1. Homer, Iliad, 1.446-1.474, 8.238, 8.249, 9.497-9.501, 11.727-11.729, 23.195, 23.209 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •priests and priestesses •priests and priestesses, of asclepius, in city •priests and priestesses, of thesmophoroi at melite •priests and priestesses, of aphrodite pandemos •priests and priestesses, begging Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 45; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19, 256, 260 | 1.446. / So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.447. / So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.448. / So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.449. / So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.450. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.451. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.452. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.453. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.454. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.455. / ward off now from the Danaans the loathly pestilence. 1.456. / ward off now from the Danaans the loathly pestilence. 1.457. / ward off now from the Danaans the loathly pestilence. 1.458. / ward off now from the Danaans the loathly pestilence. 1.459. / ward off now from the Danaans the loathly pestilence. So he spoke in prayer, and Phoebus Apollo heard him. Then, when they had prayed, and had sprinkled the barley grains, they first drew back the victims' heads, and cut their throats, and flayed them, and cut out the thighs and covered them 1.460. / with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it, 1.461. / with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it, 1.462. / with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it, 1.463. / with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it, 1.464. / with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it, 1.465. / and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.466. / and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.467. / and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.468. / and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.469. / and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.470. / and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on, 1.471. / and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on, 1.472. / and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on, 1.473. / and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on, 1.474. / and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on, 8.238. / this Hector, that soon will burn our ships with blazing fire. Father Zeus, was there ever ere now one among mighty kings whose soul thou didst blind with blindness such as this, and rob him of great glory? Yet of a surety do I deem that never in my benched ship did I pass by fair altar of thine on my ill-starred way hither, 8.249. / So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn, 9.497. / to the end that thou mayest hereafter save me from shameful ruin. Wherefore Achilles, do thou master thy proud spirit; it beseemeth thee not to have a pitiless heart. Nay, even the very gods can bend, and theirs withal is more excellent worth and honour and might. Their hearts by incense and reverent vows 9.498. / to the end that thou mayest hereafter save me from shameful ruin. Wherefore Achilles, do thou master thy proud spirit; it beseemeth thee not to have a pitiless heart. Nay, even the very gods can bend, and theirs withal is more excellent worth and honour and might. Their hearts by incense and reverent vows 9.499. / to the end that thou mayest hereafter save me from shameful ruin. Wherefore Achilles, do thou master thy proud spirit; it beseemeth thee not to have a pitiless heart. Nay, even the very gods can bend, and theirs withal is more excellent worth and honour and might. Their hearts by incense and reverent vows 9.500. / and libations and the savour of sacrifice do men turn from wrath with supplication, whenso any man transgresseth and doeth sin. For Prayers are the daughters of great Zeus, halting and wrinkled and of eyes askance, and they are ever mindful to follow in the steps of Sin. 9.501. / and libations and the savour of sacrifice do men turn from wrath with supplication, whenso any man transgresseth and doeth sin. For Prayers are the daughters of great Zeus, halting and wrinkled and of eyes askance, and they are ever mindful to follow in the steps of Sin. 11.727. / Thence with all speed, arrayed in our armour, we came at midday to the sacred stream of Alpheius. There we sacrificed goodly victims to Zeus, supreme in might, and a bull to Alpheius, and a bull to Poseidon, but to flashing-eyed Athene a heifer of the herd; 11.728. / Thence with all speed, arrayed in our armour, we came at midday to the sacred stream of Alpheius. There we sacrificed goodly victims to Zeus, supreme in might, and a bull to Alpheius, and a bull to Poseidon, but to flashing-eyed Athene a heifer of the herd; 11.729. / Thence with all speed, arrayed in our armour, we came at midday to the sacred stream of Alpheius. There we sacrificed goodly victims to Zeus, supreme in might, and a bull to Alpheius, and a bull to Poseidon, but to flashing-eyed Athene a heifer of the herd; 23.195. / to the North Wind and the West Wind, and promised fair offerings, and full earnestly, as he poured libations from a cup of gold, he besought them to come, to the end that the corpses might speedily blaze with fire, and the wood make haste to be kindled. Then forthwith Iris heard his prayer, and hied her with the message to the winds. 23.209. / I may not sit, for I must go back unto the streams of Oceanus, unto the land of the Ethiopians, where they are sacrificing hecatombs to the immortals, that I too may share in the sacred feast. But Achilles prayeth the North Wind and the noisy West Wind to come, and promiseth them fair offerings, that so ye may rouse the pyre to burn whereon lieth |
|
| 2. Homer, Odyssey, 3.418-3.463, 4.472-4.473, 7.190-7.191, 11.130-11.131, 14.414-14.445, 17.383-17.384 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •priests and priestesses •priests and priestesses, of asclepius, in city •priests and priestesses, of thesmophoroi at melite •priests and priestesses, begging •priests and priestesses, criticisms of Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 129; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19, 256 |
| 3. Sophocles, Antigone, 1005-1009, 1011, 1010 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19 |
4. Aristophanes, Peace, 1000-1086, 1088-1126, 937-999, 1087 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19| 1087. ἆρα φενακίζων ποτ' ̓Αθηναίους ἔτι παύσει; | |
|
5. Aristophanes, The Rich Man, 63, 676-681, 1185 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 118| 1185. οὔκουν τὰ νομιζόμενα σὺ τούτων λαμβάνεις; | |
|
6. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 200| 248e. ἤ τινα τελεστικὸν ἕξουσαν· ἕκτῃ ποιητικὸς ἢ τῶν περὶ μίμησίν τις ἄλλος ἁρμόσει, ἑβδόμῃ δημιουργικὸς ἢ γεωργικός, ὀγδόῃ σοφιστικὸς ἢ δημοκοπικός, ἐνάτῃ τυραννικός. ΣΩ. ἐν δὴ τούτοις ἅπασιν ὃς μὲν ἂν δικαίως διαγάγῃ ἀμείνονος μοίρας μεταλαμβάνει, ὃς δʼ ἂν ἀδίκως, χείρονος· εἰς μὲν γὰρ τὸ αὐτὸ ὅθεν ἥκει ἡ ψυχὴ ἑκάστη οὐκ ἀφικνεῖται ἐτῶν μυρίων— | 248e. will lead the life of a prophet or some one who conducts mystic rites; to the sixth, a poet or some other imitative artist will be united, to the seventh, a craftsman or a husbandman, to the eighth, a sophist or a demagogue, to the ninth, a tyrant. Socrates. Now in all these states, whoever lives justly obtains a better lot, and whoever lives unjustly, a worse. For each soul returns to the place whence it came in ten thousand years; for it does not |
|
7. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 200; Parker (2005), Polytheism and Society at Athens, 99| 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 | 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 |
|
| 8. Plato, Menexenus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 118 |
| 9. Plato, Letters, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 102 |
| 10. Isaeus, Orations, 2.4, 5.42, 6.47-6.50, 8.15-8.16 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses •priests and priestesses, of apollo •priests and priestesses, of asclepius, in city •priests and priestesses, of heros iatros •priests and priestesses, euthynai of •priests and priestesses, of athena nike •priests and priestesses, of thesmophoroi at melite Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 6, 19, 33, 118, 123, 124 |
| 11. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 107 |
12. Plato, Laches, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, begging •priests and priestesses, criticisms of Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 129| 198e. γενήσεται· καὶ περὶ τὰ ἐκ τῆς γῆς αὖ φυόμενα ἡ γεωργία ὡσαύτως ἔχει· ΣΩ. καὶ δήπου τὰ περὶ τὸν πόλεμον αὐτοὶ ἂν μαρτυρήσαιτε ὅτι ἡ στρατηγία κάλλιστα προμηθεῖται τά τε ἄλλα καὶ περὶ τὸ μέλλον ἔσεσθαι, οὐδὲ τῇ μαντικῇ οἴεται δεῖν ὑπηρετεῖν ἀλλὰ ἄρχειν, ὡς εἰδυῖα κάλλιον | 198e. and farming is in the same position as regards the productions of the earth. Soc. And in matters of war; I am sure you yourselves will bear me out when I say that here generalship makes the best forecasts on the whole, and particularly of future results, and is the mistress rather than the servant of the seer’s art, because it knows better what is happening or about to happen |
|
| 13. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, of aphrodite pandemos Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 260 |
14. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104| 14c. ΕΥΘ. ἔγωγε. ΣΩ. οὐκοῦν τὸ θύειν δωρεῖσθαί ἐστι τοῖς θεοῖς, τὸ δʼ εὔχεσθαι αἰτεῖν τοὺς θεούς; ΕΥΘ. καὶ μάλα, ὦ Σώκρατες. | 14c. Euthyphro. Yes. Socrates. And sacrificing is making gifts to the god |
|
15. Plato, Epinomis, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, begging Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 213| 988a. πολλὴ δʼ ἐλπὶς ἅμα καὶ καλὴ κάλλιον καὶ δικαιότερον ὄντως τῆς ἐκ τῶν βαρβάρων ἐλθούσης φήμης τε ἅμα καὶ θεραπείας πάντων τούτων τῶν θεῶν ἐπιμελήσεσθαι τοὺς Ἕλληνας, παιδείαις τε καὶ ἐκ Δελφῶν μαντείαις χρωμένους καὶ πάσῃ τῇ κατὰ νόμους θεραπείᾳ. τόδε δὲ μηδείς ποτε φοβηθῇ τῶν Ἑλλήνων, ὡς οὐ χρὴ περὶ τὰ θεῖά ποτε πραγματεύεσθαι θνητοὺς ὄντας, πᾶν δὲ τούτῳ διανοηθῆναι τοὐναντίον, ὡς οὔτε ἄφρον ἐστίν ποτε τὸ θεῖον οὔτε ἀγνοεῖ | 988a. both strong and noble, that a really nobler and juster respect than is in the combined repute and worship which came from foreigners will be paid to all these gods by the Greeks, who have the benefit of their various education, their prophecies from Delphi, and the whole system of worship under their laws. And let none of the Greeks ever be apprehensive that being mortals we should never have dealings with divine affairs; they should rather be of the quite opposite opinion, that the divine is never either unintelligent or in any ignorance of |
|
16. Plato, Critias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, and prayer and sacrifice •priests and priestesses, in magnesia Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 54| 119e. αὐτῷ θῦμα ἑλεῖν, ἄνευ σιδήρου ξύλοις καὶ βρόχοις ἐθήρευον, ὃν δὲ ἕλοιεν τῶν ταύρων, πρὸς τὴν στήλην προσαγαγόντες κατὰ κορυφὴν αὐτῆς ἔσφαττον κατὰ τῶν γραμμάτων. ἐν δὲ τῇ στήλῃ πρὸς τοῖς νόμοις ὅρκος ἦν μεγάλας ἀρὰς ἐπευχόμενος τοῖς ἀπειθοῦσιν. ΚΡΙ. ὅτʼ οὖν κατὰ τοὺς | 119e. hunted after the bulls with staves and nooses but with no weapon of iron; and whatsoever bull they captured they led up to the pillar and cut its throat over the top of the pillar, raining down blood on the inscription. And inscribed upon the pillar, besides the laws, was an oath which invoked mighty curses upon them that disobeyed. Crit. When, then, they had done sacrifice according to their laws and were consecrating |
|
17. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 245| 403a. πολλὰ εἰδότος τοῦ θεοῦ. ἴσως δὲ ἀπὸ τοῦ σείειν ὁ σείων ὠνόμασται· πρόσκειται δὲ τὸ πεῖ καὶ τὸ δέλτα. τὸ δὲ Πλούτωνος, τοῦτο μὲν κατὰ τὴν τοῦ πλούτου δόσιν, ὅτι ἐκ τῆς γῆς κάτωθεν ἀνίεται ὁ πλοῦτος, ἐπωνομάσθη· ὁ δὲ Ἅιδης, οἱ πολλοὶ μέν μοι δοκοῦσιν ὑπολαμβάνειν τὸ ἀιδὲς προσειρῆσθαι τῷ ὀνόματι τούτῳ, καὶ φοβούμενοι τὸ ὄνομα Πλούτωνα καλοῦσιν αὐτόν. | 403a. ὁ σείων ), and the pi and delta are additions. As for Pluto , he was so named as the giver of wealth ( πλοῦτος ), because wealth comes up from below out of the earth. And Hades—I fancy most people think that this is a name of the Invisible ( ἀειδής ), so they are afraid and call him Pluto . |
|
18. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, begging •priests and priestesses, criticisms of Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 129 | 173c. our shoes, nay, everything about us, and various things besides, because we should be employing genuine craftsmen? And if you liked, we might concede that prophecy, as the knowledge of what is to be, and temperance directing her, will deter the charlatans, and establish the true prophets as our prognosticators. Thus equipped, the human race would indeed act and live |
|
19. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 245| 29a. ἣ ἄλλʼ ὁτιοῦν πρᾶγμα λίποιμι τὴν τάξιν. δεινόν τἂν εἴη, καὶ ὡς ἀληθῶς τότʼ ἄν με δικαίως εἰσάγοι τις εἰς δικαστήριον, ὅτι οὐ νομίζω θεοὺς εἶναι ἀπειθῶν τῇ μαντείᾳ καὶ δεδιὼς θάνατον καὶ οἰόμενος σοφὸς εἶναι οὐκ ὤν. τὸ γάρ τοι θάνατον δεδιέναι, ὦ ἄνδρες, οὐδὲν ἄλλο ἐστὶν ἢ δοκεῖν σοφὸν εἶναι μὴ ὄντα· δοκεῖν γὰρ εἰδέναι ἐστὶν ἃ οὐκ οἶδεν. οἶδε μὲν γὰρ οὐδεὶς τὸν θάνατον οὐδʼ εἰ τυγχάνει τῷ ἀνθρώπῳ πάντων μέγιστον ὂν τῶν ἀγαθῶν, δεδίασι δʼ ὡς εὖ εἰδότες | 29a. then I were to desert my post through fear of death or anything else whatsoever. It would be a terrible thing, and truly one might then justly hale me into court, on the charge that I do not believe that there are gods, since I disobey the oracle and fear death and think I am wise when I am not. For to fear death, gentlemen, is nothing else than to think one is wise when one is not; for it is thinking one knows what one does not know. For no one knows whether death be not even the greatest of all blessings to man, but they fear it as if they knew that it is the greatest of evils. |
|
| 20. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 118 |
| 21. Lysias, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 118 |
| 22. Lysias, Against Andocides, 436-453, 455-475, 567-568, 646, 454 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19 |
| 23. Aristophanes, Birds, 1515-1524, 848-898, 900-903, 958-991, 899 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 107; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19, 50 |
24. Aristophanes, Acharnians, 1000, 791-792, 1001 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 111, 170| 1001. πίνειν ὑπὸ τῆς σάλπιγγος: ὃς δ' ἂν ἐκπίῃ | |
|
25. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 245| 85a. τῷ πρόσθεν χρόνῳ, τότε δὴ πλεῖστα καὶ κάλλιστα ᾄδουσι, γεγηθότες ὅτι μέλλουσι παρὰ τὸν θεὸν ἀπιέναι οὗπέρ εἰσι θεράποντες. ΦΑΙΔ. οἱ δ’ ἄνθρωποι διὰ τὸ αὑτῶν δέος τοῦ θανάτου καὶ τῶν κύκνων καταψεύδονται, καί φασιν αὐτοὺς θρηνοῦντας τὸν θάνατον ὑπὸ λύπης ἐξᾴδειν, καὶ οὐ λογίζονται ὅτι οὐδὲν ὄρνεον ᾄδει ὅταν πεινῇ ἢ ῥιγῷ ἤ τινα ἄλλην λύπην λυπῆται, οὐδὲ αὐτὴ ἥ τε ἀηδὼν καὶ χελιδὼν καὶ ὁ ἔποψ, ἃ δή φασι διὰ λύπην θρηνοῦντα ᾄδειν. ἀλλ᾽ οὔτε ταῦτά μοι φαίνεται | 85a. ing most and best in their joy that they are to go to the god whose servants they are. Phaedo. But men, because of their own fear of death, misrepresent the swans and say that they sing for sorrow, in mourning for their own death. They do not consider that no bird sings when it is hungry or cold or has any other trouble; no, not even the nightingale or the swallow or the hoopoe which are said to sing in lamentation. I do not believe they sing for grief, nor do the swans; |
|
| 26. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 105 |
| 27. Sophocles, Oedipus The King, 389, 388 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 116 |
| 28. Euripides, Hercules Furens, 922-925, 927-941, 926 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19 |
29. Euripides, Helen, 1559-1586, 1588-1589, 1587 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19| 1587. ἄσυλον ἐκ γῆς. αἵματος δ' ἀπορροαὶ | |
|
30. Euripides, Hecuba, 266-270, 557-565, 265 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 256| 265. ̔Ελένην νιν αἰτεῖν χρῆν τάφῳ προσφάγματα: | |
|
31. Thucydides, The History of The Peloponnesian War, 2.2.1, 2.38.1, 4.133.2-4.133.3, 7.50.4, 8.53.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests (hiereis)/priestesses (hiereiai)/priesthood, duties and functions •priests and priestesses, and prayer and sacrifice •priests and priestesses, in magnesia •priests and priestesses, begging •priests and priestesses, criticisms of •priests and priestesses, public •priests and priestesses, public funerary monuments of Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 297; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 80, 129; Parker (2005), Polytheism and Society at Athens, 93| 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. 2.38.1. ‘καὶ μὴν καὶ τῶν πόνων πλείστας ἀναπαύλας τῇ γνώμῃ ἐπορισάμεθα, ἀγῶσι μέν γε καὶ θυσίαις διετησίοις νομίζοντες, ἰδίαις δὲ κατασκευαῖς εὐπρεπέσιν, ὧν καθ’ ἡμέραν ἡ τέρψις τὸ λυπηρὸν ἐκπλήσσει. 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. 7.50.4. καὶ μελλόντων αὐτῶν, ἐπειδὴ ἑτοῖμα ἦν, ἀποπλεῖν ἡ σελήνη ἐκλείπει: ἐτύγχανε γὰρ πασσέληνος οὖσα. καὶ οἱ Ἀθηναῖοι οἵ τε πλείους ἐπισχεῖν ἐκέλευον τοὺς στρατηγοὺς ἐνθύμιον ποιούμενοι, καὶ ὁ Νικίας (ἦν γάρ τι καὶ ἄγαν θειασμῷ τε καὶ τῷ τοιούτῳ προσκείμενος) οὐδ’ ἂν διαβουλεύσασθαι ἔτι ἔφη πρίν, ὡς οἱ μάντεις ἐξηγοῦντο, τρὶς ἐννέα ἡμέρας μεῖναι, ὅπως ἂν πρότερον κινηθείη. καὶ τοῖς μὲν Ἀθηναίοις μελλήσασι διὰ τοῦτο ἡ μονὴ ἐγεγένητο. 8.53.2. ἀντιλεγόντων δὲ πολλῶν καὶ ἄλλων περὶ τῆς δημοκρατίας καὶ τῶν Ἀλκιβιάδου ἅμα ἐχθρῶν διαβοώντων ὡς δεινὸν εἴη εἰ τοὺς νόμους βιασάμενος κάτεισι, καὶ Εὐμολπιδῶν καὶ Κηρύκων περὶ τῶν μυστικῶν δι’ ἅπερ ἔφυγε μαρτυρομένων καὶ ἐπιθειαζόντων μὴ κατάγειν, ὁ Πείσανδρος παρελθὼν πρὸς πολλὴν ἀντιλογίαν καὶ σχετλιασμὸν ἠρώτα ἕνα ἕκαστον παράγων τῶν ἀντιλεγόντων, εἴ τινα ἐλπίδα ἔχει σωτηρίας τῇ πόλει, Πελοποννησίων ναῦς τε οὐκ ἐλάσσους σφῶν ἐν τῇ θαλάσσῃ ἀντιπρῴρους ἐχόντων καὶ πόλεις ξυμμαχίδας πλείους, βασιλέως τε αὐτοῖς καὶ Τισσαφέρνους χρήματα παρεχόντων, σφίσι τε οὐκέτι ὄντων, εἰ μή τις πείσει βασιλέα μεταστῆναι παρὰ σφᾶς. | 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 . 2.38.1. Further, we provide plenty of means for the mind to refresh itself from business. We celebrate games and sacrifices all the year round, and the elegance of our private establishments forms a daily source of pleasure and helps to banish the spleen; 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. 7.50.4. All was at last ready, and they were on the point of sailing away, when an eclipse of the moon, which was then at the full, took place. Most of the Athenians, deeply impressed by this occurrence, now urged the generals to wait; and Nicias, who was somewhat over-addicted to divination and practices of that kind, refused from that moment even to take the question of departure into consideration, until they had waited the thrice nine days prescribed by the soothsayers. The besiegers were thus condemned to stay in the country; 8.53.2. A number of speakers opposed them on the question of the democracy, the enemies of Alcibiades cried out against the scandal of a restoration to be effected by a violation of the constitution, and the Eumolpidae and Ceryces protested in behalf of the mysteries, the cause of his banishment, and called upon the gods to avert his recall; when Pisander, in the midst of much opposition and abuse, came forward, and taking each of his opponents aside asked him the following question:—In the face of the fact that the Peloponnesians had as many ships as their own confronting them at sea, more cities in alliance with them, and the king and Tissaphernes to supply them with money, of which the Athenians had none left, had he any hope of saving the state, unless some one could induce the king to come over to their side? |
|
32. Xenophon, The Persian Expedition, 3.2.12, 6.1.22 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, of apollo •priests and priestesses, of athena nike •priests and priestesses, of athena polias •priests and priestesses, of bendis •priests and priestesses •priests and priestesses, of asclepius, in city •priests and priestesses, of dionysus in piraeus Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 73, 92, 125, 219| 3.2.12. καὶ εὐξάμενοι τῇ Ἀρτέμιδι ὁπόσους κατακάνοιεν τῶν πολεμίων τοσαύτας χιμαίρας καταθύσειν τῇ θεῷ, ἐπεὶ οὐκ εἶχον ἱκανὰς εὑρεῖν, ἔδοξεν αὐτοῖς κατʼ ἐνιαυτὸν πεντακοσίας θύειν, καὶ ἔτι νῦν ἀποθύουσιν. 6.1.22. διαπορουμένῳ δὲ αὐτῷ διακρῖναι ἔδοξε κράτιστον εἶναι τοῖς θεοῖς ἀνακοινῶσαι· καὶ παραστησάμενος δύο ἱερεῖα ἐθύετο τῷ Διὶ τῷ βασιλεῖ, ὅσπερ αὐτῷ μαντευτὸς ἦν ἐκ Δελφῶν· καὶ τὸ ὄναρ δὴ ἀπὸ τούτου τοῦ θεοῦ ἐνόμιζεν ἑορακέναι ὃ εἶδεν ὅτε ἤρχετο ἐπὶ τὸ συνεπιμελεῖσθαι τῆς στρατιᾶς καθίστασθαι. | 3.2.12. And while they had vowed to Artemis that for every man they might slay of the enemy they would sacrifice a goat to the goddess, they were unable to find goats enough; According to Herodotus ( Hdt. 6.117 ) the Persian dead numbered 6,400. so they resolved to offer five hundred every year, and this sacrifice they are paying even to this day. 6.1.22. Quite unable as he was to decide the question, it seemed best to him to consult the gods; and he accordingly brought two victims to the altar and proceeded to offer sacrifice to King Zeus, the very god that the oracle at Delphi had prescribed for him; cp. Xen. Anab. 3.1.5 ff. and it was likewise from this god, as he believed, that the dream cp. Xen. Anab. 3.1.11 f. came which he had at the time when he took the first steps toward assuming a share in the charge of the army. |
|
| 33. Xenophon, On Horsemanship, 2.1, 3.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, of heracles, of mesogeioi Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 27 |
| 34. Xenophon, Ways And Means, 1.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, of aphrodite pandemos Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 260 |
35. Xenophon, Memoirs, 1.3.3, 2.2.13-2.2.14, 3.8.10, 4.3.16-4.3.17, 4.6.2-4.6.4, 4.7.6, 4.8.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, selection of •priests and priestesses •priests and priestesses, aristotle on •priests and priestesses, and prayer and sacrifice •priests and priestesses, in magnesia •priests and priestesses, priests and priestesses •priests and priestesses, public •priests and priestesses, of aphrodite pandemos •priests and priestesses, of apollo zoster •priests and priestesses, euthynai of Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 104, 178, 179; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 48, 123, 260; Parker (2005), Polytheism and Society at Athens, 97| 1.3.3. θυσίας δὲ θύων μικρὰς ἀπὸ μικρῶν οὐδὲν ἡγεῖτο μειοῦσθαι τῶν ἀπὸ πολλῶν καὶ μεγάλων πολλὰ καὶ μεγάλα θυόντων. οὔτε γὰρ τοῖς θεοῖς ἔφη καλῶς ἔχειν, εἰ ταῖς μεγάλαις θυσίαις μᾶλλον ἢ ταῖς μικραῖς ἔχαιρον· πολλάκις γὰρ ἂν αὐτοῖς τὰ παρὰ τῶν πονηρῶν μᾶλλον ἢ τὰ παρὰ τῶν χρηστῶν εἶναι κεχαρισμένα· οὔτʼ ἂν τοῖς ἀνθρώποις ἄξιον εἶναι ζῆν, εἰ τὰ παρὰ τῶν πονηρῶν μᾶλλον ἦν κεχαρισμένα τοῖς θεοῖς ἢ τὰ παρὰ τῶν χρηστῶν· ἀλλʼ ἐνόμιζε τοὺς θεοὺς ταῖς παρὰ τῶν εὐσεβεστάτων τιμαῖς μάλιστα χαίρειν. ἐπαινέτης δʼ ἦν καὶ τοῦ ἔπους τούτου· καδδύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσι, Hes. WD 336 καὶ πρὸς φίλους δὲ καὶ ξένους καὶ πρὸς τὴν ἄλλην δίαιταν καλὴν ἔφη παραίνεσιν εἶναι τὴν καδδύναμιν δʼ ἔρδειν. 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. 2.2.14. σὺ οὖν, ὦ παῖ, ἐὰν σωφρονῇς, τοὺς μὲν θεοὺς παραιτήσῃ συγγνώμονάς σοι εἶναι, εἴ τι παρημέληκας τῆς μητρός, μή σε καὶ οὗτοι νομίσαντες ἀχάριστον εἶναι οὐκ ἐθελήσωσιν εὖ ποιεῖν, τοὺς δὲ ἀνθρώπους φυλάξῃ μή σε αἰσθόμενοι τῶν γονέων ἀμελοῦντα πάντες ἀτιμάσωσιν, εἶτα ἐν ἐρημίᾳ φίλων ἀναφανῇς. εἰ γάρ σε ὑπολάβοιεν πρὸς τοὺς γονέας ἀχάριστον εἶναι, οὐδεὶς ἂν νομίσειεν εὖ σε ποιήσας χάριν ἀπολήψεσθαι. 3.8.10. ὡς δὲ συνελόντι εἰπεῖν, ὅποι πάσας ὥρας αὐτός τε ἂν ἥδιστα καταφεύγοι καὶ τὰ ὄντα ἀσφαλέστατα τιθοῖτο, αὕτη ἂν εἰκότως ἡδίστη τε καὶ καλλίστη οἴκησις εἴη· γραφαὶ δὲ καὶ ποικιλίαι πλείονας εὐφροσύνας ἀποστεροῦσιν ἢ παρέχουσι. ναοῖς γε μὴν καὶ βωμοῖς χώραν ἔφη εἶναι πρεπωδεστάτην ἥτις ἐμφανεστάτη οὖσα ἀστιβεστάτη εἴη· ἡδὺ μὲν γὰρ ἰδόντας προσεύξασθαι, ἡδὺ δὲ ἁγνῶς ἔχοντας προσιέναι. 4.3.16. ἀλλὰ μὴ τοῦτο ἀθύμει, ἔφη, ὦ Εὐθύδημε· ὁρᾷς γὰρ ὅτι ὁ ἐν Δελφοῖς θεός, ὅταν τις αὐτὸν ἐπερωτᾷ πῶς ἂν τοῖς θεοῖς χαρίζοιτο, ἀποκρίνεται· νόμῳ πόλεως· νόμος δὲ δήπου πανταχοῦ ἐστι κατὰ δύναμιν ἱεροῖς θεοὺς ἀρέσκεσθαι. πῶς οὖν ἄν τις κάλλιον καὶ εὐσεβέστερον τιμῴη θεοὺς ἤ, ὡς αὐτοὶ κελεύουσιν, οὕτω ποιῶν; 4.3.17. ἀλλὰ χρὴ τῆς μὲν δυνάμεως μηδὲν ὑφίεσθαι· ὅταν γάρ τις τοῦτο ποιῇ, φανερὸς δήπου ἐστὶ τότε οὐ τιμῶν θεούς. χρὴ οὖν μηδὲν ἐλλείποντα κατὰ δύναμιν τιμᾶν τοὺς θεοὺς θαρρεῖν τε καὶ ἐλπίζειν τὰ μέγιστα ἀγαθά. οὐ γὰρ παρʼ ἄλλων γʼ ἄν τις μείζω ἐλπίζων σωφρονοίη ἢ παρὰ τῶν τὰ μέγιστα ὠφελεῖν δυναμένων, οὐδʼ ἂν ἄλλως μᾶλλον ἢ εἰ τούτοις ἀρέσκοι· ἀρέσκοι δὲ πῶς ἂν μᾶλλον ἢ εἰ ὡς μάλιστα πείθοιτο αὐτοῖς; 4.6.2. πρῶτον δὲ περὶ εὐσεβείας ὧδέ πως ἐσκόπει· εἰπέ μοι, ἔφη, ὦ Εὐθύδημε, ποῖόν τι νομίζεις εὐσέβειαν εἶναι; καὶ ὅς, κάλλιστον νὴ Δίʼ, ἔφη. ἔχεις οὖν εἰπεῖν ὁποῖός τις ὁ εὐσεβής ἐστιν; ἐμοὶ μὲν δοκεῖ, ἔφη, ὁ τοὺς θεοὺς τιμῶν. ἔξεστι δὲ ὃν ἄν τις βούληται τρόπον τοὺς θεοὺς τιμᾶν; οὐκ ἀλλὰ νόμοι εἰσὶ καθʼ οὓς δεῖ τοὺς θεοὺς τιμᾶν. 4.6.3. οὐκοῦν ὁ τοὺς νόμους τούτους εἰδὼς εἰδείη ἂν ὡς δεῖ τοὺς θεοὺς τιμᾶν; οἶμαι ἔγωγʼ, ἔφη. ἆρʼ οὖν ὁ εἰδὼς ὡς δεῖ τοὺς θεοὺς τιμᾶν οὐκ ἄλλως οἴεται δεῖν τοῦτο ποιεῖν ἢ ὡς οἶδεν; οὐ γὰρ οὖν, ἔφη. ἄλλως δέ τις θεοὺς τιμᾷ ἢ ὡς οἴεται δεῖν; 4.6.4. οὐκ οἶμαι, ἔφη. ὁ ἄρα τὰ περὶ τοὺς θεοὺς νόμιμα εἰδὼς νομίμως ἂν τοὺς θεοὺς τιμῴη; πάνυ μὲν οὖν. οὐκοῦν ὅ γε νομίμως τιμῶν ὡς δεῖ τιμᾷ; πῶς γὰρ οὔ; ὁ δέ γε ὡς δεῖ τιμῶν εὐσεβής ἐστι; πάνυ μὲν οὖν, ἔφη. ὁ ἄρα τὰ περὶ τοὺς θεοὺς νόμιμα εἰδὼς ὀρθῶς ἂν ἡμῖν εὐσεβὴς ὡρισμένος εἴη; ἐμοὶ γοῦν, ἔφη, δοκεῖ. 4.7.6. ὅλως δὲ τῶν οὐρανίων, ᾗ ἕκαστα ὁ θεὸς μηχανᾶται, φροντιστὴν γίγνεσθαι ἀπέτρεπεν· οὔτε γὰρ εὑρετὰ ἀνθρώποις αὐτὰ ἐνόμιζεν εἶναι οὔτε χαρίζεσθαι θεοῖς ἂν ἡγεῖτο τὸν ζητοῦντα ἃ ἐκεῖνοι σαφηνίσαι οὐκ ἐβουλήθησαν. κινδυνεῦσαι δʼ ἂν ἔφη καὶ παραφρονῆσαι τὸν ταῦτα μεριμνῶντα οὐδὲν ἧττον ἢ Ἀναξαγόρας παρεφρόνησεν ὁ μέγιστον φρονήσας ἐπὶ τῷ τὰς τῶν θεῶν μηχανὰς ἐξηγεῖσθαι. 4.8.2. ὁμολογεῖται γὰρ οὐδένα πω τῶν μνημονευομένων ἀνθρώπων κάλλιον θάνατον ἐνεγκεῖν. ἀνάγκη μὲν γὰρ ἐγένετο αὐτῷ μετὰ τὴν κρίσιν τριάκοντα ἡμέρας βιῶναι διὰ τὸ Δήλια μὲν ἐκείνου τοῦ μηνὸς εἶναι, τὸν δὲ νόμον μηδένα ἐᾶν δημοσίᾳ ἀποθνῄσκειν ἕως ἂν ἡ θεωρία ἐκ Δήλου ἐπανέλθῃ, καὶ τὸν χρόνον τοῦτον ἅπασι τοῖς συνήθεσι φανερὸς ἐγένετο οὐδὲν ἀλλοιότερον διαβιοὺς ἢ τὸν ἔμπροσθεν χρόνον· καίτοι τὸν ἔμπροσθέν γε πάντων ἀνθρώπων μάλιστα ἐθαυμάζετο ἐπὶ τῷ εὐθύμως τε καὶ εὐκόλως ζῆν. | 1.3.3. Though his sacrifices were humble, according to his means, he thought himself not a whit inferior to those who made frequent and magnificent sacrifices out of great possessions. The gods (he said) could not well delight more in great offerings than in small — for in that case must the gifts of the wicked often have found more favour in their sight than the gifts of the upright — and man would not find life worth having, if the gifts of the wicked were received with more favour by the gods than the gifts of the upright. No, the greater the piety of the giver, the greater (he thought) was the delight of the gods in the gift. He would quote with approval the line: According to thy power render sacrifice to the immortal gods, Hes. WD 336 and he would add that in our treatment of friends and strangers, and in all our behaviour, it is a noble principle to render according to our power. 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. 2.2.14. Therefore, my boy, if you are prudent, you will pray the gods to pardon your neglect of your mother, lest they in turn refuse to be kind to you, thinking you an ingrate; and you will beware of men, lest all cast you out, perceiving that you care nothing for your parents, and in the end you are found to be without a friend. For, should men suppose you to be ungrateful to your parents, none would think you would be grateful for any kindness he might show you. 3.8.10. To put it shortly, the house in which the owner can find a pleasant retreat at all seasons and can store his belongings safely is presumably at once the pleasantest and the most beautiful. As for paintings and decorations, they rob one of more delights than they give. For temples and altars the most suitable position, he said, was a conspicuous site remote from traffic; for it is pleasant to breathe a prayer at the sight of them, and pleasant to approach them filled with holy thoughts. 4.3.16. Nay, be not down-hearted, Euthydemus; for you know that to the inquiry, How am I to please the gods? the Delphic god replies, Follow the custom of the state ; and everywhere, I suppose, it is the custom that men propitiate the gods with sacrifices according to their power. How then can a man honour the gods more excellently and more devoutly than by doing as they themselves ordain? 4.3.17. Only he must fall no whit short of his power. For when he does that, it is surely plain that he is not then honouring the gods. Therefore it is by coming no whit short of his power in honouring the gods that he is to look with confidence for the greatest blessing. Cyropaedia I. vi. 4. For there are none from whom a man of prudence would hope for greater things than those who can confer the greatest benefits, nor can he show his prudence more clearly than by pleasing them. And how can he please them better than by obeying them strictly? 4.6.2. His analysis of Piety — to take that first — was more or less as follows: Tell me, Euthydemus, what sort of thing is Piety, in your opinion? A very excellent thing, to be sure, he replied. Can you say what sort of man is pious? He who worships the gods, I think. May a man worship the gods according to his own will and pleasure? No, there are laws to be observed in worshipping the gods! 4.6.3. Then will not he who knows these laws know how he must worship the gods? I think so. Then does he who knows how he must worship the gods think that he must do so according to his knowledge, and not otherwise? He does indeed. And does everyone worship the gods as he thinks he ought, and not otherwise? I think so. 4.6.4. Then will he who knows what is lawful about the gods worship the gods lawfully? Certainly. Then does not he who worships lawfully worship as he ought? of course. Yes, but he who worships as he ought is pious? Certainly. Shall we therefore rightly define the pious man as one who knows what is lawful concerning the gods? I at any rate think so. 4.7.6. In general, with regard to the phenomena of the heavens, he deprecated curiosity to learn how the deity contrives them: he held that their secrets could not be discovered by man, and believed that any attempt to search out what the gods had not chosen to reveal must be displeasing to them. He said that he who meddles with these matters runs the risk of losing his sanity as completely as Anaxagoras, who took an insane pride in his explanation of the divine machinery. 4.8.2. In fact it is admitted that there is no record of death more nobly borne. For he was forced to live for thirty days after the verdict was given, because it was the month of the Dêlia, See Plato, Phaedo, p. 58 b. The festival was held in the month Thargelion, our May. and the law did not allow any public execution to take place until the sacred embassy had returned from Delos. During this interval, as all his intimate acquaintances could see, he continued to live exactly as before; and, in truth, before that time he had been admired above all men for his cheerfulness and serenity. |
|
| 36. Xenophon, On Household Management, 5.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, of aphrodite pandemos Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 260 |
| 37. Xenophon, Symposium, 8.40 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, of asclepius, in city •priests and priestesses, of athena polias •priests and priestesses, of mother of the gods •priests (hiereis)/priestesses (hiereiai)/priesthood, duties and functions Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 295; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 30 |
38. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 103, 104| 290e. ἄρχειν, ἀλλʼ ἐὰν ἄρα καὶ τύχῃ πρότερον ἐξ ἄλλου γένους βιασάμενος, ὕστερον ἀναγκαῖον εἰς τοῦτο εἰστελεῖσθαι αὐτὸν τὸ γένος· ἔτι δὲ καὶ τῶν Ἑλλήνων πολλαχοῦ ταῖς μεγίσταις ἀρχαῖς τὰ μέγιστα τῶν περὶ τὰ τοιαῦτα θύματα εὕροι τις ἂν προσταττόμενα θύειν. καὶ δὴ καὶ παρʼ ὑμῖν οὐχ ἥκιστα δῆλον ὃ λέγω· τῷ γὰρ λαχόντι βασιλεῖ φασιν τῇδε τὰ σεμνότατα καὶ μάλιστα πάτρια τῶν ἀρχαίων θυσιῶν ἀποδεδόσθαι. ΝΕ. ΣΩ. καὶ πάνυ γε. | 290e. and if he happens to have forced his way to the throne from some other class, he must enroll himself in the class of priests afterwards; and among the Greeks, too, you would find that in many states the performance of the greatest public sacrifices is a duty imposed upon the highest officials. Yes, among you Athenians this is very plain, for they say the holiest and most national of the ancient sacrifices are performed by the man whom the lot has chosen to be the King. Y. Soc. Yes, certainly. |
|
39. Euripides, Electra, 265-270, 557-565, 781-785, 787-843, 786 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19| 786. νύμφαις: ἑῷοι δ' ἐξαναστάντες λέχους | |
|
| 40. Euripides, Epigrams, 266-270, 557-565, 265 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 256 |
41. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 129, 179| 188c. καὶ ἀνθρώπους πρὸς ἀλλήλους κοινωνία—οὐ περὶ ἄλλο τί ἐστιν ἢ περὶ Ἔρωτος φυλακήν τε καὶ ἴασιν. πᾶσα γὰρ ἀσέβεια φιλεῖ γίγνεσθαι ἐὰν μή τις τῷ κοσμίῳ Ἔρωτι χαρίζηται μηδὲ τιμᾷ τε αὐτὸν καὶ πρεσβεύῃ ἐν παντὶ ἔργῳ, ἀλλὰ τὸν ἕτερον, καὶ περὶ γονέας καὶ ζῶντας καὶ τετελευτηκότας καὶ περὶ θεούς· ἃ δὴ προστέτακται τῇ μαντικῇ ἐπισκοπεῖν τοὺς ἐρῶντας καὶ ἰατρεύειν, καὶ ἔστιν αὖ ἡ | 188c. namely, all means of communion between gods and men, are only concerned with either the preservation or the cure of Love. For impiety is usually in each case the result of refusing to gratify the orderly Love or to honor and prefer him in all our affairs, and of yielding to the other in questions of duty towards one’s parents whether alive or dead, and also towards the gods. To divination is appointed the task of supervising and treating the health of these Loves; wherefore that art, |
|
| 42. Hellanicus of Lesbos, Fgrh I P. 104., 273-274, 29, 101 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 256 |
43. Plato, Theages, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 245| 125e. ἀνδρὸς ὅστις τυγχάνει ὁμότεχνος ὢν Καλλικρίτῃ τῇ Κυάνης καὶ ἐπίσταται τυραννικά, ὥσπερ ἐκείνην ἔφη ὁ ποιητής, ἵνα καὶ σὺ ἡμῖν τύραννος γένῃ καὶ τῇ πόλει; ΘΕ. πάλαι, ὦ Σώκρατες, σκώπτεις καὶ παίζεις πρός με. ΣΩ. τί δέ; οὐ ταύτης φῂς τῆς σοφίας ἐπιθυμεῖν ᾗ πάντων ἂν τῶν πολιτῶν ἄρχοις; τοῦτο δὲ ποιῶν ἄλλο τι ἢ τύραννος ἂν εἴης; ΘΕ. εὐξαίμην μὲν ἂν οἶμαι ἔγωγε τύραννος γενέσθαι, | 125e. who is a fellow-craftsman of Callicrite, daughter of Cyane, and knows all about despotism as she did, according to the poet, in order that you may become a despot over us and our city? The. You are joking all this time, Socrates, and making fun of me. Soc. Why, do you not say that you desire that wisdom which will enable you to govern all the citizens? And in doing that, will you be anything else but a despot ? The. I should indeed pray, I imagine, that I might become a despot, |
|
44. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, aristotle on Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 245| 27c. ΤΙ. ἀλλʼ, ὦ Σώκρατες, τοῦτό γε δὴ πάντες ὅσοι καὶ κατὰ βραχὺ σωφροσύνης μετέχουσιν, ἐπὶ παντὸς ὁρμῇ καὶ σμικροῦ καὶ μεγάλου πράγματος θεὸν ἀεί που καλοῦσιν· ἡμᾶς δὲ τοὺς περὶ τοῦ παντὸς λόγους ποιεῖσθαί πῃ μέλλοντας, ᾗ γέγονεν ἢ καὶ ἀγενές ἐστιν, εἰ μὴ παντάπασι παραλλάττομεν, ἀνάγκη θεούς τε καὶ θεὰς ἐπικαλουμένους εὔχεσθαι πάντα κατὰ νοῦν ἐκείνοις μὲν μάλιστα, ἑπομένως | 27c. Tim. Nay, as to that, Socrates, all men who possess even a small share of good sense call upon God always at the outset of every undertaking, be it small or great; we therefore who are purposing to deliver a discourse concerning the Universe, how it was created or haply is uncreate, must needs invoke Gods and Goddesses (if so be that we are not utterly demented), praying that all we say may be approved by them in the first place, and secondly by ourselves. Grant, then, that we have thus duly invoked the deities; |
|
45. Herodotus, Histories, 1.48.1, 1.63.1, 1.64.2, 1.172.2, 2.45.3, 2.53, 5.60-5.61, 5.89.2-5.89.3, 6.57.1, 6.117, 7.180, 9.91.1 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •priests and priestesses, of aphrodite syria •priests and priestesses, of asclepius, in city •priests and priestesses, of syrian aphrodite •priests and priestesses, of asclepius •priests and priestesses, of aglauros •priests and priestesses, of amphiaraus •priests and priestesses •priests and priestesses, begging •priests and priestesses, of heros iatros •priests and priestesses, of eponymous heroes •priests and priestesses, of athena nike •priests and priestesses, of athena polias •priests and priestesses, of bendis Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 213; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 12, 86, 116, 125, 154, 162, 256, 261, 282 | 1.48.1. Having written down this inspired utterance of the Pythian priestess, the Lydians went back to Sardis . When the others as well who had been sent to various places came bringing their oracles, Croesus then unfolded and examined all the writings. Some of them in no way satisfied him. But when he read the Delphian message, he acknowledged it with worship and welcome, considering Delphi as the only true place of divination, because it had discovered what he himself had done. 1.63.1. So Amphilytus spoke, being inspired; Pisistratus understood him and, saying that he accepted the prophecy, led his army against the enemy. The Athenians of the city had by this time had breakfast, and after breakfast some were dicing and some were sleeping: they were attacked by Pisistratus' men and put to flight. 1.64.2. (He had conquered Naxos too and put Lygdamis in charge.) And besides this, he purified the island of Delos as a result of oracles, and this is how he did it: he removed all the dead that were buried in ground within sight of the temple and conveyed them to another part of Delos . 1.172.2. Certain foreign rites of worship were established among them; but afterwards, when they were inclined otherwise, and wanted to worship only the gods of their fathers, all Caunian men of full age put on their armor and went together as far as the boundaries of Calynda, striking the air with their spears and saying that they were casting out the alien gods. 2.45.3. And furthermore, as Heracles was alone, and, still, only a man, as they say, how is it natural that he should kill many myriads? In talking so much about this, may I keep the goodwill of gods and heroes! 2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 5.60. A second tripod says, in hexameter verse: quote type="inscription" l met="dact" Scaeus the boxer, victorious in the contest, /l l Gave me to Apollo, the archer god, a lovely offering. /l /quote Scaeus the son of Hippocoon, if he is indeed the dedicator and not another of the same name, would have lived at the time of Oedipus son of Laius. 5.61. The third tripod says, in hexameter verse again: quote type="inscription" l met="dact" Laodamas, while he reigned, dedicated this cauldron /l l To Apollo, the sure of aim, as a lovely offering. /l /quote ,During the rule of this Laodamas son of Eteocles, the Cadmeans were expelled by the Argives and went away to the Encheleis. The Gephyraeans were left behind but were later compelled by the Boeotians to withdraw to Athens. They have certain set forms of worship at Athens in which the rest of the Athenians take no part, particularly the rites and mysteries of Achaean Demeter. 5.89.2. While the Aeginetans were laying waste to the seaboard of Attica, the Athenians were setting out to march against them, but an oracle from Delphi came to them bidding them to restrain themselves for thirty years after the wrongdoing of the Aeginetans, and in the thirty-first to mark out a precinct for Aeacus and begin the war with Aegina. In this way their purpose would prosper. If, however, they sent an army against their enemies straightaway, they would indeed subdue them in the end but would in the meantime both suffer and do many things. 5.89.3. When the Athenians heard this reported to them, they marked out for Aeacus that precinct which is now set in their marketplace, but they could not stomach the order that they must hold their hand for thirty years, seeing that the Aeginetans had dealt them a foul blow. 6.57.1. Such are their rights in war; in peace the powers given them are as follows: at all public sacrifices the kings first sit down to the banquet and are first served, each of them receiving a portion double of what is given to the rest of the company; they make the first libations, and the hides of the sacrificed beasts are theirs. 6.117. In the battle at Marathon about six thousand four hundred men of the foreigners were killed, and one hundred and ninety-two Athenians; that many fell on each side. ,The following marvel happened there: an Athenian, Epizelus son of Couphagoras, was fighting as a brave man in the battle when he was deprived of his sight, though struck or hit nowhere on his body, and from that time on he spent the rest of his life in blindness. ,I have heard that he tells this story about his misfortune: he saw opposing him a tall armed man, whose beard overshadowed his shield, but the phantom passed him by and killed the man next to him. I learned by inquiry that this is the story Epizelus tells. 7.180. The ship of Troezen, of which Prexinus was captain, was pursued and straightway captured by the foreigners, who brought the best of its fighting men and cut his throat on the ship's prow, thinking that the sacrifice of the foremost and fairest of their Greek captives would be auspicious. The name of the sacrificed man was Leon, and it was perhaps his name that he had to thank for it. 9.91.1. As the Samian stranger was pleading so earnestly, Leutychides asked him (whether it was that he desired to know for the sake of a presage, or through some happy chance of a god), “Samian stranger, what is your name?” “Hegesistratus,” he replied. |
|
| 46. Demosthenes, Prooemia, 54 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 6 |
| 47. Philochorus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •priests and priestesses, public Found in books: Parker (2005), Polytheism and Society at Athens, 98 |
| 48. Theophrastus, Characters, 21 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •priests and priestesses •priests and priestesses, of aglauros •priests and priestesses, of asclepius, in city •priests and priestesses, of athena polias •priests and priestesses, of dionysus in piraeus •priests and priestesses, of zeus soter of city Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 87, 208 |
| 49. Theophrastus, De Pietate, 4.5-4.10, 8.1-8.3, 12.42-12.49 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •priests and priestesses, and platos auditors •priests and priestesses, and pollution •priests and priestesses, in magnesia •priests and priestesses, selection of Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 135, 178 |
| 50. Aristotle, Athenian Constitution, 3.3, 21.6, 39.2, 43.6, 47.1, 49.3, 54.6-54.8, 56.3-56.5, 56.22-56.26, 57.1-57.4, 57.10-57.16, 58.1-58.4, 60.1-60.3, 62.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, of apollo •priests and priestesses, of apollo zoster •priests and priestesses, of athena polias •priests and priestesses, of erechtheus and poseidon •priests and priestesses •priests and priestesses, of eponymous heroes •priests and priestesses, of demeter at eleusis •priests and priestesses, of aglauros •priests and priestesses, of amphiaraus •priests and priestesses, of asclepius, in city •priests and priestesses, of dionysus in piraeus •priests and priestesses, of heros iatros •priests and priestesses, of zeus soter of city •priests and priestesses, of demos and charites •priests and priestesses, of asclepius, in piraeus •priests and priestesses, of zeus soter of piraeus •priests and priestesses, public •priests and priestesses, euthynai of Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 29, 58, 59, 60, 71, 73, 110, 111, 112, 118, 154, 170, 171, 191, 204, 213, 218, 219; Parker (2005), Polytheism and Society at Athens, 97 |
| 51. Anaximenes of Lampsacus, Rhetoric To Alexander, 2.3-2.4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, of demeter at eleusis Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 111 |
| 52. Melanthius, Fragments, 6.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, of dionysus Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 237 |
| 53. Aristotle, Virtues And Vices, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 111 |
| 54. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, in magnesia Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 130 |
| 55. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 80 |
| 56. Lycurgus, Fragments, 6.2, 6.4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses, of dionysus •priests and priestesses, of athena nike •priests and priestesses, of athena polias •priests and priestesses, of bendis •priests and priestesses •priests and priestesses, euthynai of •priests and priestesses, of asclepius, in piraeus Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 125, 202, 237 |
| 57. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 246 |
| 58. Aeschines, Letters, 1.6, 1.10-1.11, 1.13, 1.19, 1.23, 1.160, 1.183, 1.188, 2.151, 3.17-3.18, 3.120, 3.176, 3.187 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses •priests and priestesses, euthynai of •priests and priestesses, of asclepius, in city •priests and priestesses, of athena polias •priests and priestesses, public •priests and priestesses, of demeter at eleusis •priests and priestesses, of aglauros •priests and priestesses, of kalliste •priests and priestesses, of zeus soter of city •priests and priestesses, of athena nike •priests and priestesses, public funerary monuments of •priests and priestesses, of dionysus in piraeus •priests and priestesses, of erechtheus and poseidon •priests and priestesses, of amphiaraus •priests and priestesses, of asclepius, in piraeus •priests and priestesses, of zeus soter of piraeus Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 12, 26, 29, 43, 92, 110, 111, 118, 123, 124, 136, 170, 191, 197, 199, 200; Parker (2005), Polytheism and Society at Athens, 93, 97 |
| 59. Demosthenes, Prooemia, 54 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 6 |
| 60. Herodas, Mimes, 4.79-4.84 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 282 |
| 61. Philodemus, (Pars I) \ On Piety, 740-748, 750, 749 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 45 |
| 62. Livy, History, 1.14.3, 1.20.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •augustus, priests and priestesses of Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 32, 48 |
63. Ovid, Fasti, 2.535-2.541 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •augustus, priests and priestesses of Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 123| 2.535. parva petunt manes, pietas pro divite grata est 2.536. munere: non avidos Styx habet ima deos, 2.537. tegula porrectis satis est velata coronis 2.538. et sparsae fruges parcaque mica salis 2.539. inque mero mollita Ceres violaeque solutae: 2.540. haec habeat media testa relicta via. 2.541. nec maiora veto, sed et his placabilis umbra est | 2.535. Their shades ask little, piety they prefer to costly 2.536. offerings: no greedy deities haunt the Stygian depths. 2.537. A tile wreathed round with garlands offered is enough, 2.538. A scattering of meal, and a few grains of salt, 2.539. And bread soaked in wine, and loose violets: 2.540. Set them on a brick left in the middle of the path. 2.541. Not that I veto larger gifts, but these please the shades: |
|
64. Diodorus Siculus, Historical Library, 1.23.5, 1.28.6-1.28.7, 5.3.2, 5.43.2-5.43.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •priests and priestesses •priests and priestesses, of asclepius Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 83, 162, 263 | 1.23.5. But when Cadmus found out what had taken place, having at the same time a reply from an oracle commanding him to observe the laws of his fathers, he both gilded the infant and paid it the appropriate sacrifices, on the ground that there had been a sort of epiphany of Osiris among men. 1.28.6. Moreover, certain of the rulers of Athens were originally Egyptians, they say. Petes, for instance, the father of that Menestheus who took part in the expedition against Troy, having clearly been an Egyptian, later obtained citizenship at Athens and the kingship. . . . 1.28.7. He was of double form, and yet the Athenians are unable from their own point of view to give the true explanation of this nature of his, although it is patent to all that it was because of his double citizenship, Greek and barbarian, that he was held to be of double form, that is, part animal and part man. 5.3.2. And the Rape of Corê, the myth relates, took place in the meadows in the territory of Enna. The spot lies near the city, a place of striking beauty for its violets and every other kind of flower and worthy of the goddess. And the story is told that, because of the sweet odour of the flowers growing there, trained hunting dogs are unable to hold the trail, because their natural sense of smell is balked. And the meadow we have mentioned is level in the centre and well watered throughout, but on its periphery it rises high and falls off with precipitous cliffs on every side. And it is conceived of as lying in the very centre of the island, which is the reason why certain writers call it the navel of Sicily. 5.43.2. Indeed, close to the sacred precinct there bursts forth from the earth a spring of sweet water of such size that it gives rise to a river on which boats may sail. And since the water is led off from the river to many parts of the plain and irrigates them, throughout the entire area of the plain there grow continuous forests of lofty trees, wherein a multitude of men pass their time in the summer season and a multitude of birds make their nests, birds of every kind and of various hues, which greatly delight the ear by their song; therein also is every kind of garden and many meadows with varied plants and flowers, so that there is a divine majesty in the prospect which makes the place appear worthy of the gods of the country. 5.43.3. And there were palm trees there with mighty trunks, conspicuous for the fruits they bore, and many varieties of nut-bearing trees, which provide the natives of the place with the most abundant subsistence. And in addition to what we have mentioned, grape-vines were found there in great number and of every variety, which were trained to climb high and were variously intertwined so that they presented a pleasing sight and provided an enjoyment of the season without further ado. |
|
65. Plutarch, Demetrius, 12.1-12.2, 13.1-13.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 142| 12.1. ἦν δὲ ἄρα καὶ πυρὸς ἕτερα θερμότερα κατὰ τὸν Ἀριστοφάνη. γράφει γάρ τις ἄλλος ὑπερβαλλόμενος ἀνελευθερίᾳ τὸν Στρατοκλέα, δέχεσθαι Δημήτριον, ὁσάκις ἂν ἀφίκηται, τοῖς Δήμητρος καὶ Διονύσου ξενισμοῖς, τῷ δʼ ὑπερβαλλομένῳ λαμπρότητι καὶ πολυτελείᾳ τὴν ὑποδοχὴν ἀργύριον εἰς ἀνάθημα δημοσίᾳ δίδοσθαι. 12.2. τέλος δὲ τῶν τε μηνῶν τὸν Μουνυχιῶνα Δημητριῶνα καὶ τῶν ἡμερῶν τὴν ἕνην καὶ νέαν Δημητριάδα προσηγόρευσαν, καὶ τῶν ἑορτῶν τὰ Διονύσια μετωνόμασαν Δημήτρια. ἐπεσήμηνε δὲ τοῖς πλείστοις τὸ θεῖον. ὁ μὲν γὰρ πέπλος, ᾧπερ ἐψηφίσαντο μετὰ τοῦ Διὸς καὶ τῆς Ἀθηνᾶς προσενυφῆναι Δημήτριον καὶ Ἀντίγονον, πεμπόμενος διὰ τοῦ Κεραμεικοῦ μέσος ἐρράγη θυέλλης ἐμπεσούσης· 13.1. ὃ δὲ μάλιστα τῶν τιμῶν ὑπερφυὲς ἦν καὶ ἀλλόκοτον, ἔγραψε Δρομοκλείδης ὁ Σφήττιος ὑπὲρ τῆς τῶν ἀσπίδων ἀναθέσεως εἰς Δελφοὺς παρὰ Δημητρίου λαβεῖν χρησμόν. αὐτὴν δὲ παραγράψω τὴν λέξιν ἐκ τοῦ ψηφίσματος οὕτως ἔχουσαν· ἀγαθῇ τύχῃ. 13.2. δεδόχθαι τῷ δήμῳ χειροτονῆσαι τὸν δῆμον ἕνα ἄνδρα ἐξ Ἀθηναίων, ὅστις ἀφικόμενος πρὸς τὸν Σωτῆρα καὶ καλλιερησάμενος ἐπερωτήσει τὸν Σωτῆρα πῶς ἂν εὐσεβέστατα καὶ κάλλιστα καὶ τὴν ταχίστην ὁ δῆμος τὴν ἀποκατάστασιν ποιήσαιτο τῶν ἀναθημάτων· ὅ τι δʼ ἂν χρήσῃ, ταῦτα πράττειν τὸν δῆμον. οὕτω καταμωκώμενοι τοῦ ἀνθρώπου προσδιέφθειραν αὐτόν, οὐδὲ ἄλλως ὑγιαίνοντα τὴν διάνοιαν. | 12.1. 12.2. 13.1. 13.2. |
|
| 66. Tacitus, Histories, 1.1.2, 2.95.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •augustus, priests and priestesses of Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 47, 48 |
67. Plutarch, Demosthenes, 12.1-12.2, 13.1-13.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 142| 12.1. ὥρμησε μὲν οὖν ἐπὶ τὸ πράττειν τὰ κοινὰ τοῦ Φωκικοῦ πολέμου συνεστῶτος, ὡς αὐτός τέ φησι καὶ λαβεῖν ἔστιν ἀπὸ τῶν Φιλιππικῶν δημηγοριῶν. αἱ μὲν γὰρ ἤδη διαπεπραγμένων ἐκείνων γεγόνασιν, αἱ δὲ πρεσβύταται τῶν ἔγγιστα πραγμάτων ἅπτονται. δῆλος δʼ ἐστὶ καὶ τὴν κατὰ Μειδίου παρασκευασάμενος εἰπεῖν δίκην δύο μὲν ἐπὶ τοῖς τριάκοντα γεγονὼς ἔτη, μηδέπω δʼ ἔχων ἰσχὺν ἐν τῇ πολιτείᾳ μηδὲ δόξαν. 12.2. ὃ καὶ μάλιστά μοι δοκεῖ δείσας ἐπʼ ἀργυρίῳ καταθέσθαι τὴν πρὸς τὸν ἄνθρωπον ἔχθραν οὐ γάρ τι γλυκύθυμος ἀνὴρ ἦν οὐδʼ ἀγανόφρων, ἀλλʼ ἔντονος καὶ βίαιος ὑπὲρ τὰς ἀμύνας, ὁρῶν δʼ οὐ φαῦλον οὐδὲ τῆς αὐτοῦ δυνάμεως ἔργον ἄνδρα καὶ πλούτῳ καὶ λόγῳ καὶ φίλοις εὖ πεφραγμένον καθελεῖν, τὸν Μειδίαν, ἐνέδωκε τοῖς ὑπὲρ αὐτοῦ δεομένοις. 13.1. ὅθεν οὐκ οἶδʼ ὅπως παρέστη Θεοπόμπῳ λέγειν αὐτὸν ἀβέβαιον τῷ τρόπῳ γεγονέναι καὶ μήτε πράγμασι μήτʼ ἀνθρώποις πολὺν χρόνον τοῖς αὐτοῖς ἐπιμένειν δυνάμενον. φαίνεται γάρ, εἰς ἣν ἀπʼ ἀρχῆς τῶν πραγμάτων μερίδα καὶ τάξιν αὑτὸν ἐν τῇ πολιτείᾳ κατέστησε, ταύτην ἄχρι τέλους διαφυλάξας, καὶ οὐ μόνον ἐν τῷ βίῳ μὴ μεταβαλόμενος, ἀλλὰ καὶ τὸν βίον ἐπὶ τῷ μὴ μεταβαλέσθαι προέμενος. 13.2. οὐ γάρ, ὡς Δημάδης ἀπολογούμενος διὰ τὴν ἐν τῇ πολιτείᾳ μεταβολὴν ἔλεγεν, αὑτῷ μὲν αὐτὸν τἀναντία πολλάκις εἰρηκέναι, τῇ δὲ πόλει μηδέποτε, καὶ Μελάνωπος ἀντιπολιτευόμενος Καλλιστράτῳ καὶ πολλάκις ὑπʼ αὐτοῦ χρήμασι μετατιθέμενος εἰώθει λέγειν πρὸς τὸν δῆμον· ὁ μὲν ἀνὴρ ἐχθρός, τὸ δὲ τῆς πόλεως νικάτω συμφέρον, | 12.1. 12.2. 13.1. 13.2. |
|
68. Plutarch, Alcibiades, 22.4, 33.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •priests and priestesses •priests and priestesses, euthynai of •priests and priestesses, of asclepius, in city Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 201| 22.4. ἐρήμην δʼ αὐτοῦ καταγνόντες καὶ τὰ χρήματα δημεύσαντες ἔτι καταρᾶσθαι προσεψηφίσαντο πάντας ἱερεῖς καὶ ἱερείας, ὧν μόνην φασὶ Θεανὼ τὴν Μένωνος Ἀγραυλῆθεν ἀντειπεῖν πρὸς τὸ ψήφισμα, φάσκουσαν εὐχῶν, οὐ καταρῶν ἱέρειαν γεγονέναι. 33.3. ἐψηφίσαντο δὲ τὴν οὐσίαν ἀποδοῦναι αὐτῷ, καὶ τὰς ἀρὰς ἀφοσιώσασθαι πάλιν Εὐμολπίδας καὶ Κήρυκας, ἃς ἐποιήσαντο τοῦ δήμου προστάξαντος. ἀφοσιουμένων δὲ τῶν ἄλλων, Θεόδωρος ὁ ἱεροφάντης ἀλλʼ ἐγώ, εἶπεν, οὐδὲ κατηρασάμην αὐτῷ κακὸν οὐδέν, εἰ μηδὲν ἀδικεῖ τὴν πόλιν. | 22.4. His case went by default, his property was confiscated, and besides that, it was also decreed that his name should be publicly cursed by all priests and priestesses. Theano, the daughter of Menon, of the deme Agraule, they say, was the only one who refused to obey this decree. She declared that she was a praying, not a cursing priestess. 33.3. They voted also that his property be restored to him, and that the Eumolpidae and Heralds revoke the curses wherewith they had cursed him at the command of the people. The others revoked their curses, but Theodorus the High Priest said: Nay, I invoked no evil upon him if he does no wrong to the city. |
|
| 69. Pliny The Elder, Natural History, 34.76 (1st cent. CE - 1st cent. CE) Tagged with subjects: •priests (hiereis)/priestesses (hiereiai)/priesthood, duties and functions Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 295 |
70. Plutarch, Nicias, 3.3, 23.1-23.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •priests and priestesses •priests and priestesses, begging •priests and priestesses, criticisms of Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 129; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 263| 3.3. εἱστήκει δὲ καὶ τῶν ἀναθημάτων αὐτοῦ καθʼ ἡμᾶς τό τε Παλλάδιον ἐν ἀκροπόλει, τὴν χρύσωσιν ἀποβεβληκός, καὶ ὁ τοῖς χορηγικοῖς τρίποσιν ὑποκείμενος ἐν Διονύσου νεώς· ἐνίκησε γὰρ πολλάκις χορηγήσας, ἐλείφθη δὲ οὐδέποτε. λέγεται δʼ ἔν τινι χορηγίᾳ παρελθεῖν οἰκέτης αὐτοῦ κεκοσμημένος εἰς σχῆμα Διονύσου, κάλλιστος ὀφθῆναι καὶ μέγιστος, οὔπω γενειῶν· ἡσθέντων δὲ τῶν Ἀθηναίων τῇ ὄψει καὶ κροτούντων ἐπὶ πολὺν χρόνον, ἀναστὰς ὁ Νικίας εἶπεν ὡς οὐχ ὅσιον ἡγοῖτο δουλεύειν καταπεφημισμένον θεῷ σῶμα, καὶ τὸν νεανίσκον ἀπηλευθέρωσε. 23.1. ὡς δʼ ἦν ἕτοιμα ταῦτα πάντα καὶ τῶν πολεμίων οὐδεὶς παρεφύλαττεν, ἅτε δὴ μὴ προσδοκώντων, ἐξέλιπεν ἡ σελήνη τῆς νυκτός, μέγα δέος τῷ Νικίᾳ καὶ τῶν ἄλλων τοῖς ὑπὸ ἀπειρίας ἢ δεισιδαιμονίας ἐκπεπληγμένοις τὰ τοιαῦτα. τοῦ μὲν γὰρ ἡλίου τὴν περὶ τὰς τριακάδας ἐπισκότησιν ἁμῶς γέ πως ἤδη συνεφρόνουν καὶ οἱ πολλοὶ γενομένην ὑπὸ τῆς σελήνης· 23.2. αὐτὴν δὲ τὴν σελήνην, ᾧτινι συντυγχάνουσα καὶ πῶς αἰφνίδιον ἐκ πανσελήνου τὸ φῶς ἀπόλλυσι καὶ χρόας ἵησι παντοδαπάς, οὐ ῥᾴδιον ἦν καταλαβεῖν, ἀλλʼ ἀλλόκοτον ἡγοῦντο καὶ πρὸ συμφορῶν τινων μεγάλων ἐκ θεοῦ γινόμενον σημεῖον. ὁ γὰρ πρῶτος σαφέστατόν τε πάντων καὶ θαρραλεώτατον περὶ σελήνης καταυγασμῶν καὶ σκιᾶς λόγον εἰς γραφὴν καταθέμενος Ἀναξαγόρας οὔτʼ αὐτὸς ἦν παλαιὸς οὔτε ὁ λόγος ἔνδοξος, ἀλλʼ ἀπόρρητος ἔτι καὶ διʼ ὀλίγων καὶ μετʼ εὐλαβείας τινὸς ἢ πίστεως βαδίζων. 23.3. οὐ γὰρ ἠνείχοντο τοὺς φυσικοὺς καὶ μετεωρολέσχας τότε καλουμένους, ὡς εἰς αἰτίας ἀλόγους καὶ δυνάμεις ἀπρονοήτους καὶ κατηναγκασμένα πάθη διατρίβοντας τὸ θεῖον, ἀλλὰ καὶ Πρωταγόρας ἔφυγε, καὶ Ἀναξαγόραν εἱρχθέντα μόλις περιεποιήσατο Περικλῆς, καὶ Σωκράτης, οὐδὲν αὐτῷ τῶν γε τοιούτων προσῆκον, ὅμως ἀπώλετο διὰ φιλοσοφίαν. 23.4. ὀψὲ δʼ ἡ Πλάτωνος ἐκλάμψασα δόξα διὰ τὸν βίον τοῦ ἀνδρός, καὶ ὅτι ταῖς θείαις καὶ κυριωτέραις ἀρχαῖς ὑπέταξε τὰς φυσικὰς ἀνάγκας, ἀφεῖλε τὴν τῶν λόγων τούτων διαβολήν, καὶ τοῖς μαθήμασιν εἰς ἅπαντας ὁδὸν ἐνέδωκεν. ὁ γοῦν ἑταῖρος αὐτοῦ Δίων, καθʼ ὃν χρόνον ἔμελλεν ἄρας ἐκ Ζακύνθου πλεῖν ἐπὶ Διονύσιον, ἐκλιπούσης τῆς σελήνης, οὐδὲν διαταραχθεὶς ἀνήχθη, καὶ κατασχὼν ἐν Συρακούσαις ἐξέβαλε τὸν τύραννον. 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. 23.6. ἄλλως τε καὶ τῶν περὶ ἥλιον καὶ σελήνην ἐπὶ τρεῖς ἡμέρας ἐποιοῦντο φυλακήν, ὡς Αὐτοκλείδης διέγραψεν ἐν τοῖς ἐξηγητικοῖς· ὁ δὲ Νικίας ἄλλην ἔπεισε σελήνης ἀναμένειν περίοδον, ὥσπερ οὐκ εὐθὺς θεασάμενος αὐτὴν ἀποκαθαρθεῖσαν, ὅτε τὸν σκιερὸν τόπον καὶ ὑπὸ τῆς γῆς ἀντιφραττόμενον παρῆλθε. | 3.3. 23.1. 23.2. 23.3. 23.4. 23.5. 23.6. |
|
| 71. Tacitus, Annals, 1.1.2, 1.8.1, 1.9-1.11, 1.10.6, 1.14.1-1.14.2, 1.15.2, 1.33-1.51, 1.43.3, 1.54.1, 1.55.1, 1.72.1, 1.78.1, 2.32.2, 2.82.4, 2.83.1-2.83.3, 3.64.4, 4.37-4.38, 4.37.3, 14.64.3, 15.61.1, 16.2.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 46, 47, 125 |
| 72. Plutarch, Lives of The Ten Orators, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 260 |
| 73. Tacitus, Agricola, 43.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •augustus, priests and priestesses of Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 47 |
| 74. Anon., Mekhilta Derabbi Shimeon Ben Yohai, 5.82, 6.7, 6.37, 6.45 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •priests and priestesses •priests and priestesses, of asclepius, in city •priests and priestesses, of athena polias Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 44, 74, 118, 208 |
| 75. Anon., Targum Neofiti, 2.72 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •priests and priestesses, of heracles, of mesogeioi Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 27 |
| 76. Hermogenes, On Types of Style, 4.6, 4.24-4.26, 4.162 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 48, 218 |
| 77. Aelian, Varia Historia, 2.25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •priests and priestesses, of athena nike •priests and priestesses, of athena polias •priests and priestesses, of bendis Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 125 |
78. Pausanias, Description of Greece, 2.17.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •priests (hiereis)/priestesses (hiereiai)/priesthood, duties and functions Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 297| 2.17.7. ἔστι δὲ ὑπὲρ τὸν ναὸν τοῦτον τοῦ προτέρου ναοῦ θεμέλιά τε καὶ εἰ δή τι ἄλλο ὑπελίπετο ἡ φλόξ. κατεκαύθη δὲ τὴν ἱέρειαν τῆς Ἥρας Χρυσηίδα ὕπνου καταλαβόντος, ὅτε ὁ λύχνος πρὸ τῶν στεφανωμάτων ἥπτετο. καὶ Χρυσηὶς μὲν ἀπελθοῦσα ἐς Τεγέαν τὴν Ἀθηνᾶν τὴν Ἀλέαν ἱκέτευεν· Ἀργεῖοι δὲ καίπερ κακοῦ τηλικούτου παρόντος σφίσι τὴν εἰκόνα οὐ καθεῖλον τῆς Χρυσηίδος, ἀνάκειται δὲ καὶ ἐς τόδε τοῦ ναοῦ τοῦ κατακαυθέντος ἔμπροσθεν. | 2.17.7. Above this temple are the foundations of the earlier temple and such parts of it as were spared by the flames. It was burnt down because sleep overpowered Chryseis, the priestess of Hera, when the lamp before the wreaths set fire to them. Chryseis went to Tegea and supplicated Athena Alea. Although so great a disaster had befallen them the Argives did not take down the statue of Chryseis; it is still in position in front of the burnt temple. |
|
| 79. Gellius, Attic Nights, 10.15.16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •augustus, priests and priestesses of Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 32 |
80. Cassius Dio, Roman History, 56.46.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •augustus, priests and priestesses of Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 46 | 56.46.2. they also permitted her to employ a lictor when she exercised her sacred office. On her part, she bestowed a million sesterces upon a certain Numerius Atticus, a senator and ex-praetor, because he swore that he had seen Augustus ascending to heaven after the manner of which tradition tells concerning Proculus and Romulus. |
|
81. Porphyry, On Abstinence, 2.16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •priests and priestesses, and platos auditors •priests and priestesses, and pollution •priests and priestesses, in magnesia Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 135 | 2.16. 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 [statues of the] Gods,6 but that he burnt others on their altars; and that, being studious of frugality, he avoided the sacrificing of oxen. SPAN |
|
| 82. Diogenes, Fragments, 343, 375, 342 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 101 |
| 83. Ephrem, Hymns On The Church, 290, 294 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 50, 53 |
| 84. Pausanias Damascenus, Fragments, 1.32.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •priests and priestesses, of mother of the gods Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 155 |
| 85. Paulus Julius, Digesta, 102, 122, 142, 15, 25, 96, 77 Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 170 |
| 86. Stilpon, Fragments, [Do¨Ring], 177 Tagged with subjects: •priests and priestesses, begging Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 45 |
| 87. Lysias, Orations, 26.6-26.8 Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 97, 98 |
| 88. Isokrates, Ad Nikolem, 6 Tagged with subjects: •priests (hiereis)/priestesses (hiereiai)/priesthood, duties and functions Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 297 |
| 90. Epigraphy, Ils, None Tagged with subjects: •augustus, priests and priestesses of Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 123 |
| 91. Diogenes Laertius, Fragments, [G] V B, 5.16 Tagged with subjects: •priests and priestesses •priests and priestesses, and prayer and sacrifice •priests and priestesses, priests and priestesses •priests and priestesses, status of Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 101 |
| 92. Epigraphy, I.Ephesos, #44, #58 Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 53, 204 |
| 93. Epigraphy, I.Eleusis, None Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 44, 51, 246 |
| 94. Aelius Aristides, Εἰς Τὸ Ἐναντίον, 10.6 Tagged with subjects: •priests and priestesses, of heracles, of mesogeioi Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 27 |
| 95. Epigraphy, Herzog, Kff, #13, #52, #65, #66, #77, #54 Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 52 |
| 96. Epigraphy, Cil, None Tagged with subjects: •nan Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 123 |
| 97. Epigraphy, Ceg, 570.4 Tagged with subjects: •priests and priestesses, public •priests and priestesses, public funerary monuments of Found in books: Parker (2005), Polytheism and Society at Athens, 95, 97 |
| 98. Epigraphy, Lscg, 69 Tagged with subjects: •priests (hiereis)/priestesses (hiereiai)/priesthood, duties and functions Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 296 |
| 99. Dieuchidas Megarensis 4. Jh. V. Chr., Fragments, 39-40, 80, 79 Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 211 |
| 100. Demosthenes, Orations, a b c d\n0 [59].76 [59].76 [59] 76 \n1 18.243 18.243 18 243 \n2 [59].75 [59].75 [59] 75 \n3 [59].85 [59].85 [59] 85 \n4 21.115 21.115 21 115 \n5 21.114 21.114 21 114 \n6 [59].86 [59].86 [59] 86 \n7 19.70 19.70 19 70 \n8 18.216 18.216 18 216 \n9 4.35 4.35 4 35 \n10 4.36 4.36 4 36 \n11 [59.] [59.] [59 ] \n12 4.45 4.45 4 45 \n13 19.128 19.128 19 128 \n14 18.218 18.218 18 218 \n15 22.73 22.73 22 73 \n16 18.217 18.217 18 217 \n17 [59].116 [59].116 [59] 116 \n18 22.75 22.75 22 75 \n19 22.71 22.71 22 71 \n20 22.76 22.76 22 76 \n21 22.69 22.69 22 69 \n22 22.70 22.70 22 70 \n23 22.78 22.78 22 78 \n24 22.72 22.72 22 72 \n25 22.74 22.74 22 74 \n26 22.77 22.77 22 77 \n27 25.34 25.34 25 34 \n28 [7].40 [7].40 [7] 40 \n29 29.128 29.128 29 128 \n30 21.54 21.54 21 54 \n31 21.52 21.52 21 52 \n32 21.51 21.51 21 51 \n33 21.53 21.53 21 53 \n34 20.19 20.19 20 19 \n35 21.69 21.69 21 69 \n36 21.67 21.67 21 67 \n37 21.68 21.68 21 68 \n38 18.257 18.257 18 257 \n39 21.56 21.56 21 56 \n40 21.55 21.55 21 55 \n41 [24].184 [24].184 [24] 184 \n42 21.17 21.17 21 17 \n43 32-33 32 32 None\n44 26.5 26.5 26 5 \n45 58.27 58.27 58 27 Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 118 |
| 101. Anon., Tab. Siar., None Tagged with subjects: •nan Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 123 |
| 102. Hildegarde of Bingen, Sciv., 4.28, 7.29-7.30, 8.135, 19.33 Tagged with subjects: •priests and priestesses •priests and priestesses, of athena polias Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 47, 110, 118, 282 |
| 103. Ambrosian Missal 119, Homily On Lazarus, Mary And Martha, 1.83, 1.88 Tagged with subjects: •priests and priestesses, of demeter at eleusis •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 111, 170 |
| 104. Dead Sea Scrolls, 4Q388A, 1.110, 2.18 Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 110, 118 |
| 105. Dorotheus, Doxographi Graeci, 3.1.511, 3.2.3, 3.2.27, 3.2.89, 3.3.118, 3.3.147, 3.4.56-3.4.57, 3.4.161, 3.4.171, 3.6.4 Tagged with subjects: •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 15, 47, 211 |
| 106. Ennius, Thy., #1, #16, #2, #6, #3 Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 15, 48, 55, 251 |
| 107. Epigraphy, Fasti Gabini, None Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 26, 48, 58, 72, 75, 82, 84, 112, 130, 225, 263 |
| 108. Epigraphy, Fasti Verulani,, #37, #46, #6, #63, #88, #27 Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 51 |
| 109. Epigraphy, Agora 16, 114, 161, 181-182, 186-187, 214, 227, 235, 270-271, 277, 324, 48, 56, 80, 325 Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 51, 55 |
| 111. Epigraphy, Ig Ii3, 1139, 1147, 1149-1150, 1153-1155, 1162, 1164-1166, 1168, 1176, 1188-1189, 1239, 1256, 1263, 1281, 1284, 1292, 1298-1299, 1304, 1310, 1313, 1316, 1324, 1328-1330, 1332-1334, 1372, 1386, 227, 244, 292, 298, 306, 316, 337, 348, 35, 355, 359, 369, 444-445, 447, 416 Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 50, 54, 57, 73, 85, 87, 92, 200, 213, 244 |
| 112. Anon., Tanhuma, 140 Tagged with subjects: •priests and priestesses, public Found in books: Parker (2005), Polytheism and Society at Athens, 97 |
| 113. John of Nicou, Pg, 31.14.11-15.7 Tagged with subjects: •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 142 |
| 114. Zeno of Elea, Fragments, 1.264-1.265, 1.267 Tagged with subjects: •priests and priestesses, in magnesia Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 134 |
| 115. Anon., Apocryphon of Adam, 20.3-20.4 Tagged with subjects: •priests and priestesses, public Found in books: Parker (2005), Polytheism and Society at Athens, 116 |
| 116. Philosotratus, Life of Apollonius, 1.1 Tagged with subjects: •priests and priestesses, selection of Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 179 |
| 117. Anon., Tanhuma Beshallah, 6.45 Tagged with subjects: •priests and priestesses, public Found in books: Parker (2005), Polytheism and Society at Athens, 97 |
| 118. Anon., Tanhuma Tazria, 116, 73, 117 Tagged with subjects: •nan Found in books: Parker (2005), Polytheism and Society at Athens, 93 |
| 119. Antisthenes, Fragments, [G] V A, 178, 182 Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 107 |
| 120. Epigraphy, Seg, None Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 19, 51, 57, 85, 87, 92, 93, 114 |
| 121. Suetonius, Tab. Heb., 43589, 50-54, 43497 Tagged with subjects: •nan Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 123 |
| 122. Targum, Targum Zech, 2.15.3, 2.16.2, 2.45, 3.58.5, 5.1.1, 5.18.2, 5.32.1, 6.32.1 Tagged with subjects: •priests and priestesses •priests and priestesses, of asclepius, in city •priests and priestesses, of aglauros •priests and priestesses, of aphrodite syria •priests and priestesses, of athena polias •priests and priestesses, of mother of the gods •priests and priestesses, of asclepius •priests and priestesses, of demeter at eleusis Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 12, 110, 111, 118, 162, 171, 251 |
| 123. Targum, Targum Ps.-Jn. Exod, 21 Tagged with subjects: •priests and priestesses •priests and priestesses, of aglauros •priests and priestesses, of asclepius, in city •priests and priestesses, of athena polias •priests and priestesses, of dionysus in piraeus •priests and priestesses, of zeus soter of city Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 87, 208 |
| 124. Sophia of Jesus, Christ (Sjc) 82N, 282, 2.72 Tagged with subjects: •priests and priestesses, of heracles, of mesogeioi Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 27 |
| 125. Epigraphy, Mdai(A), a b c d\n0 66.#4 66.#4 66 #4 Tagged with subjects: •priests and priestesses •priests and priestesses, of aglauros •priests and priestesses, of apollo pythios •priests and priestesses, of asclepius, in city •priests and priestesses, of thesmophoroi at melite Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 47, 82 |
| 126. Petronius, Att., None Tagged with subjects: •priests and priestesses, of asclepius, in city •priests and priestesses, of athena polias •priests and priestesses, of mother of the gods Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 30 |
| 127. Epigraphy, Knidos, 220 Tagged with subjects: •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 47 |
| 129. Epigraphy, Hg, 2677 Tagged with subjects: •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 47 |
| 130. Epigraphy, Fouilles Des Delphes Iii, #161 Tagged with subjects: •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 47 |
| 131. Epigraphy, Cle, #9, #6 Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 21, 50, 54, 57, 85, 87 |
| 132. Epigoni, (Ed. West) Fr., 4.765, 4.776, 4.792 Tagged with subjects: •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 47 |
| 133. Dinarchos, Dinarchos, None Tagged with subjects: •priests and priestesses •priests and priestesses, of aglauros •priests and priestesses, of amphiaraus •priests and priestesses, of apollo •priests and priestesses, of apollo erithaseos •priests and priestesses, of apollo zoster •priests and priestesses, of asclepius, in piraeus •priests and priestesses, of asclepius, in city •priests and priestesses, of athena polias •priests and priestesses, of erechtheus and poseidon •priests and priestesses, of mother of the gods •priests and priestesses, of nymphe •priests and priestesses, of thesmophoroi at melite Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 52, 140 |
| 134. Dead Sea Scrolls, 4Q385A, 20 Tagged with subjects: •priests and priestesses •priests and priestesses, euthynai of •priests and priestesses, of asclepius, in piraeus Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 202 |
| 135. Dead Sea Scrolls, 4Q267 (Damascus Documentb), 3.31 Tagged with subjects: •priests and priestesses, of athena polias Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 110 |
| 136. Epigraphy, Ig Xii, 8.52, 8.150 Tagged with subjects: •priests and priestesses Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 47 |
| 137. Epigraphy, Ig Ii2, 1000, 1008, 1011, 1029-1030, 1034, 1043, 1045, 1054, 1134, 1152, 1163, 1177-1178, 1188, 1199, 120, 1200, 1204, 1215, 1235, 1245, 1247, 1252, 1259, 1261-1262, 1271, 1273, 1277-1278, 1282-1284, 1289-1292, 1297-1298, 1314-1315, 1324-1329, 1334, 1337, 1361-1362, 1496, 1933-1934, 1937-1938, 2832, 2836-2837, 2843, 2855, 2859, 2932, 3073, 3453-3454, 3464, 3484-3485, 380, 457, 4596, 47, 4949, 4962, 653, 657, 659, 668, 676, 682, 690, 713, 772, 776, 780-781, 783-784, 788, 840-842, 908, 930, 956-958, 968, 97, 976, 1316 Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 51, 52, 55, 101, 251 |
| 138. Epigraphy, Ig Ii, None Tagged with subjects: •priests and priestesses, public •priests and priestesses, public funerary monuments of Found in books: Parker (2005), Polytheism and Society at Athens, 95 |
| 139. Epigraphy, Ig I , None Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 118 |
| 140. Epigraphy, Ig I , None Tagged with subjects: •nan Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 118 |
| 141. Epigraphy, Ig I, 258 Tagged with subjects: •priests and priestesses, public in demes Found in books: Parker (2005), Polytheism and Society at Athens, 64 |
| 142. Anon., Tanhuma Buber, Huqat, 2.3.12 Tagged with subjects: •priests and priestesses, of asclepius, in city •priests and priestesses, of athena polias Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 44 |
| 143. Proxenus Epirotes, Fragments, 6.54 Tagged with subjects: •priests and priestesses, public •priests and priestesses, public funerary monuments of Found in books: Parker (2005), Polytheism and Society at Athens, 93 |
