| 1. Homer, Odyssey, 3.4-3.66, 3.450, 9.551-9.555, 12.356-12.365, 13.184-13.187 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 242, 265, 472 |
| 2. Sophocles, Antigone, 1058, 992-993, 1059 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14 |
| 3. Isaeus, Orations, 8.19-8.20 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 242 |
4. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14 | 4c. Naxos , he was working there on our land. Now he got drunk, got angry with one of our house slaves, and butchered him. So my father bound him hand and foot, threw him into a ditch, and sent a man here to Athens to ask the religious adviser what he ought |
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5. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 296| 953a. φυλάττοντας μὴ νεωτερίζῃ τίς τι τῶν τοιούτων ξένων, καὶ δίκας αὐτοῖς ὀρθῶς διανέμοντας, ἀναγκαῖα μέν, ὡς ὀλίγιστα δʼ ἐπιχρωμένους. ὁ δὲ δεύτερος, ὄμμασιν ὄντως θεωρὸς ὅσα τε μουσῶν ὠσὶν ἔχεται θεωρήματα· τῷ δὴ τοιούτῳ παντὶ χρὴ καταλύσεις πρὸς ἱεροῖς εἶναι φιλοξενίαις ἀνθρώπων παρεσκευασμένας, χρὴ δὲ καὶ τῶν τοιούτων ἱερέας τε καὶ νεωκόρους ἐπιμελεῖσθαι καὶ τημελεῖν, ἕως ἂν τὸν μέτριον ἐπιμείναντες χρόνον, ἰδόντες τε καὶ ἀκούσαντες ὧν χάριν ἀφίκοντο, | 953a. introduce any innovation, and they shall duly dispense justice to them, and shall hold such intercourse as is necessary with them, but to the least extent possible. The second type of stranger is he who is an inspector, in the literal sense, with his eyes, and with his ears also of all that appertains to musical exhibitions: for all such there must be lodgings provided at the temples, to afford them friendly accommodation, and the priests and temple-keepers must show them care and attention, until they have sojourned for a reasonable length of time and have seen and heard all that they intended; |
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| 6. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 654 |
7. Aristophanes, The Women Celebrating The Thesmophoria, 750-752, 754-761, 753 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 242| 753. ἀλλ' οὐδὲν ἧττον ἥδ' ἀποσφαγήσεται | |
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8. Herodotus, Histories, 2.181, 3.39-3.60 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 231 | 2.181. Amasis made friends and allies of the people of Cyrene . And he decided to marry from there, either because he had his heart set on a Greek wife, or for the sake of the Corcyreans' friendship; ,in any case, he married a certain Ladice, said by some to be the daughter of Battus, of Arcesilaus by others, and by others again of Critobulus, an esteemed citizen of the place. But whenever Amasis lay with her, he became unable to have intercourse, though he managed with every other woman; ,and when this happened repeatedly, Amasis said to the woman called Ladice, “Woman, you have cast a spell on me, and there is no way that you shall avoid perishing the most wretchedly of all women.” ,So Ladice, when the king did not relent at all although she denied it, vowed in her heart to Aphrodite that, if Amasis could have intercourse with her that night, since that would remedy the problem, she would send a statue to Cyrene to her. And after the prayer, immediately, Amasis did have intercourse with her. And whenever Amasis came to her thereafter, he had intercourse, and he was very fond of her after this. ,Ladice paid her vow to the goddess; she had an image made and sent it to Cyrene , where it stood safe until my time, facing outside the city. Cambyses, when he had conquered Egypt and learned who Ladice was, sent her away to Cyrene unharmed. 3.39. While Cambyses was attacking Egypt , the Lacedaemonians too were making war upon Samos and upon Aeaces' son Polycrates, who had revolted and won Samos . ,And first, dividing the city into three parts, he gave a share in the government to his brothers Pantagnotus and Syloson; but presently he put one of them to death, banished the younger, Syloson, and so made himself lord of all Samos ; then he made a treaty with Amasis king of Egypt , sending to him and receiving from him gifts. ,Very soon after this, Polycrates grew to such power that he was famous in Ionia and all other Greek lands; for all his military affairs succeeded. He had a hundred fifty-oared ships, and a thousand archers. ,And he pillaged every place, indiscriminately; for he said that he would get more thanks if he gave a friend back what he had taken than if he never took it at all. He had taken many of the islands, and many of the mainland cities. Among others, he conquered the Lesbians; they had brought all their force to aid the Milesians, and Polycrates defeated them in a sea-fight; it was they who, being his captives, dug all the trench around the acropolis of Samos . 3.40. Now Amasis was somehow aware of Polycrates' great good fortune; and as this continued to increase greatly, he wrote this letter and sent it to Samos : “Amasis addresses Polycrates as follows. ,It is pleasant to learn that a friend and ally is doing well. But I do not like these great successes of yours; for I know the gods, how jealous they are, and I desire somehow that both I and those for whom I care succeed in some affairs, fail in others, and thus pass life faring differently by turns, rather than succeed at everything. ,For from all I have heard I know of no man whom continual good fortune did not bring in the end to evil, and utter destruction. Therefore if you will be ruled by me do this regarding your successes: ,consider what you hold most precious and what you will be sorriest to lose, and cast it away so that it shall never again be seen among men; then, if after this the successes that come to you are not mixed with mischances, strive to mend the matter as I have counselled you.” 3.41. Reading this, and perceiving that Amasis' advice was good, Polycrates considered which of his treasures it would most grieve his soul to lose, and came to this conclusion: he wore a seal set in gold, an emerald, crafted by Theodorus son of Telecles of Samos ; ,being resolved to cast this away, he embarked in a fifty-oared ship with its crew, and told them to put out to sea; and when he was far from the island, he took off the seal-ring in sight of all that were on the ship and cast it into the sea. This done, he sailed back and went to his house, where he grieved for the loss. 3.42. But on the fifth or sixth day from this it happened that a fisherman, who had taken a fine and great fish, and desired to make a gift of it to Polycrates, brought it to the door and said that he wished to see Polycrates. This being granted, he gave the fish, saying: ,“O King, when I caught this fish, I thought best not to take it to market, although I am a man who lives by his hands, but it seemed to me worthy of you and your greatness; and so I bring and offer it to you.” Polycrates was pleased with what the fisherman said; “You have done very well,” he answered, “and I give you double thanks, for your words and for the gift; and I invite you to dine with me.” ,Proud of this honor, the fisherman went home; but the servants, cutting up the fish, found in its belly Polycrates' seal-ring. ,As soon as they saw and seized it, they brought it with joy to Polycrates, and giving the ring to him told him how it had been found. Polycrates saw the hand of heaven in this matter; he wrote a letter and sent it to Egypt , telling all that he had done, and what had happened to him. 3.43. When Amasis had read Polycrates' letter, he perceived that no man could save another from his destiny, and that Polycrates, being so continually fortunate that he even found what he cast away, must come to an evil end. ,So he sent a herald to Samos to renounce his friendship, determined that when some great and terrible mischance overtook Polycrates he himself might not have to sadden his heart for a friend. 3.44. It was against this ever-victorious Polycrates that the Lacedaemonians now made war, invited by the Samians who afterwards founded Cydonia in Crete . Polycrates had without the knowledge of his subjects sent a herald to Cambyses, son of Cyrus, then raising an army against Egypt , inviting Cambyses to send to Samos too and request men from him. ,At this message Cambyses very readily sent to Samos , asking Polycrates to send a fleet to aid him against Egypt . Polycrates chose those men whom he most suspected of planning a rebellion against him, and sent them in forty triremes, directing Cambyses not to send the men back. 3.45. Some say that these Samians who were sent never came to Egypt , but that when they had sailed as far as Carpathus discussed the matter among themselves and decided to sail no further; others say that they did come to Egypt and there escaped from the guard that was set over them. ,But as they sailed back to Samos , Polycrates' ships met and engaged them; and the returning Samians were victorious and landed on the island, but were there beaten in a land battle, and so sailed to Lacedaemon . ,There are those who say that the Samians from Egypt defeated Polycrates; but to my thinking this is untrue; for they need not have invited the Lacedaemonians if in fact they had been able to master Polycrates by themselves. Besides, it is not even reasonable to suppose that he, who had a great army of hired soldiers and bowmen of his own, was beaten by a few men like the returning Samians. ,Polycrates took the children and wives of the townsmen who were subject to him and shut them up in the boathouses, with intent to burn them and the boathouses too if their men should desert to the returned Samians. 3.46. When the Samians who were expelled by Polycrates came to Sparta , they came before the ruling men and made a long speech to show the greatness of their need. But the Spartans at their first sitting answered that they had forgotten the beginning of the speech and could not understand its end. ,After this the Samians came a second time with a sack, and said nothing but this: “The sack wants flour.” To this the Spartans replied that they were over-wordy with “the sack”; but they did resolve to help them. 3.47. The Lacedaemonians then equipped and sent an army to Samos , returning a favor, as the Samians say, because they first sent a fleet to help the Lacedaemonians against Messenia ; but the Lacedaemonians say that they sent this army less to aid the Samians in their need than to avenge the robbery of the bowl which they had been carrying to Croesus and the breastplate which Amasis King of Egypt had sent them as a gift. ,This breastplate had been stolen by the Samians in the year before they took the bowl; it was of linen, decked with gold and cotton embroidery, and embroidered with many figures; ,but what makes it worthy of wonder is that each thread of the breastplate, fine as each is, is made up of three hundred and sixty strands, each plainly seen. It is the exact counterpart of that one which Amasis dedicated to Athena in Lindus . 3.48. The Corinthians also enthusiastically helped to further the expedition against Samos . For an outrage had been done them by the Samians a generation before this expedition, about the time of the robbery of the bowl. ,Periander son of Cypselus sent to Alyattes at Sardis three hundred boys, sons of notable men in Corcyra , to be made eunuchs. The Corinthians who brought the boys put in at Samos ; and when the Samians heard why the boys were brought, first they instructed them to take sanctuary in the temple of Artemis, ,then they would not allow the suppliants to be dragged from the temple; and when the Corinthians tried to starve the boys out, the Samians held a festival which they still celebrate in the same fashion; throughout the time that the boys were seeking asylum, they held nightly dances of young men and women to which it was made a custom to bring cakes of sesame and honey, so that the Corcyraean boys might snatch these and have food. ,This continued to be done until the Corinthian guards left their charge and departed; then the Samians took the boys back to Corcyra . 3.49. If after the death of Periander, the Corinthians had been friendly towards the Corcyraeans, they would not have taken part in the expedition against Samos for this reason. But as it was, ever since the island was colonized, they have been at odds with each other, despite their kinship. ,For these reasons then the Corinthians bore a grudge against the Samians. Periander chose the sons of the notable Corcyraeans and sent them to Sardis to be made eunuchs as an act of vengeance; for the Corcyraeans had first begun the quarrel by committing a terrible crime against him. 3.50. For after killing his own wife Melissa , Periander suffered yet another calamity on top of what he had already suffered. He had two sons by Melissa , one seventeen and one eighteen years old. ,Their mother's father, Procles, the sovereign of Epidaurus , sent for the boys and treated them affectionately, as was natural, seeing that they were his own daughter's sons. When they left him, he said as he sent them forth: ,“Do you know, boys, who killed your mother?” The elder of them paid no attention to these words; but the younger, whose name was Lycophron, was struck with such horror when he heard them that when he came to Corinth he would not speak to his father, his mother's murderer, nor would he answer him when addressed nor reply to his questions. At last Periander was so angry that he drove the boy from his house. 3.51. Having driven this one away, he asked the elder son what their grandfather had said to them. The boy told him that Procles had treated them kindly, but did not mention what he had said at parting; for he had paid no attention. Periander said that by no means could Procles not have dropped some hint, and interrogated him persistently; ,until the boy remembered, and told him. And Periander, comprehending, and wishing to show no weakness, sent a message to those with whom his banished son was living and forbade them to keep him. ,So when the boy, driven out, would go to another house, he would be driven from this also, since Periander threatened all who received him and ordered them to shut him out; so when driven forth, he would go to some other house of his friends, and they, although he was the son of Periander, and although they were afraid, nonetheless took him in. 3.52. In the end Periander made a proclamation, that whoever sheltered the boy in his house or spoke to him, would owe a fine to Apollo, and he set the amount. ,In view of this proclamation no one wished to address or receive the boy into his house; and besides, the boy himself did not think it right to attempt what was forbidden, but accepting it slept in the open. ,On the fourth day, when Periander saw him starved and unwashed, he took pity on him, and his anger being softened, he came near and said: “My son, which is preferable—to follow your present way of life, or by being well-disposed toward your father to inherit my power and the goods which I now possess? ,Though my son and a prince of prosperous Corinth , you prefer the life of a vagrant, by opposing and being angry with me with whom you least ought to be. For if something has happened as a result of which you have a suspicion about me, it has happened to my disadvantage and I bear the brunt of it, inasmuch as I am the cause. ,But bearing in mind how much better it is to be envied than to be pitied, and at the same time what sort of thing it is to be angry with your parents and with those that are stronger than you, come back to the house.” ,With these words Periander tried to move his son, but he said nothing else to his father, only told him that because he had conversed with him he owed the fine to Apollo. When Periander saw that his son's stubbornness could not be got around or overcome, he sent him away out of his sight in a ship to Corcyra ; for Corcyra too was subject to him. ,And when he had sent him away, he sent an army against Procles his father-in-law, since he was most to blame for his present troubles; and he took Epidaurus , captured Procles, and imprisoned him. 3.53. As time went on, Periander, now grown past his prime and aware that he could no longer oversee and direct all his affairs, sent to Corcyra inviting Lycophron to be sovereign; for he saw no hope in his eldest son, who seemed to him to be slow-witted. ,Lycophron did not dignify the invitation with a reply. Then Periander, pressing the young man, sent to him (as the next best way) his daughter, the boy's sister, thinking that he would listen to her. ,She came and said, “Child, would you want the power to fall to others, and our father's house destroyed, rather than to return and have it yourself? Come home and stop punishing yourself. ,Pride is an unhappy possession. Do not cure evil by evil. Many place the more becoming thing before the just; and many pursuing their mother's business have lost their father's. Power is a slippery thing; many want it, and our father is now old and past his prime; do not lose what is yours to others.” ,So she spoke communicating their father's inducements. But he answered that he would never come to Corinth as long as he knew his father was alive. ,When she brought this answer back, Periander sent a third messenger, through whom he proposed that he should go to Corcyra , and that the boy should return to Corinth and be the heir of his power. ,The son consented to this; Periander got ready to go to Corcyra and Lycophron to go to Corinth ; but when the Corcyraeans learned of all these matters, they put the young man to death so that Periander would not come to their country. It was for this that Periander desired vengeance on the Corcyraeans. 3.54. The Lacedaemonians then came with a great army, and besieged Samos . They advanced to the wall and entered the tower that stands by the seaside in the outer part of the city; but then Polycrates himself attacked them with a great force and drove them out. ,The mercenaries and many of the Samians themselves sallied out near the upper tower on the ridge of the hill and withstood the Lacedaemonian advance for a little while; then they fled back, with the Lacedaemonians pursuing and destroying them. 3.55. Had all the Lacedaemonians there that day been like Archias and Lycopas, Samos would have been taken. These two alone entered the fortress along with the fleeing crowd of Samians, and were cut off and killed in the city of Samos . ,I myself have met in his native town of Pitana another Archias son of Samius, and grandson of the Archias mentioned above, who honored the Samians more than any other of his guest-friends, and told me that his father had borne the name Samius because he was the son of that Archias who was killed fighting bravely at Samos . The reason that he honored the Samians, he said, was that they had given his grandfather a public funeral. 3.56. So when the Lacedaemonians had besieged Samos for forty days with no success, they went away to the Peloponnesus . ,There is a foolish tale abroad that Polycrates bribed them to depart by making and giving them a great number of gilded lead coins, as a native currency. This was the first expedition to Asia made by Dorians of Lacedaemon . 3.57. When the Lacedaemonians were about to abandon them, the Samians who had brought an army against Polycrates sailed away too, and went to Siphnus; ,for they were in need of money; and the Siphnians were at this time very prosperous and the richest of the islanders, because of the gold and silver mines on the island. They were so wealthy that the treasure dedicated by them at Delphi , which is as rich as any there, was made from a tenth of their income; and they divided among themselves each year's income. ,Now when they were putting together the treasure they inquired of the oracle if their present prosperity was likely to last long; whereupon the priestess gave them this answer: , quote type="oracle" l met="dact" “When the prytaneum on Siphnus becomes white /l l And white-browed the market, then indeed a shrewd man is wanted /l l Beware a wooden force and a red herald.” /l /quote At this time the market-place and town-hall of Siphnus were adorned with Parian marble. 3.58. They could not understand this oracle either when it was spoken or at the time of the Samians' coming. As soon as the Samians put in at Siphnus, they sent ambassadors to the town in one of their ships; ,now in ancient times all ships were painted with vermilion; and this was what was meant by the warning given by the priestess to the Siphnians, to beware a wooden force and a red herald. ,The messengers, then, demanded from the Siphnians a loan of ten talents; when the Siphnians refused them, the Samians set about ravaging their lands. ,Hearing this the Siphnians came out at once to drive them off, but they were defeated in battle, and many of them were cut off from their town by the Samians; who presently exacted from them a hundred talents. 3.59. Then the Samians took from the men of Hermione , instead of money, the island Hydrea which is near to the Peloponnesus , and gave it to men of Troezen for safekeeping; they themselves settled at Cydonia in Crete , though their voyage had been made with no such intent, but rather to drive Zacynthians out of the island. ,Here they stayed and prospered for five years; indeed, the temples now at Cydonia and the shrine of Dictyna are the Samians' work; ,but in the sixth year Aeginetans and Cretans came and defeated them in a sea-fight and made slaves of them; moreover they cut off the ships' prows, that were shaped like boars' heads, and dedicated them in the temple of Athena in Aegina . ,The Aeginetans did this out of a grudge against the Samians; for previously the Samians, in the days when Amphicrates was king of Samos , sailing in force against Aegina , had hurt the Aeginetans and been hurt by them. This was the cause. 3.60. I have written at such length of the Samians, because the three greatest works of all the Greeks were engineered by them. The first of these is the tunnel with a mouth at either end driven through the base of a hill nine hundred feet high; ,the whole tunnel is forty-two hundred feet long, eight feet high and eight feet wide; and throughout the whole of its length there runs a channel thirty feet deep and three feet wide, through which the water coming from an abundant spring is carried by pipes to the city of Samos . ,The designer of this work was Eupalinus son of Naustrophus, a Megarian. This is one of the three works; the second is a breakwater in the sea enclosing the harbor, sunk one hundred and twenty feet, and more than twelve hundred feet in length. ,The third Samian work is the temple, which is the greatest of all the temples of which we know; its first builder was Rhoecus son of Philes, a Samian. It is for this cause that I have expounded at more than ordinary length of Samos . |
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9. Aristophanes, Peace, 960, 1053 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 53| 1053. ὀπτα σὺ σιγῇ κἄπαγ' ἀπὸ τῆς ὀσφύος. | |
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10. Aristophanes, Lysistrata, 177-179 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 242| 179. θύειν δοκούσαις καταλαβεῖν τὴν ἀκρόπολιν. | |
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11. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 654| 39e. ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ | 39e. Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; |
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| 12. Sophocles, Oedipus The King, 285-286, 284 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14 |
13. Aristophanes, Frogs, 388 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 242| 388. καὶ σῷζε τὸν σαυτῆς χορόν, | |
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| 14. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 654 |
| 15. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 296 |
| 16. Plutarch, Agesilaus, 33.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 469 |
| 17. Plutarch, Comparison of Numa With Lycurgus, 19.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 469 |
| 18. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 247 |
19. Pausanias, Description of Greece, 1.19.3, 2.35.4-2.35.8, 4.17.1, 4.31.7-4.31.8, 7.18, 10.32.14-10.32.17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 242| 2.35.5. Χθονία δʼ οὖν ἡ θεός τε αὐτὴ καλεῖται καὶ Χθόνια ἑορτὴν κατὰ ἔτος ἄγουσιν ὥρᾳ θέρους, ἄγουσι δὲ οὕτως. ἡγοῦνται μὲν αὐτοῖς τῆς πομπῆς οἵ τε ἱερεῖς τῶν θεῶν καὶ ὅσοι τὰς ἐπετείους ἀρχὰς ἔχουσιν, ἕπονται δὲ καὶ γυναῖκες καὶ ἄνδρες. τοῖς δὲ καὶ παισὶν ἔτι οὖσι καθέστηκεν ἤδη τὴν θεὸν τιμᾶν τῇ πομπῇ· οὗτοι λευκὴν ἐσθῆτα καὶ ἐπὶ ταῖς κεφαλαῖς ἔχουσι στεφάνους. πλέκονται δὲ οἱ στέφανοί σφισιν ἐκ τοῦ ἄνθους ὃ καλοῦσιν οἱ ταύτῃ κοσμοσάνδαλον, ὑάκινθον ἐμοὶ δοκεῖν ὄντα καὶ μεγέθει καὶ χρόᾳ· ἔπεστι δέ οἱ καὶ τὰ ἐπὶ τῷ θρήνῳ γράμματα. | 2.35.5. At any rate, the goddess herself is called Chthonia, and Chthonia is the name of the festival they hold in the summer of every year. The manner of it is this. The procession is headed by the priests of the gods and by all those who hold the annual magistracies; these are followed by both men and women. It is now a custom that some who are still children should honor the goddess in the procession. These are dressed in white, and wear wreaths upon their heads. Their wreaths are woven of the flower called by the natives cosmosandalon , which, from its size and color, seems to me to be an iris; it even has inscribed upon it the same letters of mourning. The letters AI, an exclamation of woe supposed to be inscribed on the flower. |
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| 20. Lucian, The Syrian Goddess, 49 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 15 |
21. Porphyry, On Abstinence, 1.25, 2.9, 2.16.4, 2.36.3-2.36.5, 2.37.1, 2.37.4-2.37.5, 2.38.2, 2.39.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 247, 424, 471 | 1.25. 25.Moreover, the Gods themselves, for the sake of a remedy, have delivered mandates to many persons about sacrificing animals. For history is full of instances of the Gods having ordered certain persons to sacrifice animals, and, when sacrificed, to eat them. For, in the return of the Heraclidae, those who engaged in war against Lacedsemon, in conjunction with Eurysthenes and Proscles, through a want of necessaries, were compelled to eat serpents, which the land at that time afforded for the nutriment of the army. In Libya, also, a cloud of locusts fell for the relief of another army that was oppressed by hunger. The same thing likewise happened at Gades. Bogus was a king of the Mauritanians, who was slain by Agrippa in Mothone. He in that place attacked the temple of Hercules, which was most rich. But it was the custom of the priests daily to sprinkle the altar with blood. That this, however, was not effected by the decision of men, but by that of divinity, the occasion at that time demonstrated. For, the seige being continued for a long time, victims were wanting. But the priest being dubious how he should act, had the following vision in a dream. He seemed to himself to be standing in the middle of the pillars of the temple of Hercules, and afterwards to see a bird sitting opposite to the altar, and endeavouring to fly to it, but which at length flew into his hands. He also saw that the altar was sprinkled with its blood. Seeing this, he rose as soon as it was day, and went to the altar, and standing on the turret, as he thought he did in his dream, he looked round, and saw the very bird which he had seen in his sleep. Hoping, therefore, that his dream would be fulfilled, he stood still, saw the bird fly to the altar and sit upon it, and deliver itself into the hands of the high priest. Thus the bird was sacrificed, and the altar sprinkled with blood. That, however, which happened at Cyzicus, is still more celebrated than this |24 event. For Mithridates having besieged this city, the festival of Proserpine was then celebrated, in which it was requisite to sacrifice an ox. But the sacred herds, from which it was necessary the victim should be taken, fed opposite to the city, on the continent 11: and one of them was already marked for this purpose. When, therefore, the hour demanded the sacrifice, the ox lowed, and swam over the sea, and the guards of the city opened the gates to it. Then the ox directly ran into the city, and stood at the altar, and was sacrificed to the Goddess. Not unreasonably, therefore, was it thought to be most pious to sacrifice many animals, since it appeared that the sacrifice of them was pleasing to the Gods. SPAN 2.9. 9.The sacrifice, therefore, through animals is posterior and most recent, and originated from a cause which is not of a pleasing nature, like that of the sacrifice from fruits, but received its commencement either from famine, or some other unfortunate circumstance. The causes, indeed, of the peculiar mactations among the Athenians, had their beginning, either in ignorance, or anger, or fear. For the slaughter of swine is attributed to an involuntary error of Clymene, who, by unintentionally striking, slew the animal. Hence her husband, being terrified as if he had perpetrated an illegal deed, consulted the oracle of the Pythian God about it. But as the God did not condemn what had happened, the slaughter of animals was afterwards considered as a thing of an indifferent nature. The inspector, however, of sacred rites, who was the offspring of prophets, wishing to make an offering of first-fruits from sheep, was permitted to do so, it is said, by an oracle, but with much caution and fear. For the oracle was as follows:--- "offspring of prophets, sheep by force to slay, The Gods permit not thee: but with wash'd hands For thee 'tis lawful any sheep to kill, That dies a voluntary death." SPAN |
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| 22. Various, Fgrh, None Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 469 |
| 23. Demosthenes, Schol., 24.28, 59.85-59.86 Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 467, 469 |
| 24. Epigraphy, Seg, 50.1101 Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 544 |
| 25. Epigraphy, Ig Xii,5, 595 Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 469 |
| 26. Epigraphy, Ig Ii2, 713.9-713.10, 1006.12, 1186.10 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 181, 469 |
| 27. Epigraphy, Lss, 14.35-14.40, 20.17-20.23, 129.7-129.11 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 265, 469 |
| 28. Epigraphy, Lscg, 65.22-65.23 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16, 296 |
| 29. Epigraphy, Lsam, 32.12, 81.6-81.9 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 469 |
| 30. Epigraphy, Ml, 73.47-73.61 Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14 |
| 31. Epigraphy, Rhodes & Osborne Ghi, 27.27-27.28, 73.2-73.3 Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 469 |
| 32. Epigraphy, Cid (Rougemont Et Al.), 4.71.4 Tagged with subjects: •sacrifice (thysia), animal slaughter Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 469 |
| 33. Epigraphy, Ig Xii,7, 241.6-241.7, 515.6 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 391, 469 |
