Psyche, by Erwin Rohde—A Project Gutenberg eBook

21 This χαῖρε repeats the last farewell which accompanied the removal of the body from the house (Eur., Alc. 626 f.). Cf. χαῖρέ μοι ὦ Πάτροκλε καὶ εἰν Ἀΐδαο δόμοισιν, the words with which Achilles (Ψ 179) addresses his dead friend lying upon the funeral pyre. So too on tombstones χαῖρε must be intended to suggest the continued sympathy of the survivors and the appreciation by the dead of that sympathy. Does it also imply veneration of the departed as κρείττων? Gods and Heroes were also addressed with this word: cf. χαῖρ’ ἄναξ Ἡράκλεες, etc.—The passer-by calls out χαῖρε: χαίρετε ἥρωες. ὁ παράγων σε ἀσπάζεται, Ath. Mitt. ix, 263; and cf. Epigr. Gr. 218, 17–18; 237, 7–8; cf. Loch, op. cit., 278 f.

22 χαίρετε is said by the dead man to the living; Böckh on CIG. 3775 (ii, p. 968); cf. χαιρέτω ὁ ἀναγνούς, IG. Sic. et It. [IG. xiv] 350.

23 χαίρετε ἥρωες. χαῖρε καὶ σὺ καὶ εὐόδει, CIG. 1956 (more given by Böckh, ii, p. 50; see also on 3278); Inscr. Cos, 343; IG. Sic. et It. 60, 319; BCH. 1893–4, 242 (5), 249 (22), 528 (24), 533 (36); specially noteworthy is p. 529 (28), Λεύκιε Λικίνιε χαῖρε. κὲ σύ γε ὦ παροδεῖτα “χαίροις ὅτι τοῦτο τὸ σεμνὸν | εἶπας ἐμοὶ χαίρειν εἵνεκεν εὐσεβίης”. To call upon the dead is an act of εὐσέβεια.

24 At the burial of a woman who is being given a public funeral ἐπεβόασε ὁ δᾶμος τρὶς τὸ ὄνομα αὐτᾶς, GDI. 3504 (Knidos; in the time of Trajan). In the same way the name of the ἥρως was called out three times at a sacrifice in his honour: see above, chap. iv, n. 62.

25 Tombstone of Q. Marcius Strato (circ. second century A.D.), Ath. Mitt. 1892, p. 272, l. 5 ff. τοίγαρ ὅσοι Βρομίῳ Παφίῃ τε νέοι μεμέλησθε, δευόμενον γεράων μὴ μαρανεῖσθε τάφον· ἀλλὰ παραστείχοντες ἢ οὔνομα κλεινὸν ὁμαρτῇ βωστρέετ’ ἢ ῥαδινὰς συμπαταγεῖτε χέρας. Those who are thus charged answer, προσεννέπω Στράτωνα καὶ τιμῶ κρότῳ.

26 Often represented on Attic lekythoi: Pottier, Les lécythes blancs, p. 57.

27 The gods and their statues are honoured in this way: Sittl, Gebärden, p. 182.

28 βελτίονες καὶ κρείττονες, Arist., Eudem. fr. 37 [44].

29 χρηστοὺς ποιεῖν euphemism for ἀποκτιννύναι in a treaty between Tegea and Sparta: Arist., fr. 542 [592]. They become χρηστοί only after death. This ancient and evidently popular expression gives far stronger grounds for believing that χρηστός applied to the dead than does the passage from Thphr., Ch. x, 16 (xiii, 3), for the opposite view (the περίεργος writes on a tombstone that a dead woman and her family χρηστοὶ ἦσαν, which Loch concludes that the word really “denotes a quality of the living and not of the dead”, op. cit., 281). It is possible at the same time that those who used such words did not mean anything special by their χρηστὲ χαῖρε, and at any rate only thought of it as a vague adjective of praise. But that was not its real meaning.

30 χρηστὲ χαῖρε and the like, with or without ἥρως, are very commonly met with on epitaphs from Thessaly, Boeotia, the countries of Asia Minor (and Cyprus as well: cf. BCH. 1896, pp. 343–6; 353–6). On 556 Attic graves the use of the title χρηστός seems to be confined to foreigners and those mostly slaves (see Keil, Jahrb. Phil. suppl. iv, 628; Gutscher, Att. Grabinschr. i, p. 24; ii, p. 13).

31 With Gutscher, op. cit., i, 24; ii, 39.—From the fact that in Attica this word does not seem to be given to natives no conclusion is to be drawn as to the opinions held by the Athenians about their dead (as though they thought of them with less respect). The word was simply not traditional in this sense in Attica. On the other hand, the word μακαρίτης was specifically Attic as applied to the dead (see above, ch. vii, n. 10), and this provides unmistakable evidence that the conception of the dead as “blessed” was current also in Attica.

32 χρηστῶν θεῶν, Hdt. viii, 111.—ὁ ἥρως (Protesilaos), χρηστὸς ὤν, ξυγχωρεῖ that people should sit down in his τέμενος: Philostr., Her. p. 134, 4 Ks.—Other modes of address intended to mollify the dead are ἄλυπε, χρηστὲ καὶ ἄλυπε, ἄριστε, ἄμεμπτε, etc. χαῖρε (cf. Inscr. Cos, 165, 263, 279, and Loch, op. cit., 281).

35 Paus. 9, 13, 5–6. Sacrifice (ἐντέμνειν) of a white mare to the Heroines: Plu., Pelop. 20–2. The same thing is briefly referred to in Xen., HG. 6, 4, 7; see also D.S. xv, 54. Detailed account of the fate of the maidens ap. Plu., Narr. Amor. 3; Jerome, a. Jovin. i, 41 (ii, 1, 308 D Vall.).—αἱ Λεύκτρον θυγατέρες, Plu., Herod. Mal. ii, p. 856 F.

36 Λεωνίδεια in Sparta (CIG. 1421) at which there were “speeches” about Leonidas (even in Sparta not a surprising circumstance at this late period), and an ἀγών in which only Spartiates might take part: Paus. 3, 14, 1.—ἀγωνισάμενοι τὸν ἐπιτάφιο[ν Λεωνίδου] καὶ Παυσανί[ου καὶ τῶν λοι]πῶν ἡρώω[ν ἀγῶνα], CIG. 1417.

37 At Marathon: crowning and ἐναγισμός at the πολυάνδρειον of the Marathonian Heroes carried out by the epheboi: CIA. ii, 471, 26. Cf. more generally Aristid. ii, p. 229 f. Dind. Nocturnal fighting of the ghosts there: Paus. 1, 32, 4 (the oldest prototype of the similar legends told, in connexion with the story of the battle between the dead Huns and Romans, by Damasc., V. Isid. 63).

38 ἄνδρας] ἐθ’ ἥρωας σέβεται πατρίς κτλ., Inscr. Cos, 350 (beginning of Empire).

39 Speaking of the Attic tragedians, D. Chr. thinks (15, p. 237 M. = ii, 235 Arn.) οὓς ἐκεῖνοι ἀποδεικνύουσιν ἥρωας τούτοις φαίνονται ἐναγίζοντες (οἱ Ἕλληνες) ὡς ἥρωσιν, καὶ τὰ ἡρῷα ἐκείνοις ᾠκοδομημένα ἰδεῖν ἔστιν. But this is only true in a very limited and qualified sense.

40 Ἕκτορι ἔτι θύουσιν ἐν Ἰλίῳ, says Luc. (expressly speaking of his own times), D. Conc. 12. Apparition of Hektor in Troad: Max. Tyr. 15, 7, p. 283 R. Miracles worked: Philostr., Her. pass. Hekt. in Thebes: Lyc. 1204 ff.

41 In the Ἡρωικὸς Philostratos gives plenty of evidence of this. Most of what he says about the Heroes of the Trojan war is entirely without traditional basis, but not all of it: and especially where he speaks (in the first part of the dialogue) of the appearances and displays of power attributed in his own day to the Heroes he is far from inventing. (His powers of invention are exercised particularly in what he says about the events of their lives where he is expanding or correcting Homer.) Acc. To Philostr. (Her. 681, p. 149, 32 ff. Kays., 1871) ὁρῶνται—at least by the shepherds of the Trojan plain—the figures of the Homeric champions (gigantic in size, pp. 136–40 [667]; φαίνονται in full armour, 557 p. 131, 1). Hektor in particular appears, works miracles, and his statue πολλὰ ἐργάζεται χρηστὰ κοινῇ τε καὶ ἐς ἕνα, pp. 151–2. Legend about Antilochos, p. 155, 10 ff. Palamedes appears, p. 154. On the south coast of the Troad opposite Lesbos he has an ancient temple in which θύουσιν to him ξυνιόντες οἱ τὰς ἀκταίας οἰκοῦντες πόλεις, p. 184, 21 (see also V. Ap. iv, 13). Sacrifice to Palamedes as a Hero, 153, 29 ff.—Mantic power attributed to the ἥρωες, 135, 21 ff.; 148, 20 ff. (to Odysseus in Ithaca, 195, 5 ff.). Hence Protesilaos in particular, who appears at Elaious in Thrac. Chers. to the vineyard-keeper into whose mouth Philostr. puts his story, has so much to say even about what he had not himself seen or experienced. Protes. is still fully alive (ζῇ, 130, 23); like Achilles (in Leuke, etc.) he has his ἱεροὶ δρόμοι ἐν οἷς γυμνάζεται (131, 31). A vision of Protes. appearing to an enemy makes him blind (132, 9). (To meet a Hero often blinds a mortal, cf. Hdt. vi, 117, and the case of Stesichoros and the Dioskouroi.) He protects his protégé’s fields from snakes, wild beasts, and everything harmful: 132, 15 ff. He himself is now ἐν Ἅιδου (when he is with Laodameia), now in Phthia, and now in the Troad (143, 17 ff.). He appears about midday (143, 21, 32; cf. Append. vi). At his ancient oracle at Elaious (mentioned already by Hdt. ix, 116, 120; alluded to by Philostr., p. 141, 12) he dispenses oracles more particularly to the champions of the great games, the heroes of the age (p. 146, 13 ff., 24 ff., 147, 8 ff., 15 ff.; famous contemporaries are mentioned: Eudaimon of Alexandria, victor at Olympia in Ol. 237, and Helix well-known from the Γυμναστικός). He heals diseases, esp. consumption, dropsy, ophthalmia, and ague, and he helps people in the pains of love (p. 147, 30 ff.). Prot. also gives oracles in his Phthiotic home Phylake (where he pays frequent visits), 148, 24 ff.—It is the regular series of miraculous performances normally attributed to the ἥρωες of older legends, that Protesilaos carries out here.—On Mt. Ismaros in Thrace Maron (Εὐανθέος υἱός, Od. ι 197) appears and ὁρᾶται τοῖς γεωργοῖς to whom he sends rain (149, 3 ff.). Mt. Rhodope in Thrace is haunted (οἰκεῖ) by Rhesos, who lives there a life of chivalry, breeding horses, practising his weapons, and hunting; the woodland animals offer themselves willingly as sacrifices at his altar; the heros keeps the plague away from the surrounding κῶμαι (149, 7–19).—The legendary details from Philostratos here selected for mention may be taken as really derived from popular tradition (cf. also W. Schmid, D. Atticismus, iv, 572 ff.).

42 Again in 375 A.D. Achilles preserved Attica from an earthquake (Zosim. iv, 18); in 396 he kept Alaric away from Athens; ib., v, 6.

43 Plu., Lucull. 23; App., Mithr. 83. Lucullus was Roman enough to carry off from the inhabitants of Sinope their much-honoured statue of Autolykos, to which the elaborate cult was principally attached: ἐτίμων Autol. ὡς θεόν. ἦν δὲ καὶ μαντεῖον αὐτοῦ, Str. 546.

44 See above, chap. iv, nn. 119–20.—Heroon of Kyniska (sister of Agesilaos) in Sparta as victor at Olympos: Paus. 3, 15, 1.

45 Hero-physicians: see above, chap. iv, § 10. Our knowledge of the cult and activity of these Heroes is chiefly derived from evidence from later times.—An evidently late creation is the Hero Neryllinos in the Troad, of whose worship, healing, and prophetic powers Athenag., Apol. 26, has something to say (Lob. Agl. 1171). ὁ ξένος ἰατρός, Toxaris, in Athens: Luc., Scyth. 1; 2. (The special name of the ξένος ἰατρός may be Lucian’s invention, but not what he tells us of his cult.) There was a permanent cult of Hippokrates in Kos in the time of Soranos: the Koans offered sacrifice to him (ἐναγίζειν) annually on his birthday 558 (see above, chap. v, n. 89): Soran. ap. Anon., V. Hipp. 450, 13 West. (miracle at the tomb of Hipp. in Larisa: ib., 451, 55 ff.). The doctor in Luc., Philops. 21, makes an elaborate sacrifice (something more than ἐναγίζειν) annually to his bronze statue of Hipp.—A good story thoroughly in the manner of popular folk-lore is that told of Pellichos the Corinthian general who was also worshipped as giving help in sickness and the magic tricks that he (simply as ἥρως) was able to play on the Libyan slave who had stolen the gold pieces which used to be offered to him: Luc., Philops. 18–20.

46 Anth. Pal. vii, 694 (Ἀδδαίου, probably the Macedonian).

47 CIG. 4838b (see above, chap. iv, n. 60). The name expresses the idea: εὐόδει was the greeting which the dead man returned to the traveller, CIG. 1956.

48 Another example: bulls are still sacrificed in Megara in the fourth century A.D. officially by the city to the Heroes who had fallen in the Persian wars, IG. Sept. i, 53.

49 At the monument of Philopoimen, Plu., Philop. 21.

50 ἐν τοῖς Ἡρωϊκοῖς καὶ ἐν ταῖς ἄλλαις ἑορταῖς—in Priansos and Hierapytna in Crete (third century B.C.), CIG. 2556, 37. Annual festival of the Ἡρῷα, in which were held εὐχαριστήριοι ἀγῶνες for Asklepiades and those who had fought with him in one of the city’s wars. A decree honouring the grandsons of this Asklep. has been found at Eski-Manyas near Kyzikos: Ath. Mitt. 1884, p. 33.

51 In taking an oath they swore by the gods καὶ ἥρωας καὶ ἡρωάσσας (Dreros in Crete): Cauer, Delect.¹ 38 A, 31 (third century B.C.). Treaty between Rhodos and Hierapytna (second century B.C.), Cauer, 44, 3: εὔξασθαι τῷ Ἁλίῳ καὶ τᾷ Ῥόδῳ καὶ τοῖς ἄλλοις θεοῖς πᾶσι καὶ πάσαις καὶ τοῖς ἀρχαγέταις καὶ τοῖς ἥρωσι, ὅσοι ἔχοντι τὰν πόλιν καὶ τὰν χώραν τὰν Ῥοδίων . . . Oath of citizenship from Chersonnesos (third century), Sitzb. Berl. Akad. 1892, p. 480: ὀμνύω . . . ἥρωας ὅσοι πόλιν καὶ χώραν καὶ τεύχη ἔχοντι τὰ Χερσονασιτᾶν.—Similar exx. from earlier times: see above, chap. iv, n. 4 (and cf. Din., Dem. 64: μαρτύρομαι . . . καὶ τοὺς ἥρωας τοὺς ἐγχωρίους κτλ.).

52 e.g. inscr. from Astypalaia BCH. 1891, p. 632 (n. 4): Damatrios son of Hippias dedicates a fountain and trees θεοῖς ἥρωσί τε . . . ἀθλοφόρου τέχνας ἀντιδιδοὺς χάριτα.—A grave is dedicated θεοῖς ἥρωσι, CIG. 3272 (Smyrna), i.e. probably θ. καὶ ἥρωσι (cf. θεοῖς δαίμοσι, 5827. etc.).

53 Collegia of ἡρωισταί: Foucart. Assoc. relig. 230 (49), 233 (56). CIA. ii, 630. In Boeotia, Ath. Mitt. 3, 299 = IG. Sept. i, 2725.

54 e g. inscr. on one of the seats in the theatre at Athens: ἱερέως Ἀνάκοιν καὶ ἥρωος ἐπιτεγίου, CIA. iii, 290.

55 διαμένουσι δὲ καὶ ἐς τόδε τῷ Αἴαντι παρ’ Ἀθηναίοις τιμαί, αὐτῷ τε καὶ Εὐρυσάκει, Paus. 1, 35, 3 (Αἰάντεια in Salamis in first century B.C., CIA. ii, 467–71). ἐναγίζουσι δὲ καὶ ἐς ἡμᾶς ἔτι τῷ Φορωνεῖ (in Argos), 2, 20, 3. καί οἱ (Theras) καὶ νῦν ἔτι οἱ Θηραῖοι κατ’ ἔτος ἐναγίζουσιν ὡς οἰκιστῇ, 3, 1, 8. He also bears witness to the still surviving cult of Pandion as Hero in Megara, 1, 41, 6; Tereus in Megara, 1, 41, 9; Melampous in Aigosthena, 1, 44, 5; Aristomenes in Messenia, 4, 14, 7; Aitolos in Elis (ἐναγίζει ὁ γυμνασίαρχος ἔτι καὶ ἐς ἐμὲ καθ’ ἕκαστον ἔτος τῷ Αἰτωλῷ, 5, 4, 4; cf. the γυμνασίαρχος who looks after the ἐκκομιδαί: above, this chap., n. 4); Sostratos the ἐρώμενος of Herakles in Dyme, 7, 17, 8; Iphikles in Phenea, 8, 14, 9; the boys slain at Kaphyai, 8, 23, 6–7; the four lawgivers of Tegea, 8, 48, 1; the Εὐσεβεῖς in Katana, 10, 28, 4–5.—Of course, it does not follow that when Paus. mentions other very numerous Heroes without so 559 expressly saying that their cult still survived, he means that those cults had died out.

56 Plu., Aristid. 21.

57 Aratos received from the Achaeans after his death θυσίαν καὶ τιμὰς ἡρωικάς in which he may take pleasure himself εἴπερ καὶ περὶ τοὺς ἀποιχομένους ἔστι τις αἴσθησις, Polyb. 8, 14, 8. He was buried at Sikyon, as οἰκιστὴς καὶ σωτὴρ τῆς πόλεως, in a τόπος περίοπτος called the Ἀράτειον (cf. Paus. 2, 8, 1; 9, 4). Sacrifice was made to him twice a year, on the day when he had freed Sikyon, 5th Daisios, the Σωτήρια, and on his birthday; the former was carried out by the priest of Zeus Soter, the latter by the priest of Aratos. They included: Hymn by the Dionysiac τεχνῖται, procession of παῖδες and ἔφηβοι in which the gymnasiarchoi, the boule wearing crowns, and the citizens took part. Of all this only δείγματα μικρά still survived in Plutarch’s time, αἱ δὲ πλεῖσται τῶν τιμῶν ὑπὸ χρόνου καὶ πραγμάτῶν ἄλλων ἐκλελοίπασιν, Plu., Arat. 53 (σωτήρ: cf. epigram in c. 14).

58 πάντες ἥρωας νομίζουσι τοὺς σφόδρα παλαιοὺς ἄνδρας, καὶ ἐὰν μηδὲν ἐξαίρετον ἔχωσι, δι’ αὐτὸν οἶμαι τὸν χρόνον. But only a few of them have regular τελετὰς ἡρώων: D. Chr. 31, p. 335 M. [i, 243 Arn.]. omnes qui patriam conservarint, adiuverint, auxerint become immortal: Cic., Som. Sci. 3, which also goes too far.

59 Pelopidas, Timoleon, Leosthenes, Aratos become Heroes: see Keil, Anal. epigr. et onom. 50–4. Kleomenes Plu., Cleom. 39. Philopoimen, Philop. 21. ἰσόθεοι τιμαί annual sacrifice of a bull and hymns of praise to Philop. sung by the νεοί: D.S. 29, 18; Liv. 39, 50, 9; SIG. 289. See Keil, op. cit., 9 ff.

60 In Sikyon Aratos is held to be the son of Asklepios who had visited his mother in the form of a snake: Paus. 2, 10, 3; 4, 14, 7–8 (favourite form of stories of divine parentage: see Marx, Märchen v. dankb. Thieren, 122, 2).

61 The very charming and characteristic story of Drimakos, the leader and law-giver of the δραπέται in Chios, is told by Nymphodoros (ap. Ath. vi, c. 88–90), as having happened μικρὸν πρὸ ἡμῶν. He had a ἡρῷον in which he was honoured under the name of ἥρως εὐμενής (by the δραπέται with the firstfruits of their plunder). He frequently appeared to masters to whom he revealed the οἰκετῶν ἐπιβουλάς.

62 Hsch. Γαθιάδας· ἥρωος ὄνομα, ὃς καὶ τοὺς καταφεύγοντας εἰς αὐτὸν ῥύεται [καὶ] θανάτου.

63 Pixodaros, a shepherd of Ephesos, discovered in a strange fashion a very excellent kind of marble, a discovery which he communicated to the authorities (for use in temple-building). He was made a Hero and renamed ἥρως εὐάγγελος: sacrifice was made to him officially every month, hodieque, Vitruv. x, 2.

64 Luc., Macrob. 21 (for Athenod. see FHG. iii, 485 f.).—In Kos an exedra in the theatre was dedicated to C. Stertinius Xenophon (court-physician to the Emp. Claudius) ἥρωι, Inscr. Cos, 93.—In Mitylene there was even an apotheosis of the historian Theophanes (the friend of Pompeius: cf. Γν. Πομπήιος Ἱεροίτα υἱὸς Θεοφάνης with full name, Ath. Mitt. ix, 87): Tac., A. vi, 18. Θεοφάνης θεὸς on coins of the city, and cf. Σέξστον ἥρωα, Λεσβῶναξ ἥρως νέος, etc., on the same city’s coins (Head, Hist. Num. 488).

65 On a stele in Messene there was a portrait of a certain Aithidas of the beginning of the third century B.C.; instead of whom a descendant of the same name is worshipped: Paus. 4, 32, 2. In the market place of Mantinea stood a heroon of Podares who had 560 distinguished himself in the battle of Mant. (362). Three generations before Paus. visited the place the Mantineans had altered the inscription on the heroon and dedicated it to a later Podares, a descendant of the original one, who lived in the Roman period: Paus. 8, 9, 9.

66 Cf. Keil, Anal. Epigr. 62.

67 Cult paid to king Lysimachos in his lifetime in Samothrake, SIG. 190 (Archäol. Unters. auf. Samoth. ii, 85, n. 2). “Heroizing” of Diogenes phrourarchos of Demetrios; in 229 B.C. he was bribed by Aratos to lead the Macedonian garrison out of Attica: see Köhler, Hermes, vii, 1 ff.—ὑπὲρ τᾶς Νικία τοῦ δάμου υἱοῦ, φιλοπάτριδος, ἥρωος, εὐεργέτα δὲ τᾶς πόλιος, σωτηρίας a dedication θεοῖς πατρῷοις, Inscr. Cos, 76. This is a decree made in the lifetime of the heros (or why σωτηρίας?), who is probably identical, as the editors suggest, with Nikias, tyrant of Kos in the Strabo’s time: Str. 658; Perizonius on Ael., VH. i, 29.

68 ἥρως applied to a living person occasionally on inss. of the Imperial age, CIG. 2583, Lyttos, Crete; 3665 ἡρωίς, living, Kyzikos second century; Ath. Mitt. vi, 121 (Kyzikos again) ἱππαρχοῦντος Κλεομένους ἥρωος also certainly living.

69 When Demetrios Poliorketes conquered and rebuilt Sikyon in 303 the inhabitants of the city which is now called “Demetrias” offer to him while still alive, sacrifice, festival, and annual ἀγῶνες as κτίστῃ (ἀλλὰ ταῦτα μὲν ὁ χρόνος ἠκύρωσεν): D.S. 20, 102, 3. Later this frequently occurred: Marcellea, Lucullea, etc., are well known. But the matter did not stop there. The inhabitants of Lete in Macedonia in the year 117 B.C. decree to a prominent Roman, besides other honours, τίθεσθαι αὐτῷ ἀγῶνα ἱππικὸν κατ’ ἕτος ἐν τῷ Δαισίῳ μηνί, ὅταν καὶ τοῖς ἄλλοις εὐεργέταις οἱ ἀγῶνες ἐπιτελῶνται (Arch. des miss. scientif. 3e série, iii, p. 278, n. 127). This implies that all εὐεργέται were by custom offered such games at this time.

70 D.S. 17, 115. Alexander after inquiry at the oracle of Ammon commanded that he should be worshipped as ἥρως (the oracle having granted in his case ἐναγίζειν ὡς ἥρωι, but not ὡς θεῷ θύειν): Arrian, An. 7, 14, 7; 23, 6; Plu., Alex. 72 (an ἡρῷον was immediately set up to him in Alexandria Aeg.: Arr. 7, 23, 7). This did not prevent the superstition and servility which flourished together in Alexander’s empire from occasionally worshipping Heph. as Ἡφαιστίων θεὸς πάρεδρος.—D.S. probably only exaggerates the truth: 17, 115, 6; cf. Luc., Calumn. 17–18. (The new heros or god immediately gave proof of his power by appearances, visions sent in dreams, ἰάματα, μαντεῖαι, ib. 17.)—Elaborate pomp at the funeral of Dem. Poliork.: Plu., Demetr. 53.

71 Cf. the Testament of Epikteta and other foundations mentioned above, this chap., n. 18, and chap. v, n. 126. Or cf. the elaborate arrangements which Herodes Atticus made for the funeral, etc., of Regilla and Polydeukes (but ἥρως Πολυδευκίων is only said in the weakened sense in which ἥρως had been current for a long time): collected by Keil in Pauly-Wiss. i, 2101 ff. The extravagant manifestations of grief that Cicero offered to the memory of his daughter were modelled on Greek originals (and upon the certainly Greek auctores qui dicant fieri id oportere: Att. 12, 81, 1). In Att. 12 he gives an account of their architectural side: he frequently calls the object that he meditates an ἀποθέωσις; cf. consecrabo te (Consol. fr. 5 Or.).—Cf. the Temple-tomb of Pomptilla, who like another Alkestis died instead of her husband, whom she followed into exile as far as Sardinia: her death was caused by breathing in the breath of the sick man. Her 561 temple is at Cagliari in Sardinia, and is adorned with many inss. in Latin and Greek: IG. Sic. et It. 607, p. 144 ff. (first century A.D.).