1. Homer, Iliad, 23.166-23.178, 24.532 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 228 | 23.166. / and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.167. / and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.168. / and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.169. / and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.170. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.171. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.172. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.173. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.174. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.175. / And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 23.176. / And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 23.177. / And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 23.178. / And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 24.532. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts |
|
2. Aristophanes, Acharnians, 504-506 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 318| 506. ἥκουσιν οὔτ' ἐκ τῶν πόλεων οἱ ξύμμαχοι: | |
|
3. Plato, Minos, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •solon, laws of solon regulating funerary practices Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 228, 229| 315c. καὶ νόμιμον αὐτοῖς, καὶ ταῦτα ἔνιοι αὐτῶν καὶ τοὺς αὑτῶν ὑεῖς τῷ Κρόνῳ, ὡς ἴσως καὶ σὺ ἀκήκοας. καὶ μὴ ὅτι βάρβαροι ἄνθρωποι ἡμῶν ἄλλοις νόμοις χρῶνται, ἀλλὰ καὶ οἱ ἐν τῇ Λυκαίᾳ οὗτοι καὶ οἱ τοῦ Ἀθάμαντος ἔκγονοι οἵας θυσίας θύουσιν Ἕλληνες ὄντες. ὥσπερ καὶ ἡμᾶς αὐτοὺς οἶσθά που καὶ αὐτὸς ἀκούων οἵοις νόμοις ἐχρώμεθα πρὸ τοῦ περὶ τοὺς ἀποθανόντας, ἱερεῖά τε προσφάττοντες πρὸ τῆς ἐκφορᾶς τοῦ νεκροῦ καὶ ἐγχυτιστρίας μεταπεμπόμενοι· οἱ | 315c. whereas the Carthaginians perform it as a thing they account holy and legal, and that too when some of them sacrifice even their own sons to Cronos, as I daresay you yourself have heard. And not merely is it foreign peoples who use different laws from ours, but our neighbors in Lycaea and the descendants of Athamas —you know their sacrifices, Greeks though they be. And as to ourselves too, you know, of course, from what you have heard yourself, the kind of laws we formerly used in regard to our dead, when we slaughtered sacred victims before |
|
4. Herodotus, Histories, 1.3-1.4, 6.58.1 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •solon, laws of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 174, 336 | 1.3. Then (they say), in the second generation after this, Alexandrus, son of Priam, who had heard this tale, decided to get himself a wife from Hellas by capture; for he was confident that he would not suffer punishment. ,So he carried off Helen. The Greeks first resolved to send messengers demanding that Helen be restored and atonement made for the seizure; but when this proposal was made, the Trojans pleaded the seizure of Medea, and reminded the Greeks that they asked reparation from others, yet made none themselves, nor gave up the booty when asked. 1.4. So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia , and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them. 6.58.1. The kings are granted these rights from the Spartan commonwealth while they live; when they die, their rights are as follows: Horsemen proclaim their death in all parts of Laconia, and in the city women go about beating on cauldrons. When this happens, two free persons from each house, a man and a woman, are required to wear mourning, or incur heavy penalties if they fail to do so. |
|
| 5. Aeschines, Letters, 1.13-1.14, 1.29, 1.137 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •solon, laws of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 173, 174 |
6. Apollodorus, Bibliotheca, 3.10.6-3.10.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •solon, laws of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 336| 3.10.6. Ἰκαρίου μὲν οὖν καὶ Περιβοίας νύμφης νηίδος Θόας Δαμάσιππος Ἰμεύσιμος Ἀλήτης Περίλεως, καὶ θυγάτηρ Πηνελόπη, ἣν ἔγημεν Ὀδυσσεύς· Τυνδάρεω δὲ καὶ Λήδας Τιμάνδρα, ἣν Ἔχεμος ἔγημε, καὶ Κλυταιμνήστρα, ἣν ἔγημεν Ἀγαμέμνων, ἔτι τε Φυλονόη, ἣν Ἄρτεμις ἀθάνατον ἐποίησε. 3.10.7. Διὸς δὲ Λήδᾳ συνελθόντος ὁμοιωθέντος κύκνῳ, καὶ κατὰ τὴν αὐτὴν νύκτα Τυνδάρεω, 3 -- Διὸς μὲν ἐγεννήθη Πολυδεύκης καὶ Ἑλένη, Τυνδάρεω δὲ Κάστωρ καὶ Κλυταιμνήστρα . 4 -- λέγουσι δὲ ἔνιοι Νεμέσεως Ἑλένην εἶναι καὶ Διός. ταύτην γὰρ τὴν Διὸς φεύγουσαν συνουσίαν εἰς χῆνα τὴν μορφὴν μεταβαλεῖν, ὁμοιωθέντα δὲ καὶ Δία κύκνῳ συνελθεῖν· τὴν δὲ ᾠὸν ἐκ τῆς συνουσίας ἀποτεκεῖν, τοῦτο δὲ ἐν τοῖς ἄλσεσιν 1 -- εὑρόντα τινὰ ποιμένα Λήδᾳ κομίσαντα δοῦναι, τὴν δὲ καταθεμένην εἰς λάρνακα φυλάσσειν, καὶ χρόνῳ καθήκοντι γεννηθεῖσαν Ἑλένην ὡς ἐξ αὑτῆς θυγατέρα τρέφειν. γενομένην δὲ αὐτὴν κάλλει διαπρεπῆ Θησεὺς ἁρπάσας εἰς Ἀφίδνας 2 -- ἐκόμισε. Πολυδεύκης δὲ καὶ Κάστωρ 3 -- ἐπιστρατεύσαντες, ἐν Ἅιδου Θησέως ὄντος, αἱροῦσι τὴν πόλιν καὶ τὴν Ἑλένην λαμβάνουσι, καὶ τὴν Θησέως μητέρα Αἴθραν ἄγουσιν αἰχμάλωτον. | |
|
7. Plutarch, Pericles, 3.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •solon, laws of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 336| 3.3. τῶν δὲ κωμικῶν ὁ μὲν Κρατῖνος ἐν Χείρωσι· στάσις δὲ (φησὶ) καὶ πρεσβυγενὴς Κρόνος ἀλλήλοισι μιγέντε μέγιστον τίκτετον τύραννον, ὃν δὴ κεφαληγερέταν θεοὶ καλέουσι· καὶ πάλιν ἐν Νεμέσει· μόλʼ, ὦ Ζεῦ ξένιε καὶ καραιέ. | 3.3. So the comic poet Cratinus, in his Cheirons, says: Faction and Saturn, that ancient of days, were united in wedlock; their offspring was of all tyrants the greatest, and lo! he is called by the gods the head-compeller. Kock, Com. Att. Frag. i. p. 86. And again in his Nemesis : Come, Zeus! of guests and heads the Lord! Kock, Com. Att. Frag. i. p. 49. |
|
| 8. Plutarch, Roman Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •solon, laws of solon regulating funerary practices Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104 |
9. Plutarch, Solon, 12.5, 21.4-21.5, 23.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •solon, laws of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 173, 174| 12.5. καὶ γὰρ εὐσταλεῖς ἐποίησε τὰς ἱερουργίας καὶ περὶ τὰ πένθη πρᾳοτέρους, θυσίας τινὰς εὐθὺς ἀναμίξας πρὸς τὰ κήδη, καὶ τὸ σκληρὸν ἀφελὼν καὶ τὸ βαρβαρικὸν ᾧ συνείχοντο πρότερον αἱ πλεῖσται γυναῖκες. τὸ δὲ μέγιστον, ἱλασμοῖς τισι καὶ καθαρμοῖς καὶ ἱδρύσεσι κατοργιάσας καὶ καθοσιώσας τὴν πόλιν ὑπήκοον τοῦ δικαίου καὶ μᾶλλον εὐπειθῆ πρὸς ὁμόνοιαν κατέστησε. λέγεται δὲ τὴν Μουνυχίαν ἰδὼν καὶ καταμαθὼν πολὺν χρόνον, εἰπεῖν πρὸς τοὺς παρόντας ὡς τυφλόν ἐστι τοῦ μέλλοντος ἄνθρωπος· 21.4. ἐπέστησε δὲ καὶ ταῖς ἐξόδοις τῶν γυναικῶν καὶ τοῖς πένθεσι καὶ ταῖς ἑορταῖς νόμον ἀπείργοντα τὸ ἄτακτον καὶ ἀκόλαστον· ἐξιέναι μὲν ἱματίων τριῶν μὴ πλέον ἔχουσαν κελεύσας, μηδὲ βρωτὸν ἢ ποτὸν πλείονος ἢ ὀβολοῦ φερομένην, μηδὲ κάνητα πηχυαίου μείζονα, μηδὲ νύκτωρ πορεύεσθαι πλὴν ἁμάξῃ κομιζομένην λύχνου προφαίνοντος. ἀμυχὰς δὲ κοπτομένων καὶ τὸ θρηνεῖν πεποιημένα καὶ τὸ κωκύειν ἄλλον ἐν ταφαῖς ἑτέρων ἀφεῖλεν. 21.5. ἐναγίζειν δὲ βοῦν οὐκ εἴασεν, οὐδὲ συντιθέναι πλέον ἱματίων τριῶν, οὐδʼ ἐπʼ ἀλλότρια μνήματα βαδίζειν χωρὶς ἐκκομιδῆς. ὧν τὰ πλεῖστα καὶ τοῖς ἡμετέροις νόμοις ἀπηγόρευται· πρόσκειται δὲ τοῖς ἡμετέροις ζημιοῦσθαι τοὺς τὰ τοιαῦτα ποιοῦντας ὑπὸ τῶν γυναικονόμων, ὡς ἀνάνδροις καὶ γυναικώδεσι τοῖς περὶ τὰ πένθη πάθεσι καὶ ἁμαρτήμασιν ἐνεχομένους. 23.2. ἔτι δʼ οὔτε θυγατέρας πωλεῖν οὔτʼ ἀδελφὰς δίδωσι, πλὴν ἂν μὴ λάβῃ παρθένον ἀνδρὶ συγγεγενημένην. τὸ δʼ αὐτὸ πρᾶγμα ποτὲ μὲν πικρῶς καὶ ἀπαραιτήτως κολάζειν, ποτὲ δʼ εὐκόλως καὶ παίζοντα, πρόστιμον ζημίαν τὴν τυχοῦσαν ὁρίζοντα, ἄλογόν ἐστι· πλὴν εἰ μὴ σπανίζοντος τότε τοῦ νομίσματος ἐν τῇ πόλει μεγάλας ἐποίει τὰς ἀργυρικὰς ζημίας τὸ δυσπόριστον. | 12.5. For he made the Athenians decorous and careful in their religious services, and milder in their rites of mourning, by attaching certain sacrifices immediately to their funeral ceremonies and by taking away the harsh and barbaric practices in which their women had usually indulged up to that time. Most important of all, by sundry rites of propitiation and purification, and by sacred foundations, he hallowed and consecrated the city, and brought it to be observant of justice and more easily inclined to uimity. It is said that when he had seen Munychia The acropolis of the Peiraeus, stategically commanding not only that peninsula, but also Athens itself. garrisoned by conquerors of Athens and considered it for some time, he remarked to the bystanders that man was indeed blind to the future; 21.4. He also subjected the public appearances of the women, their mourning and their festivals, to a law which did away with disorder and licence. When they went out, they were not to wear more than three garments, they were not to carry more than an obol’s worth of food or drink, nor a pannier more than a cubit high, and they were not to travel about by night unless they rode in a wagon with a lamp to light their way. Laceration of the flesh by mourners, and the use of set lamentations, and the bewailing of any one at the funeral ceremonies of another, he forbade. 21.5. The sacrifice of an ox at the grave was not permitted, nor the burial with the dead of more than three changes of raiment, nor the visiting of other tombs than those of their own family, except at the time of interment. Most of these practices are also forbidden by our laws, but ours contain the additional proviso that such offenders shall be punished by the board of censors for women, because they indulge in unmanly and effeminate extravagances of sorrow when they mourn 23.2. Still further, no man is allowed to sell a daughter or a sister, unless he find that she is no longer a virgin. But to punish the same offence now severely and inexorably, and now mildly and pleasantly, making the penalty a slight fine, is unreasonable; unless money was scarce in the city at that time, and the difficulty of procuring it made these monetary punishments heavy. |
|
| 10. Lucian, The Downward Journey, Or The Tyrant, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •solon, laws of solon regulating funerary practices Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104 |
| 11. Philostratus The Athenian, On Heroes, 31.8, 52.3 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •solon, laws of solon regulating funerary practices Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104 |
| 12. Heliodorus, Ethiopian Story, 2.18.2 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •solon, laws of solon regulating funerary practices Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104 |
13. Pausanias, Description of Greece, 1.33.2, 1.33.7-1.33.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •solon, laws of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 336| 1.33.2. Μαραθῶνος δὲ σταδίους μάλιστα ἑξήκοντα ἀπέχει Ῥαμνοῦς τὴν παρὰ θάλασσαν ἰοῦσιν ἐς Ὠρωπόν. καὶ αἱ μὲν οἰκήσεις ἐπὶ θαλάσσῃ τοῖς ἀνθρώποις εἰσί, μικρὸν δὲ ἀπὸ θαλάσσης ἄνω Νεμέσεώς ἐστιν ἱερόν, ἣ θεῶν μάλιστα ἀνθρώποις ὑβρισταῖς ἐστιν ἀπαραίτητος. δοκεῖ δὲ καὶ τοῖς ἀποβᾶσιν ἐς Μαραθῶνα τῶν βαρβάρων ἀπαντῆσαι μήνιμα ἐκ τῆς θεοῦ ταύτης· καταφρονήσαντες γὰρ μηδέν σφισιν ἐμποδὼν εἶναι τὰς Ἀθήνας ἑλεῖν, λίθον Πάριον ὃν ὡς ἐπʼ ἐξειργασμένοις ἦγον ἐς τροπαίου ποίησιν. 1.33.7. τάδε μὲν ἐς τοσοῦτον εἰρήσθω· πτερὰ δʼ ἔχον οὔτε τοῦτο τὸ ἄγαλμα Νεμέσεως οὔτε ἄλλο πεποίηται τῶν ἀρχαίων, ἐπεὶ μηδὲ Σμυρναίοις τὰ ἁγιώτατα ξόανα ἔχει πτερά· οἱ δὲ ὕστερον—ἐπιφαίνεσθαι γὰρ τὴν θεὸν μάλιστα ἐπὶ τῷ ἐρᾶν ἐθέλουσιν—ἐπὶ τούτῳ Νεμέσει πτερὰ ὥσπερ Ἔρωτι ποιοῦσι. νῦν δὲ ἤδη δίειμι ὁπόσα ἐπὶ τῷ βάθρῳ τοῦ ἀγάλματός ἐστιν εἰργασμένα, τοσόνδε ἐς τὸ σαφὲς προδηλώσας. Ἑλένῃ Νέμεσιν μητέρα εἶναι λέγουσιν Ἕλληνες, Λήδαν δὲ μαστὸν ἐπισχεῖν αὐτῇ καὶ θρέψαι· πατέρα δὲ καὶ οὗτοι καὶ πάντες κατὰ ταὐτὰ Ἑλένης Δία καὶ οὐ Τυνδάρεων εἶναι νομίζουσι. 1.33.8. ταῦτα ἀκηκοὼς Φειδίας πεποίηκεν Ἑλένην ὑπὸ Λήδας ἀγομένην παρὰ τὴν Νέμεσιν, πεποίηκε δὲ Τυνδάρεών τε καὶ τοὺς παῖδας καὶ ἄνδρα σὺν ἵππῳ παρεστηκότα Ἱππέα ὄνομα· ἔστι δὲ Ἀγαμέμνων καὶ Μενέλαος καὶ Πύρρος ὁ Ἀχιλλέως, πρῶτος οὗτος Ἑρμιόνην τὴν Ἑλένης γυναῖκα λαβών· Ὀρέστης δὲ διὰ τὸ ἐς τὴν μητέρα τόλμημα παρείθη, παραμεινάσης τε ἐς ἅπαν Ἑρμιόνης αὐτῷ καὶ τεκούσης παῖδα. ἑξῆς δὲ ἐπὶ τῷ βάθρῳ καὶ Ἔποχος καλούμενος καὶ νεανίας ἐστὶν ἕτερος· ἐς τούτους ἄλλο μὲν ἤκουσα οὐδέν, ἀδελφοὺς δὲ εἶναι σφᾶς Οἰνόης, ἀφʼ ἧς ἐστι τὸ ὄνομα τῷ δήμῳ. | 1.33.2. About sixty stades from Marathon as you go along the road by the sea to Oropus stands Rhamnus. The dwelling houses are on the coast, but a little way inland is a sanctuary of Nemesis, the most implacable deity to men of violence. It is thought that the wrath of this goddess fell also upon the foreigners who landed at Marathon. For thinking in their pride that nothing stood in the way of their taking Athens , they were bringing a piece of Parian marble to make a trophy, convinced that their task was already finished. 1.33.7. Neither this nor any other ancient statue of Nemesis has wings, for not even the holiest wooden images of the Smyrnaeans have them, but later artists, convinced that the goddess manifests herself most as a consequence of love, give wings to Nemesis as they do to Love. I will now go onto describe what is figured on the pedestal of the statue, having made this preface for the sake of clearness. The Greeks say that Nemesis was the mother of Helen, while Leda suckled and nursed her. The father of Helen the Greeks like everybody else hold to be not Tyndareus but Zeus. 1.33.8. Having heard this legend Pheidias has represented Helen as being led to Nemesis by Leda, and he has represented Tyndareus and his children with a man Hippeus by name standing by with a horse. There are Agamemnon and Menelaus and Pyrrhus, the son of Achilles and first husband of Hermione , the daughter of Helen. Orestes was passed over because of his crime against his mother, yet Hermione stayed by his side in everything and bore him a child. Next upon the pedestal is one called Epochus and another youth; the only thing I heard about them was that they were brothers of Oenoe, from whom the parish has its name. |
|
| 14. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 336 |
| 15. Lucian, The Lover of Lies, 21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •solon, laws of solon regulating funerary practices Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104 |
16. Diogenes Laertius, Lives of The Philosophers, 10.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •solon, laws of solon regulating funerary practices Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104 | 10.18. And from the revenues made over by me to Amynomachus and Timocrates let them to the best of their power in consultation with Hermarchus make separate provision (1) for the funeral offerings to my father, mother, and brothers, and (2) for the customary celebration of my birthday on the tenth day of Gamelion in each year, and for the meeting of all my School held every month on the twentieth day to commemorate Metrodorus and myself according to the rules now in force. Let them also join in celebrating the day in Poseideon which commemorates my brothers, and likewise the day in Metageitnion which commemorates Polyaenus, as I have done hitherto. |
|
| 17. Philostratus, Pictures, 2.29.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •solon, laws of solon regulating funerary practices Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104 |
18. Strabo, Geography, 13.1.13 Tagged with subjects: •solon, laws of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 336 | 13.1.13. This country was called Adrasteia and Plain of Adrasteia, in accordance with a custom whereby people gave two names to the same place, as Thebe and Plain of Thebe, and Mygdonia and Plain of Mygdonia. According to Callisthenes, among others, Adrasteia was named after King Adrastus, who was the first to found a sanctuary of Nemesis. Now the city is situated between Priapus and Parium; and it has below it a plain that is named after it, in which there was an oracle of Apollo Actaeus and Artemis. . . . But when the sanctuary was torn down, the whole of its furnishings and stonework were transported to Parium, where was built an altar, the work of Hermocreon, very remarkable for its size and beauty; but the oracle was abolished like that at Zeleia. Here, however, there is no sanctuary of Adrasteia, nor yet of Nemesis, to be seen, although there is a sanctuary of Adrasteia near Cyzicus. Antimachus says as follows: There is a great goddess Nemesis, who has obtained as her portion all these things from the Blessed. Adrestus was the first to build an altar to her beside the stream of the Aesepus River, where she is worshipped under the name of Adresteia. |
|
| 19. Aeschines, Or., 1.13-1.14, 1.29, 1.137 Tagged with subjects: •solon, laws of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 173, 174 |
| 21. Epigraphy, Ig Xii, 593 Tagged with subjects: •solon, laws of solon regulating funerary practices Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 229 |
| 22. Demosthenes, Orations, 19.30-19.31, 43.62 Tagged with subjects: •solon, laws of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 174 |
| 24. Libanios, Progym., 2.13 Tagged with subjects: •solon, laws of solon regulating funerary practices Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104 |
| 26. Sopater, Diair. Zet., 200 Tagged with subjects: •solon, laws of solon regulating funerary practices Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104 |
| 27. Epigraphy, Lscg, None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 229 |
| 28. Charon, De Merc., 28 Tagged with subjects: •solon, laws of solon regulating funerary practices Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104 |
