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Cambridge University Press 978-0-521-38867-2 - Religions of the Ancient Greeks Simon Price Index More information Index Academics 155 Aphrodisias 166 Achilles 170 Aphrodite 7, 11, 16, 17, 45, 117, 160;at Acts of the Apostles 7, 23, 161, 181 Aphrodisias 166; at Athens 40, 92, 94;in adultery 127, 159 Arcadia 53; at Kition 76–7; Ourania 96; aedes 150 Aphrodite-Venus 143 Aegeae 165 Apollo 11, 37, 118, 160; at Claros 49, 75, 137, Aelius Aristides 46, 111–12 179; at Delos 45; at Delphi 1, 2, 9, 56, 60, Aeneas 147, 148, 150 63n, 68, 74, 140, 166, 179; at Didyma 37, 62, Aeschines 116 75; at Ephesos 156; at Magnesia 156; Aeschylus 43 Ismenios 38; Karneios 55; Ptoios 62; Pythios Aesculapius 145–7, 149 173, 175; Smintheus 37 afterlife 101, 106–7, 119–25 Apollodorus 15 agalma 37 apologists 105, 158–64 Agamemnon 90 apples 51, 62 Aglauros 20, 40, 94, 95, 160 Apuleius 123–5, 141 agora 48–9, 174; at Athens 19, 22, 28, 32, 39, Ara Maxima 149, 150 43, 49n, 78; at Megara Hyblaia 49–51 Aratus 161 agriculture 18–19, 36, 99, 174 Arcadia 53, 54–5, 57, 140 Akropolis 51; at Athens 29, 39–41, 47n, 53, 55, archaeological evidence 4, 9–10, 49–51, 55–6 56, 61–3, 64–5, 90–4, 95; at Selinus 49, 51 Areopagus 43 Alaric 169 Ares 11, 179; Ares-Mars 143 Alcibiades 54, 87 Argonauts 118 Alexander the Great 48, 61 Argos 27–8, 41, 53 Alexandria 48, 165 Ariadne 98 allegory 117, 163 Aristarche 145 altars 2, 33, 47, 58; of Zeus 13, 54; texts about Aristoboulos 161, 163n 48–9, 54, 175, 176, 177, 181 aristocrats 62 Amazons 22, 23, 156 Aristomenes 99 Amphidromia 89 Aristophanes 44, 94; Clouds 85–8, 127, 130 Anaktoron 105 Aristotle 65, 67, 129, 134, 137, 140; will of 134 Anaxagoras 86, 129–30 arktoi 90, 94–5 Anaximander of Miletos 119 Arrhephoria 29, 43, 91–5 Andocides 82–5, 114 arrhephoroi 17, 33, 40, 91–5, 152 Anthesteria 9n Arrian 48 anthropology 183 Artemis 2–3, 11, 55, 68, 173; in Arcadia 53;at anthropomorphism 13, 57, 127, 134 Brauron 90; at Claros 75; at Delos 45;at Antioch in Syria 168 Delphi 60; at Ephesos 2, 22–3, 65, 145, 150, Antiphon 97 152, 156, 157, 165, 166n, 180–2; at Patmos antiquity of cults 143, 156, 157, 158–9 108; Leukophryene 175; Lochia 180; Apamea 165 Mounuchia 90n, 173; Artemis-Diana 143 Apatouria 79, 90, 95–6, 97 Asclepigeneia 168 210 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-38867-2 - Religions of the Ancient Greeks Simon Price Index More information Index 211 Asclepius 59, 109–12, 130, 160; at Aegeae 165; Callicrates 176 at Athens 40, 109, 168–9; at Epidaurus Capitoline triad 158 63–4, 109, 110, 145; at Kos 63n, 109;at Cassander 102 Pergamon 69, 110–12; at Sicyon 55 Castor and Polydeuces 43, 178 asebeia 82, 133–4 Catalogue of Women 14 assembly 74, 76, 174 caves 55 associations 37, 66, 117, 118; text on 177 Celsus 159 asylum 156 Ceres 144, 149, 150 atheism 85–6, 114, 126, 127, 135 Chalcedon 168 Athena 11–12, 17, 18, 172; at Athens 19n, 29, Chalcidians 75 43–4, 48, 56, 68, 92, 150, 168; at Delphi 9;at Chalcis 65 Priene 70; Nike 40, 69, 175–6; Nikephoros change, religious 6–8, 45, 76–81, 117–19, 176–7; Polias 19, 21, 43, 56–7, 70, 158; 164–71 Promachos 40, 169; Ruler of the Athenians charis 37n, 133 65, 151; Saviour 134; Athena-Minerva 143 children 24–5, 52, 89–95, 106, 128 Athenagoras 160 choirs 37 Athenian empire 65, 79–80, 151 Cholargos 173–4 Athens 7, 60, 74; cults of 52–3, 96, 109, 116, Christ 36, 163–4 117, 157, 160, 166–9, 175–6; see also agora, at Christianity 89, 107, 126, 140–1, 143; religious Athens; Akropolis, at Athens; Athena; assumptions of 3, 11, 36, 183 Panathenaia Christians 105, 135, 158–71 atheos 86 chthonic 12, 51, 58, 101–2, 113, 149 Attica 19, 29–30, 115, 172–4 churches 164, 166–7, 168, 169, 170 augures 151 Cicero 151; On Divination 154–5 Augustus 157 citizens 89–90, 99, 100; religious roles of 45, 60, 69, 76, 77, 80, 108, 112, 116; Roman 147 Babylon 17 citizenship 151–2 Bacchic mysteries 121, 153–4, 180 Claros see Apollo, at Claros Bacchus 153 Cleanthes 138 Bacchylides 41 Clearchus 140 Bakkhios 121, 123 Cleisthenes 79 bakkhoi 121 cleruchs 80 Battle of Gods and Titans/Giants 13, 33, 128 coins 47, 63, 66, 145, 179 beans 122 colonies 48–51, 73–4, 80, 152; Roman 152, bear 90 157–8 begging 120, 148, 153 Colophon 48–9 belief 3, 82, 126, 127, 133, 135, 159 comedies 43–4, 80 Bendis 77–8 competitions 39, 41, 45; see also games benefactor 181 Constantine 60, 164 birth 89, 95 Constantinople 60, 168 bishop 165, 168 conversion 140–1, 164, 171 Boeotia 96 Corinth 58, 60, 141, 157–8 Boeotians 4 cosmology 113, 117, 127, 138 bone plaques 119–20 council 49, 76; texts on 174–5, 176–7, 179, 181 Borysthenes 115 Crete 37, 54, 98, 120 boundaries 49, 53, 65 Critias 87 boys 63, 90, 94, 95, 138; texts on 174–5, 180 Croton 119, 120 Brauron 44, 90–3 crowns 7, 59, 86, 99, 116, 152 Brimos 105 cults, elective 108–25; new 7, 45, 69, 76–8, 85, bull 60, 61, 174–5 86–7, 135, 153 burial 100–1, 180 Cumae 148, 180 Byzantines 66 curses 76, 84; tablets 101–2 Cybele 148 Cabiri 112 Cyclops 156 calendar 25–30, 78–9, 144; texts on 172–3, 181 Cynics 136–7 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-38867-2 - Religions of the Ancient Greeks Simon Price Index More information 212 Index Cyrene 60, 74 Eleusis 18, 53, 73 Cyrus the Younger 1 Eleutherae 52 Cyzikos 157, 165, 178–9 Eleutherna 120 Enlightenment 16, 126 daimonia 85, 87 Enuma Elish 17 Damascius 169 ephebes 30, 54, 95–6, 108, 175 David, King 162 Ephesos 2, 65–6, 145, 150, 156; texts from death 100–1, 106–7, 118, 120, 122, 138 177–8, 180–2 dedications 4, 90, 92–3, 95, 108; see also epic 45 offerings; votives Epicureans 134–6, 139 Delium 4, 8 Epicurus 135–6 Delos 23, 45, 80, 156, 179 Epidauros 27, 63–4, 109–10, 145, 147, 168 Delphi 6, 9–10, 39, 43, 48, 56, 60–1, 66, 115, epilepsy 130 133, 166; oracle at, 1, 2, 73–5, 81, 90, 137, epiphanies 6–7, 170, 181 140, 145, 151, 179; priest at, 68, 69 Erchia 29 demes 29–30, 34, 79, 98, 172–4 Erechtheion 19–21, 40, 56, 94, 166 Demeter 11, 18–19, 25, 58, 68, 122, 123, 149, Erechtheus 19, 21 173; at Athens 7; at Corinth 58; at Knidos Erichthonios 94 178; Karpophoros 178; Malophoros 51, 52, Ethiopians 128 58n; Prosymne 55; Thesmophoros 10; Etruscans 150 Demeter-Ceres 143; see also Eleusis; Eubouleus 99 Eleusinian Mysteries; Malophoros; Eumenides 43, 118 Thesmophoria Eumolpidai 26, 68, 105 Demetrios Poliorketes 7, 28–9 Euripides 43, 44 democracy 79, 82, 96 Euthyphro 70, 73, 128, 133 Demosthenes 102, 116 exegetai 70, 133 Derveni 114, 117–19 Diagoras of Melos 127, 136n families 34, 51–2, 59, 61–2, 64, 128–9, 154, 164 Diana on the Aventine 145 fasting 99, 149 Didyma 37, 62 fertility 25, 29, 51, 99–100, 106 Dio of Prusa 57 festivals 3, 8, 12, 25–46, 76, 116; of Bendis 77; Diodorus Siculus 131 Epicurus and 136; reorganised 81; at Rome Diogenes of Sinope 136 153; texts on 2, 172–3, 174–5, 177; see also Dionysia 44, 173;Great 28, 29, 43, 52; rural 29 Amphidromia; Anthesteria; Apatouria; Dionysius of Halicarnassus 148–9, 152–3 Arrhephoria; Eleusinian Mysteries; Dionysos 12, 27, 29n, 114, 115–18, 119–20, 123, Karneia; Oschophoria; Panhellenic 131, 144, 160, 173; at Athens 40, 43–4, 52–3, festivals; Panathenaia; Thesmophoria 98, 117; at Corinth 158; at Ephesos 23, 156; finances 63–6, 77, 81, 156, 165; see also revenues at Limnai (in the Marshes) 28, 117; flute-players 148 Bakkheios 115; Saviour 55; see also Bakkhios France 18 diseases 109–12, 130, 131 funerals 100, 176, 180; monuments 71–2, 100–1, divination 150, 154–5, 164 176 diviners 1, 72–3, 74, 133, 177 doctors 112, 130 Gaia 16 drama 43–4 Gambreion 180 dreams 1, 73, 105, 108, 109, 111 games 2, 6, 8, 39, 41–3, 78, 168; of Bendis 77; commemorated 62–3; of Mater Magna 148; earthquakes 131, 169 texts on 175, 181 eclipses 131 Gaza 162 Egypt 123, 140, 159; cults of 48, 77, 141 gender 18, 61, 68, 98–100; see also boys; Eleusinian initiates 44, 122, 156; Mysteries 7, children; girls; women and religion 26–7, 29, 80–1, 102–7, 108, 116, 122, 136, gene 68 149, 161, 164;officials of 68–9, 169; giants 13 profanation of 82–5 gifts to the gods 38, 133 Eleusinion at Athens 53–4, 105 girls 30, 33, 45, 63, 68, 70, 90–5 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-38867-2 - Religions of the Ancient Greeks Simon Price Index More information Index 213 gods 1, 3, 6, 11–13, 23–5, 36, 37–9, 85–7; Homeric Hymns 45; see also Hymn to Demeter critiques of 126–9, 133–4, 137–8; as mental hoplites 31, 96 images 135–6 household 97 gold 3, 39, 55, 56–7, 60–1, 63, 66, 120, 145 houses 89 Gortyn 124 Hymn to Demeter 18–19, 105–6 graves 101 hymns 7, 37, 43, 45, 138–9; prose 46 gravestones 70, 71–2, 100, 107n, 176 Hypatius 168 Great Gods 112, 147 gunaikonomoi 174, 180 Ibycus 41 gymnasium 45 images, cult 3, 32, 37, 55–8, 169; of Artemis of Ephesos 23, 145; at Claros 75; texts on 5, 81, Hades 12, 101, 107, 118, 121, 159; at Eleusis 104; 175, 179 and Persephone 18–19, 24, 105 imperial cults 155–6, 158; see also ruler cult Hadrian 23, 75, 157 impiety law 82, 133–4 Halae 44 Inanna 16 healing cults 109–12, 145–7, 168–9 incense 7, 30, 97, 118, 139, 177 Hekate 50, 52, 101, 113, 172; Chthonia 101 incubation 145, 169 Helen 30, 173 individuals and religion 1, 64, 70, 78, 89, 108, Hellanicus 15 112–14, 137; see also votives Hellenistic kings 61, 66, 108–9, 157 Indo-Europeans 16 Hephaesteion 166–7 initiates 119–20, 121, 147, 154; see also Hephaistos 9, 11, 21, 68, 94, 144 Eleusinian Hera 11, 24, 96, 157, 173; at Argos 41, 53;at initiation 112–25, 149, 180; as category 17, 94; Samos 47, 62; Hera-Juno 143 private
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  • Time and Religion in Hellenistic Athens: an Interpretation of the Little Metropolis Frieze

    Time and Religion in Hellenistic Athens: an Interpretation of the Little Metropolis Frieze

    Time and Religion in Hellenistic Athens: An Interpretation of the Little Metropolis Frieze. Monica Haysom School of History, Classics and Archaeology Submitted for the Degree of Doctor of Philosophy, Newcastle University, November 2015. ABSTRACT Two stones that form a part of the spolia on the Little Metropolis church (Aghios Eleutherios) in central Athens consist of a frieze depicting a calendar year. The thesis begins with a Preface that discusses the theoretical approaches used. An Introduction follows which, for reference, presents the 41 images on the frieze using the 1932 interpretation of Ludwig Deubner. After evaluating previous studies in Chapter 1, the thesis then presents an exploration of the cultural aspects of time in ancient Greece (Chapter 2). A new analysis of the frieze, based on ancient astronomy, dates the frieze to the late Hellenistic period (Chapter 3); a broad study of Hellenistic calendars identifies it as Macedonian (Chapter 4), and suggests its original location and sponsor (Chapter 5). The thesis presents an interpretation of the frieze that brings the conclusions of these chapters together, developing an argument that includes the art, religion and philosophy of Athenian society contemporary with the construction of the frieze. Given the date, the Macedonian connection and the link with an educational establishment, the final Chapter 6 presents an interpretation based not on the addition of individual images but on the frieze subject matter as a whole. This chapter shows that understanding the frieze is dependent on a number of aspects of the world of artistic connoisseurship in an elite, educated audience of the late Hellenistic period.
  • JESUS AS DIOGENES? REFLECTIONS on the CYNIC JESUS THESIS PAUL RHODES EDDY Bethel College, St

    JESUS AS DIOGENES? REFLECTIONS on the CYNIC JESUS THESIS PAUL RHODES EDDY Bethel College, St

    JBL 115/3(1996) 449469 JESUS AS DIOGENES? REFLECTIONS ON THE CYNIC JESUS THESIS PAUL RHODES EDDY Bethel College, St. Paul, MN 55112 The last two decades or so have witnessed an unforeseen explosion of scholarly interest in the quest for the historical Jesus. The vestigial skepticism of the No Quest period and the halting steps of the New Quest have largely given way to renewed enthusiasm with regard to the historical recovery of Jesus. It is in this light that scholars have begun to talk about a new "renais- sance" in Jesus research and the emergence of a Third Quest.' The results of this recent push, however, have been anything but uniform. Jesus of Nazareth has been variously tagged as a Galilean holy man,%n eschatological prophet,3 an occultic magician? an innovative rabbi? a trance-inducing psychotherapist,fi See respectively M. J. Borg, "A Renaissance in Jesus Studies," in hisJesus in Contemporary Scholarship (Valley Forge, PA: Trinity Press International, 1994) 3-17; S. Neill and N. T. Wright, Interpretation of the New Testament, 1861-1986 (2d ed.; Oxford: Oxford University Press, 1988) 379-403. For other helpful assessments of recent Jesus research, see J. H. Charlesworth, "Jesus Research Expands with Chaotic Creativity," in Images of Jesus Today (ed. J. Charlesworth and W. Weaver; Valley Forge, PA: Trinity Press International, 1994) 1-41; W. Telford, "Major Trends and Interpretive Issues in the Study of Jesus," in Studying the Historical Jesus: Eualuations of the State of Cuwent Research (ed. B. Chilton and C. A. Evans; NTTS 19; LeidenfNew York: Brill, 1994) 33-74; N.
  • Divine Man of Cynicism in Late Antiquity

    Divine Man of Cynicism in Late Antiquity

    CORE Metadata, citation and similar papers at core.ac.uk Provided by Jagiellonian Univeristy Repository Divine Men and Women in the History and Society of Late Hellenism Cracow 2013 Andrzej Iwo Szoka Jagiellonian University SALUSTIOS — Divine Man of CYNICISM IN LATE ANTIQUITY In the reconstructed Philosophical History of Damacius, which is our main source of repainting the circle of late platonic philosophers and their world in the 5th and early 6th century, the author mentioned Salustios of Emesa. In a few places Damas‑ cius gave this person the name of Cynic. He said: “His [Salustios’] philosophy was along the lines of Cynicism” (kunikèteron dќ ™filosТfei), and in another passage: “As a Cynic philosopher Salustios (Ὁ Saloύstioj kun…zwn) did not follow the well ‑trodden path of philosophy, but the one made jagged through criticism and abuse and especially through toil in the service of virtue1. According to his opinion, in the modern historiography Salustios is called the last Cynic philosopher of the antiquity, the last heir of philosophy and spiritual movement which was founded by the famous Diogenes of Sinope in the fourth century BC. He was not only the last one, but also the only Cynic philosopher known by name after 4th century who is described by sources. In the times of the Roman Empire cynicism was a vital philosophy, but also it be‑ came the widespread social movement which Giovanni Reale named the Phenomena of the Masses2. On the one hand, we have the Cynicism of well ‑educated philosophers like Demetrius — a friend of Seneca, or Dio of Prusa.