκκαιοσύνης τῆς εἰς τοὺς δημότας ἀναγράψαι δὲ τόδε τὸ ψήφισμα ἐ στήληι λιθίνει τὸν γραμματέα τῶν δημοτῶν καὶ στῆσαι ἐν τῶι ἱερῶι τῆς Ἀθηνᾶς τῆς Ἱππίας εἰς δὲ τὴν ἀναγραφὴν τῆς στήλης δοῦναι τὸν ταμίαν δραχμὰς καὶ λογίσασθι τοῖς δημόται Διογένης Ναυκύδου εἶπεν ἐπειδὴ ὁ δήμαρχος Οἰνόφιλος καὶ ὁ ταμίας Φανόμαχος καὶ ὁ μελτὴς τῶν Διονυσίων καλῶ καὶ φιλοτίμως εέηνται τῆς τε θυσίας τῶι Διονύσωι πομπῆς καὶ τοῦ ἀγῶνος καὶ τῶν ἄλλων κοσιν ὑπὲρ τῶν δημοτῶν κατὰ τοὺς νόμους ἐψηφίσθαι Ἀχαρνεῦσιν ἐπαινέσαι τὸν δήμαρχον Οἰνόφιλον Ο καὶ τὸν ταμίαν Φανόμαχον Νικοδ καὶ τὸν ἐπιμελητὴν Λέοτα ωνος κτον αὐτῶν κιττοῦ στεφάνωι καὶ ἀνειπεῖν τὸν δήμαρχον τούσδε τοὺς στεφάνους Διονυσίων τῶν Ἀχαρνῆσιν τῶι ἀδε τὸ ψφσα ἐν στήληι λιθίνει χον Οόφον καὶ στσα ἐς Ἀθη Ἱππίας δναι τὸ τίαν Φανόμαχον ΔΔ δραχμὰς καὶ λογμόταις εαι δὲ αὐτοῖς καὶ ποεδα αοῖς ἐγγνοις εἰς τὸν ἀεὶ νον Διονυσ τῶν Ἀχαρνσιν τι γῶ ἐ τοῦ πρώτου βάθρου, ^44.60 θεοί ἐπὶ Λυσιάδου ἄρχοντος Σκιροφοριῶνος δευτέραι ἱσταμένου ἀγορᾶι κυρίαι Βάτραχος εἶπεν ἐπειδὴ οἱ ἐπιμεληταὶ καὶ ὁ γραμματεὺς ἐπεμελήθησαν τῶν θυσιῶν τοῖς θεοῖς καθ’ ἃ πάτριόν ἐστι καὶ τῶν ἄλλων πάντων ὧν οἱ νόμοι προστάττουσιν ἀγαθῆι τύχηι δεδόχθαι τοῖς θιασώταις ἐπαινέσαι αὐτοὺς καὶ στεφανῶσαι ἕκαστον αὐτῶν θαλλοῦ στεφάνωι ἀρετῆς ἕνεκεν καὶ δικαιοσύνης τὸν δὲ ταμίαν μερίσαι εἰς τὸν στέφανον Δ𐅃 δραχμς βόντας τὸ ἀργύριον, , θεοί κατὰ τε ἐμίσθωσεν Χάροψ αληρεὺς καὶ οἱ ὀργνες τοῦ ἡρώιο τὸν ον Θρασυβούλωι Ἀκῆθεν εἴκοσι δραχ τοῦ ἐνιαυτο͂ ἑκάστου ἔτη τριάκοντα ἀποδιδόναι δὲ τὴν μίσθωσιν ἐ τῶι Θαργηλιῶνι ἐνοι οδομεῖσθαι δὲ Θρασβουλον ἐάν τι βούληται τοῖς αὑτοῦ τέλσιν ἐν τῶι χωρίωι τῶι ἔξω τοῦ ὀχετοῦ ἐπειδὰν δὲ ἐξκει ὁ χρόνος τῆς μισθωσεως ἀπιέναι Θρασύβουλον λαβόντα τὸν κέαμον καὶ τὰ ξύλα κὶ τὰ θυρώματα ἐὰμ μή τι αὐτὸν πείει Χάροψ καὶ οἱ ὀργεῶνες στήσαι δὲ στήλην Θρασύβουλον ἐν τῶι ἱερῶι ἀντίγραφα τῶνδε τῶν συνθηκῶν χρόνος ἀρχει Νικοκράτης ἄρχων χρησαι δὲ τῶι ἱερῶι καθαρῶι, άτους Κικ ἱέρεια τῆς Νύμφ τοῦ ἱεροῦ καλῶς καὶ εμένη ἅμα τῷ γέννήλι αὐτὴ ἐκ τῶν ἰδίων ἐπες τε υσίας τὰς ἐπιβαλλού ομιζόμενα πάντα οινιδῶ ἐπαινέσα τὴν ἱέρ ρα ἐφ’ ᾗ ἔχει πρὸς τὴν θεὸ εν ἄγαλμα ἐν τῶι ἱερῶι ι ἐκ τῶν ἰδίων καὶ ἐπὶ Η τῶν ἐκ τῆς περιστ οιούμενοι οἱ γενν δε τὸ δόγμα τὸν, IG II ι Ἀρεοπαγειτῶ αμένου τοῦ ἐπων οντος Φλ Ἀσκληπιάδο μαιως τὸν ἱερέα τοῦ πτοέμου καὶ ἐπώνυμ τῆς Αἰαντίδος φυλῆς οδείσιον Στεφάνου ώνιον hedera ἱερεὺς Αὐ τὸ, θεοί Λεοντεὺς Ἀντιφάνους Κυδαντίδης εἶπε δεδόχθαι Κυδαντίδαις καὶ Ἰωνίδαις ἐπειδὴ οἱ κωλοκράται οἱ ἐπὶ Ἀριστοφά νους ἄρχοντος καὶ ὁ ἱερεὺς τοῦ Ἡρακέως καλῶς καὶ φιλοτίμως ἐπεμελήθησαν τῶν Ἡρακλέων τῶν τε σπονδίων καὶ τῶν θερινῶν ἐπαινέσαι αὐοὺς καὶ στεφανῶσαι θαλλοῦ στεφάνωι ἕκαστον αὐτῶν δικαιοσύνης ἕνεκα καὶ φιλοτιμίας τῆς εἰς Κυδαντδδας καὶ Ἰωνίδας τὸν ἱερέα Μείδωνα Ἀρκεφίλου Κυ δαντίδην καὶ τοὺς κωλοκρά τας Λεοντέα Μενεστράτου Κυδαντίδην Φόρμον Προκλείδου Κυδαντίδην ἀναγράψαι δὲ τόδε τὸ ψήφισμα ἐν στήλι λιθίνηι καὶ στῆσαι ἐν τῶι Ἡρακλείωι

^33.115 n In the archonship of Polyeuktos (250/49), in the secondn prytany, of ErechtheisIII, for which Chairephonn son of Archestratos of KephaleVII was secretary.n On the eleventh of Metageitnion, the eleventh of then (5) prytany. Principal Assembly. of the presiding committeen Kleidemos son of Phrynon of Phlya was putting the voten and his fellow presiding committee members. The Council and Peoplen decided. Demostratos son of Aristophanesn of Paiania proposed: concerning the reportn (10) of Aristophanes son of the priestess of Aglauros about the sacrifices which she made at the initiatory rituals (eisitētēriois) to Aglauros and Ares and Heliosn and the Horai and Apollo and then other gods for whom it is traditional, for goodn (15) fortune, the Council shall decide: that the presiding committee (proedrous) who are to preside at the nextn Assembly shall put the matter on the agenda as an item of the sacredn business and submit the opinion of the Counciln to the People, that it seems good to the Council thatn (20) the Council and People receive the benefitsn that occurred in the sacrifices for the healthn and preservation of the Council and the Athenian People and children and women, and onn behalf of king Antigonos and queenn (25) Phila and their descendants; andn since the priestess of Aglauros made then introductory sacrifices (ta eisagōgeia) and the sacrifices appropriate to her,n and took care of the good order (eutaxias) of then all-night revel (pannuchidi), and adorned the table,n (30) to praise the priestess of Aglauros,n Timokrite daughter of Polynikos of Aphidna and to crown her with a foliage crownn for her piety towards the gods;n and the prytany secretaryn (35) shall inscribe the decree on a stone stele andn stand it in the sanctuary of Aglauros; and forn the inscription of the stele the board of administrators (tous epi tēi dioikēsei) shall allocate the expenditure accrued.n n The Counciln (40) the People (crown)n the priestessn Timokriten n text from Attic Inscriptions Online, SEG
33.115 - Honours for the priestess of Aglauros ,
^43.26 n Decree 1 Diogenes son of Naukydes proposed: since Phanomachosn the treasurer in the archonship of Praxiboulos (315/4) both sacrificed all the sacrifices to the gods and n heroes in the year on behalf of the demesmenn (5) and managed the Dionysia welln and with love of honour (philotimōs) with the demarchn Oinophilos and made a libation bowl (phialēn) of silver weighing an mina (= 100 dr.) according to the law and has given a full accountn of his ficial administration (hōn diōikēsen) both to the n (10) city and to the demesmen within the times specifiedn in the laws of the city and the n demesmen and has deposited (katabeblēken) with the Acharniansn the surplus of the money n from his ficial administration (dioikēseōs), 329 drachmas, and renderedn (15) his accounts (euthunas), in which he was deemed to have held office as treasurer justly,n and managed everything else that the Acharnians n required of him well and with love of honour (philotimōs);n the Acharnians shall resolve, to praisen Phanomachos son of Nikodemos of Acharnai and n (20) crown him with a foliage crown for his love of honour (philotimias) and justice towards the demesmen; n and the secretary of the demesmen shall inscribe this decreen on a stone stele andn stand it in the sanctuary of Athena Hippia;n (25) and the treasurer shall give 20 drachmasn for inscribing the stele and account for itn to the demesmen.n n Decree 2 Diogenes son of Naukydes proposed: since the demarchn Oinophilos and the treasurer Phanomachos andn (30) the manager of the Dionysia have managed welln and with love of honour (philotimōs) both the sacrificen to Dionysos and the procession and the competitionn and are administering (dioikousin) everything else on behalf of the demesmenn according to the laws, the Acharnians shall resolve,n (35) to praise the demarch Oinophilosn son of Oinophilos and the treasurer Phanomachos son of Nikodemosn and the manager, Leon son of Dion,n and crown each of them with an ivy crownn and the demarch shall announce thesen (40)crowns at the Dionysia in Acharnain in the competition; and the demarch Oinophilosn shall inscribe this decree on a stone stelen and stand it in the sanctuary of Athena Hippia;n and the treasurer Phanomachos shall give 20 drachmasn (45)for inscribing the stele andn account for it to the demesmen; and they shall haven a seat of honour, themselves and their descendants,n for all time at the Dionysia at Acharnain in the competition, in the front row (epi tou prōtou bathrou).n n text from Attic Inscriptions Online, SEG
43.26 - Two honorific decrees of the deme Acharnai, 315/4 BC ,
^44.60 n Gods.n In the archonship of Lysiades (244/3) on the second of Skirophorion,n at the principal assembly. Batrachos proposed: since the managers (epimelētai) and the secretaryn have managed the sacrifices to the gods, according to what is traditional, and alln (5) the other matters which the laws require of them, for good fortune the thiasotain shall decide to praise them and crown each of themn with a foliage crown for their excellence (aretēs) and justice (dikaiosunēs); n and the treasurer shall assign for the crown 15 drachmas, and on n receiving the money they shall dedicate in the sanctuary of Bendis.n n text from Attic Inscriptions Online, SEG
44.60 - Decree of a thiasos of Bendis on Salamis (harbour) (244/3 BC) ,
^53.143 n Fragment a n Decree 1 . . . . the Competition-director (agōnothetēs) (?) and the Competition-masters (athlothetai) . . . . for those who made the robe (peplon) well . . . . the People a foliage crown . . (5) . . the robe . . white raiment . . . . Competition-director (agōnothetēs) for the procession (?) . . . . n Fragment b n . . these . . in procession . . Praxiergi or Euenoridai receive (paralabōsin) the years (epheteion) robe (peplon) . . (10) mantle (himation), they march out, they shall hand over to the . . taking joint care of the distribution (diaireseōs) . . so that the Council and People may be seen to distribute (diairoumenoi?) . . . . n Decree 2 In the archonship of Demochares (108/7), in the - prytany, of -, for which - son of (15) Dionysodoros of Ankyle was secretary, . . the eleventh? (-dekatēi) of the prytany. Principal Assembly in the theatre. of the presiding committee, - son ofn Timyllos of Eroiadai was putting to the vote and his fellow presiding committee members. The Council and the People decided; - son of -n of Melite proposed: since, having made an approach to the Council, the fathers of the maidensn who have worked the wool for Athena for her robe make clear that the maidens have followedn (20) all the decrees of the People regarding these matters and have done what is right (dikaia) and haven taken part in the procession in accordance with the prescriptions in the most fine and seemly manner possible, and have also preparedn from their own resources a silver bowl (phialēn) worth a hundred drachmas, which they wish to dedicaten to Athena as a memorial (hupomnēma) of their piety towards the goddess; and they request the Council andn People to permit the dedication of the bowl; with good fortune, the Council shall decide, that those allottedn (25) to preside at the next Assembly shall put these matters on the agenda, and submit to the People the opinionn of the Council that it seems good to the Council to permit the dedication of the bowln which the maidens have prepared (kateskeuakasin), as decreed? and to praise and crown each of them with a foliage crown for their piety towards the gods and their love of honour (philotimias) towards the Council and People; and there shall be inscribed . . of the Competition-director (agōnothetou) (30) of the Panathenaia, Themistokles . . by the prytany secretary on a stone stele the decree and the names of the maidens and it shall be set up on the acropolis by the temple (naon) of Athena Polias, in order that . . the zeal and love of toil (philoponia) they have shown in these matters may be readily emulated (euparakolouthētos?).n n col. 1 n ErechtheisI (35) Kallinike daughter of Aischines of Kephisian Philo?tera daughter of Gerostratos of Lamptrain Dionysia daughter of Dionysios of Kephisian -ppe daughter of Hypsikles of Lamptrain Kallinoe daughter of Pyrrhos of Lamptrain (40) Agatho?kleia daughter of Agathokles of Kedoin Themistodike daughter of Mikion of Kephisian -nike daughter of Pollis of Pergasen -strate daughter of Theogenes of Lamptrain Xenostrate daughter of Agias of Euonymonn (45) -a daughter of Menodotos of Lamptrain AigeisII -o daughter of Patron of Myrrhinouttan -ste daughter of Sosikrates of Phegaian Myro? daughter of Theodoros of Myrrhinouttan (50)-e daughter of Kallias of Baten -la daughter of Ariston of Ankylen - daughter of Apollonides (?) of Otrynen - daughter of -on of Erchian . . n col. 2 n AkamantisVI (55) Kleo daughter of Sokrates of Kerameisn Apollonia daughter of - of Cholargosn Kleo daughter of Nikias of Thorikosn Kall- daughter of Nikon (?) of Sphettosn Diodora daughter of Asklapos of Sphettosn (60) Philotera daughter of Philotheos of Kerameisn Nikomache daughter of Asklepiades of Sphettosn Philotera daughter of Nikomachos of Cholargosn PtolemaisV Pamphile daughter of Xenokrates? of Kydantidain (65) Aisch?ron - daughter of - of -n Demonike daughter of Dionysokles of Hekalen Dionysia daughter of Asklepiades of Phlyan Hierokleia daughter of Dionysios of Phlyan Agathokleia daughter of Biottos of Phlyan (70) Mneso daughter of Asklepiades of Berenikidain Isias daughter of Aristomedes of Aigilian Demostrate daughter of Chairephanes of Aphid Kleopatra daughter of - of Berenikidai (?)n . . n col. 3 n HippothontisIX . . (75) . . . . . . . . . . (80) Bra-n . . Gorg-n Ag- or Hag- M-n (85)E- or He- Hed-n AiantisX . . K-n (90) . . M-n . . . . n text from Attic Inscriptions Online, SEG
53.143 - Honours for the girls who worked on the robe for Athena (108/7 BC) ,
^54.214 n . . . . for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup (kotulēs) of honey,n 3 ob.; for three cups of olive oil, 1½ ob.; for firewood (phruganōn), 2 ob.; on then table, a thigh, a haunch-flank, half a head of tripe or sausage.n (5) For the priestess of the Heroine, priestly dues (hiereōsuna), 5 dr.; the skins of then all the victims for the Heroine (hērōiniōn); for a singed full-grown victim, 3 dr.; a share of the meat;n for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil,n 1½ ob.; for firewood, 2 ob.; on the table, a thigh, a haunch-n flank, half a head of tripe or sausage. For the priestess of Dionysos Anthios,n (10) priestly dues (hiereōsuna), 5 dr.; the skin of the billy-goat (trago); on then table, a thigh, a haunch-flank, half a head of tripe or sausage.n For the priestess of Hera, priestly dues (hierōsuna), 5 dr.; the skin of the ewe (oios); for a singed full-grownn victim, 3 dr.; a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey,n 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; onn (15) the table, a thigh, a haunch-flank, half a head ofn tripe or sausage. For the priestess of Demeter Chloe, priestly dues (hiereōsuna), 5 dr.; a sharen of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.;n for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on the table,n a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of -, (20) priestly dues (hiereōsuna), 5 dr.; the skin of the ewe (oios); a share n of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups n of olive oil, 1½ ob.; for firewood, 2 ob.; on the table, n a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of the Chaste Goddess (Hagnēs Theo), priestly dues (hiereōsuna), 5 dr.; for a third (triteōs) of barley, 1 dr.; for a sixth (hekteōs) of wheat,n (25) 1 dr.; for two cups of honey, 1 dr.; for three cups of olive oil, 1½ ob.;n for a chous of wine, 2½ ob.; for firewood, 2 ob.; for logs (xulōn), 3 dr. For the priest of the Chaste Goddess,n the same as for the priestess, and the skins of the animals sacrificedn for both, and 20 dr. For the priest of Paralos, priestly dues (hiereōsuna), 5 dr. and 10 dr.; the skin of then wether (oios); for a sixth (hekteōs) of wheat, 1 dr.; for two cups of honey, 1 dr.;n (30) for three cups of olive oil, 1½ ob.; for a fourth of barley, 4½ ob.; for two choes (chooin) of wine,n 5 ob.; for firewood, 2 ob. For the priest of the Archegetes and of the othern heroes, priestly dues, 5 dr.; the skins of whatever victims he consecrates for sacrifice (katarxētai);n on the sacrificial hearth (escharan); for a half-sixth (hēmiekteō) of wheat, 3 ob.; for three cups ofn olive oil, 1½ ob.; for a cup of honey, 3 ob.; whenever (he prepares) the table,n (35) for two choinikes (choinikoin) of barley, 1½ ob.; for two cups of olive oil, 1 ob.;n for half a cup (hēmikotulio) of honey, 1½ ob.; for firewood, 2 ob. And whenever one of then Fifties (pentēkostuōn) sacrifices anywhere at the hero-shrines, they shall provide on then table two choinikes (choinike) of wheat, two cups of oil,n half a cup (hēmikotulion) of honey.n n text from Attic Inscriptions Online, SEG
54.214 - Provisions for priests and priestesses (in Aixone?) ,

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