eklogai

polytheist extractions

Tag Archives: suidas

Suidas s.v. Xumbolous

“Xumbolous (meeting-signs): This is what they called omens through sneezes. These were dedicated to Demeter.” – Suidas s.v. Xumbolous

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Miscellany of sources on Anthesteria

“For they announce with a herald the Dionysia, the Lenaia, the Khytroi and the Gephyrismoi.” – Aelian, On Animals 4.43

“Not all the magistrates lived together. The King kept what is now called the Boukoleion [cow-shed] near the Prytaneion. The evidence is that even now the mating and marriage of the wife of the King with Dionysos takes place there.” – Aristotle, Constitution of the Athenians 3.5

“Timaios says that the tyrant Dionysios at the festival of the Khoes set a golden crown as a prize for the one who first drank up his khous and that Xenocrates the philosopher finished first and, taking the golden crown and departing, placed it on the herm set up in his courtyard, the one on which he customarily placed flower crowns as he was going back home in the evening, and for this he was marveled at. Phanodemos says that Demophon the King instituted the festival of the Pitchers at Athens. When Orestes arrived at Athens after killing his mother Demophon wanted to receive him, but was not willing to let him approach the sacred rites nor share the libations, since he had not yet been put on trial. So he ordered the sacred things to be locked up and a separate pitcher of wine to be set beside each person, saying that a flat cake would be given as a prize to the one who drained his first. He also ordered them, when they had stopped drinking, not to put the wreathes with which they were crowned on the sacred objects, because they had been under the same roof with Orestes. Rather each one was to twine them around his own pitcher and take the wreathes to the priestess at the precinct in Limnai, and then to perform the rest of the sacrifices in the sanctuary. The festival has been called Khoes ever since. It is the custom at the festival of the Khoes at Athens that gifts and then pay be sent to teachers, the very ones who themselves invited their close friends to dinner in this way: ‘you play the teacher, you bum, and you have need of the pay-giving Khoes, dining not without luxury.’” – Athenaios, Deipnosophistai 10.437b-e

“Possis in his third book of Magnesian Things says that Themistokles when taking up the office of crownbearer in Magnesia sacrificed to Athene and called the festival the Panathenaia and when sacrificing to Dionysos the Khous-drinker also introduced the festival of the Khoes there.” – Athenaios, Deipnosophistai 12.533d

There are certain Khutroi. A festival in Athens so named, in which it was possible to mock both the others and especially those in government.” – Bekker, Anecdota 1.316

“It is commanded to those bringing back the victory spoils that they revile and make jokes about the most famous men along with their generals, like those escorts on wagons during the Athenian festival who used to carry on with jokes but now sing improvisational poems.” – Dionysios Halikarnassos, Roman Antiquities 7.72.11

“Among the Athenians holy women whom the king appoints in number equal to the altars of Dionysos to honor the god.” – Etymologicum Magnum s.v. gerarai

“(Orestes speaking) At first none of my hosts willingly received me, on the grounds that I was hated by the gods, but those who had scruples supplied me provisions at a single table since we were under the same roof, and by their silence they made me shunned so that I might be separated from them at food and drink, and filling for all an equal amount of wine in individual pitchers, they took pleasure. I did not think it right to question my hosts and grieved in silence and pretended not to know, sorrowing deeply because I was my mother’s murderer. I hear that my misfortunes have become a rite for the Athenians and that the custom still remains that the people of Athena honor the khoes-pitcher.” – Euripides, Iphigenia in Tauris 947ff

“A festival done among the Athenians on the twelfth of Anthesterion. The whole feast for Dionysos is jointly called Anthesteria, but its parts are Pithoigia, Khoes, Khutroi.” – Harpokration s.v. Khoes

“Instead of reproach and reproaching. Demosthenes in the speech For Ktesiphon. He takes the metaphor from those in the Dionysiac processions on wagons being reproached by each other.” – Harpokration s.v. processions and processing

“Generally priestesses, in particular those completing the sacrifices to Dionysos in Limnai, fourteen in number.” – Hesychius s.v. gerarai

“A marriage occurs between the wife of the king and the god.” – Hesychius s.v.marriage of Dionysos

“A festival in Athens.” – Hesychius s.v. Pithoigia

“A festival in Athens which they called Khoes.” – Hesychius s.v. twelfth

“Bear Watcher. Some have said that he is Icarius, father of Erigone, to whom, on account of his justice and piety, Father Liber gave wine, the vine, and the grape, so that he could show men how to plant the vine, what would grow from it, and how to use what was produced. When he had planted the vine, and by careful tending with a pruning-knife had made it flourish, a goat is said to have broken into the vineyard, and nibbled the tenderest leaves he saw there. Icarius, angered by this, took him and killed him and from his skin made a sack, and blowing it up, bound it tight, and cast it among his friends, directing them to dance around it. And so Eratosthenes says: Around the goat of Icarius they first danced. Others say that Icarius, when he had received the wine from Father Liber, straightway put full wineskins on a wagon. For this he was called Boötes. When he showed it to the shepherds on going round through the Attic country, some of them, greedy and attracted by the new kind of drink, became stupefied, and sprawling here and there, as if half-dead, kept uttering unseemly things. The others, thinking poison had been given the shepherds by Icarius, so that he could drive their flocks into his own territory, killed him, and threw him into a well, or, as others say, buried him near a certain tree. However, when those who had fallen asleep, woke up, saying that they had never rested better, and kept asking for Icarius in order to reward him, his murderers, stirred by conscience, at once took to flight and came to the island of the Ceans. Received there as guests, they established homes for themselves. But when Erigone, the daughter of Icarius, moved by longing for her father, saw he did not return and was on the point of going out to hunt for him, the dog of Icarius, Maera by name, returned to her, howling as if lamenting the death of its master. It gave her no slight suspicion of murder, for the timid girl would naturally suspect her father had been killed since he had been gone so many months and days. But the dog, taking hold of her dress with its teeth, led her to the body. As soon as the girl saw it, abandoning hope, and overcome with loneliness and poverty, with many tearful lamentations she brought death on herself by hanging from the very tree beneath which her father was buried. And the dog made atonement for her death by its own life. Some say that it cast itself into the well, Anigrus by name. For this reason they repeat the story that no one afterward drank from that well. Jupiter, pitying their misfortune, represented their forms among the stars. And so many have called Icarius, Boötes, and Erigone, the Virgin, about whom we shall speak later. The dog, however, from its own name and likeness, they have called Canicula. It is called Procyon by the Greeks, because it rises before the greater Dog. Others say these were pictured among the stars by Father Liber. In the meantime in the district of the Athenians many girls without cause committed suicide by hanging, because Erigone, in dying, had prayed that Athenian girls should meet the same kind of death she was to suffer if the Athenians did not investigate the death of Icarius and avenge it. And so when these things happened as described, Apollo gave oracular response to them when they consulted him, saying that they should appease Erigone if they wanted to be free from the affliction. So since she hanged herself, they instituted a practice of swinging themselves on ropes with bars of wood attached, so that the one hanging could be moved by the wind. They instituted this as a solemn ceremony, and they perform it both privately and publicly, and call it alétis, aptly terming her mendicant who, unknown and lonely, sought for her father with the god. The Greeks call such people alétides.” – Hyginus, Astronomica 2.2

“For the Khoes, for the public slaves: victim, 23 drachmae; pots, 5; two measures of wine, 16.” – IG ii 1672.204

“He was of an age for ‘Khoic’ things, but Fate anticipated the Khoes.” – IG ii 13139.71

“Whoever of the Iobacchoi receives an allotment or office or position, let him make a libation to the Iobacchoi worthy of his position – marriage, birth, Khoes, ephebia, civil service, staff-bearing, council …” – IG ii 1368 127-31

“For the Limnaian one they held festivals with choruses.” – Kallimakhos, Hekale fr. 305

“Nor did the morn of the Broaching of the Jars pass unheeded, nor that whereon the Pitchers of Orestes bring a white day for slaves. And when he kept the yearly festival of Ikarios’ child, thy day, Erigone, lady most sorrowful of Attic women, he invited to a banquet his familiars, and among them a stranger who was newly visiting Egypt, whither he had come on some private business.” – Kallimakhos, Aitia 1.1

“Khoes were once called pilikai. The type of pitcher earlier was like the Panathenaic amphorae, but later it took on the form of an oinochoe, like those put out at the festival, a sort that they once called olpai, using them for the pouring of wine just as Ion of Chios says in the Eurutidai. But now such a pitcher, having been sanctified in some manner, is used only in the festival, and the one for daily use has changed its form.” – Krates, Attic Dialect Book Two as cited in Athenaios, Deipnosophistai 11.495a-c

“Let the priest have the robe he wishes and a golden crown in the month Lenaion and Anthesterion so that he may lead those bringing home Dionysos in the proper way.” – LSAM 37.19-24

“At the festival the priests and priestesses of Bacchic Dionysos will bring the god home from dawn to dusk.” – LSAM 48.21-23

“As for their cups made by Therikles and their goblets and their gold and all the gods produced among them and envied in their courts, I would not take them in exchange for our yearly Khoes and the Lenaia in the theater and yesterday’s talk and the schools in the Lyceum and the holy Academy, I swear by Dionysos and his bacchic ivy, with which I wish to be crowned more than with Ptolemaic diadems, for where in Egypt will I see an assembly, a vote taken? Where the democratic thron speaking its mind? Where the law-givers with ivy in their holy hair? What roped enclosure? What election? What Khutroi? What potter’s quarter, agora, courts, beautiful acropolis, mysteries, nearby Salamis, the Narrows, Psyttalia, Marathon?” – Menander, Epistles 4.18.10

“Anthesteria is for three days, the eleventh, twelfth and thirteenth – but the twelfth day is most special.” – P. Oxy. VI 853

“At the temple of Dionysos in Lemnai the Athenians bring the new wine from the jars and mix it in honor of the god and then they drink it themselves. Because of this custom Dionysos is called Limnaios, because the wine was mixed with water and then for the first time drunk diluted. Therefore the streams were called Nymphs and Nurses of Dionysos because mixed-in water increases the wine. Then having taken pleasure in the mixture they hymned Dionysos in songs, dancing and addressing him as Euanthes and Dithyrambos and the Bacchic One and Bromios.” – Phanodemos, cited in Athenaios’ Deipnosophistai 11.465a

“Children in Athens during the month of Anthesterion are crowned with flowers on the third year from birth.” – Philostratos, Heroikos 12.2

“Apollonios said he was amazed at the Athenians regarding the Dionysia, which they celebrate in the season of Anthesterion, for he thought they visited the theater to hear monodies and songs from the parabasis and all the other lyrics belonging to comedy and tragedy, but when he heard that they dance twists to the sound of the aulos and that amid both Orphic epics and theologies they act, sometimes as Seasons sometimes as Nymphs and sometimes as Bacchai, he was amazed at this.” – Philostratos, Life of Apollonios of Tyana 4.21

“For in the month Anthesterion a trireme raised into the air is escorted into the agora which the priest of Dionysos steers like a helmsman with its lines loose from the sea.” – Philostratos, Lives of the Sophists 1.25.1

“A plant that at the Khoes they chewed from dawn as a preventative medicine. They also smeared their houses with pitch for this is unpollutable. Therefore also at the birth of children they smear their houses to drive away daimones.” – Photius s.v. buckthorn

“On the day of the month Anthesterion at which the souls of the departed are thought to come up, they chewed buckthorn beginning at dawn and smeared the doors with pitch.” – Photius s.v. polluted days

“This is about those mocking openly. For in Athens at the festival of the Khoes those reveling on the wagons mocked and reviled those they met and they did the same also at the Lenaia.” – Photius s.v. that from the wagons

“Some say this proverb was said because of the number of Karian slaves, since they were feasting at the Anthesteria and not working. When the festival ended they said, sending them out to work, ‘to the door, Kares; it’s no longer Anthesteria.’ But some have the proverb as follows: ‘to the door, Keres; Anthesteria is not inside,’ since the souls were going throughout the city in the Anthesteria.” – Photius s.v. To the door Kares, it’s no longer Anthesteria

“Once when it was the festival of the Khoes the two of them were feasting by themselves, and Apemantos said, ‘What a nice symposium the two of us are having, Timon,’ and Timon replied, ‘Indeed, if only you weren’t here.’” – Plutarch, Life of Antony 70

“And yet what difference does it make if one puts a kylix down before each of the guests and a khous, having filled it with wine, and an individual table just as the sons of Demophon are said to have done for Orestes, and orders him to drink ignoring the others, as opposed to what now happens where, putting out meat and bread, each feasts as if from his private manger except that we are not compelled to be silent as were those feasting Orestes.” – Plutarch, Questiones Convivales 2.10.1

“At Athens on the eleventh of the month of Anthesterion they begin drinking new wine, calling the day Pithoigia. And in the old days, it is likely, they poured a libation of wine before drinking, and prayed that the use of the drug be harmless and healthful or saving for them. Among us Boiotians the month is called Prostaterios and it is customary, sacrificing on the sixth to the Agathos Daimon, to taste the wine after a west wind. This wind of all the winds especially moves and changes the wine and wine that has already avoided it seems to remain stable.” – Plutarch, Questiones Convivales 3.7.1

“And those drinking the new wine first drink it in the month Anthesterion after winter. We call that day the day belonging to the Agathos Daimon; the Athenians call it Pithoigia.” – Plutarch, Questiones Convivales 8.10.3

“During the month of Anthesterion they have many memorial ceremonies for the destruction and ruin brought about by rain, since around that time the Flood happened.” – Plutarch, Life of Sulla 14

“They also introduced laws concerning the comic actors, that there should be a contest in the theater during the Khutroi and that the winner be chosen for the city.” – Plutarch, Life of the Ten Orators 841

Khous is an Attic measure, holding eight kotylai. For those inviting people to a feast used to put out crowns and perfume and hors d’oeuvres and other such things while those who were invited brought stews and a basket and a khous.” – Scholium on Aristophanes’ Acharnians 961

“For at the Khoes there was a contest about drinking a khous first, and the winner was crowned with a leafy crown and got a sack of wine. They drink at the sound of a trumpet. An inflated sack was set as a prize in the festival of Khoes, on which those drinking for the contest stood, and the one drinking first as victor got the winesack. They drank a quantity like a khous.” – Scholium on Aristophanes’ Acharnians 1002

“The Khutroi and Khoes are celebrated in Athens, at which, boiling pansperma in a pot, they sacrifice to Dionysos alone and Hermes.” – Scholium on Aristophanes’ Acharnians 1076

“The King had care of the contest of the khous and gave the prize to the victor, the winesack.” – Scholium on Aristophanes’ Acharnians 1224f

Limnai. A sacred place of Dionysos in which there is a house and shrine of the god.” – Scholium on Aristophanes’ Frogs 216

At the beginning and the end of the pithos. And among the ancestral customs there is a festival Pithoigia, in accord with which it was not proper to keep slave or hired hand from the enjoyment of wine but, having sacrificed, to give all a share of Dionysos’ gift.” – Scholium to Hesiod’s Works and Days 368

“Anthesterion: It is the eighth month amongst the Athenians, sacred to Dionysos. It is so called because most things bloom (anthein) from the earth at that time.” – Suidas s.v. Anthesterion

“And again: Orestes arrived in Athens – it was a festival of Dionysos Lenaios, and since, having murdered his mother, he might not be able to drink with them, something along the following lines was contrived. Having set up pitchers of wine for each of the celebrants he ordered them to drink from it, with no common sharing between them; thus Orestes would not drink from the same bowl [as anyone else] but neither would be vexed by drinking alone. Hence the origin of the Athenian festival of the Pitchers.” – Suidas s.v. Khoes

“Those who had survived the great deluge of Deukalion boiled pots of every kind of seed, and from this the festival gets its name. It is their custom to sacrifice to Hermes Khthonios. No one tastes the pot. The survivors did this in propitiation to Hermes on behalf of those who had died.” – Theopompos, in the Scholia to Aristophanes’ Acharnians 1076

“The Athenians have the custom of sacrificing to none of the Olympians on Khutroi, but to Chthonic Hermes alone. None of the priests may taste the pot which all throughout the city make. With this offering they beseech Hermes on behalf of the dead.” – Theopompos, in the Scholia to Aristophanes’ Frogs 218

“Outside the Acropolis … is the sanctuary of Dionysos in Limnai, for whom the older Dionysia are celebrated on the twelfth in the month Anthesterion, just as also the Ionians descended from the Athenians still customarily do so.” – Thucydides 2.15.4

“In the ancestral festivals of the Greeks askolia and pithoigia were performed in honor of Dionysos, that is, his wine. The askolia happened as followed: placing wine-skins blown up and filled with air on the ground they leapt on them from above with one foot and were carried and they often slipped down and fell to the ground. They did this, as I said, honoring Dionysos, for the wineskin is the skin of a goat and the goat disgraces himself by eating the shoots of the grapevine. The pithoigia was a public symposium for, opening the pithoi, they gave a share of the gift of Dionysos to all.” – Tzetzes on Hesiod’s Works and Days 368

“Some say this proverb was said because of the number of Karian slaves, since they were feasting at the Anthesteria and not working. When the festival ended they said this, sending them out to work. Others maintain that the proverb came about because the Kares once held a part of Attica, and whenever the Athenians held the festival of Anthesteria, they gave them a share of the libations and received them in the city and in their houses, but after the festival, when some of the Kares were left behind in Athens, those who came upon them said the proverb as a joke to them.” – Zenobius s.v. To the door Kares, it’s no longer Anthesteria

Suidas s.v. Magnêtis

“There is a certain stone so-called, which has a natural power to draw iron to itself. In Egyptian Alexandria in the Serapeion there was a mechanism of deceit and wickedness of this kind: having made a statue of bronze and nailing iron inside the head, they fixed this stone above in the coffers of the ceiling opposite. The statue being drawn by the natural force of the stone, for it was hung up in the air, by great mechanism and skill was held between the floor and the ceiling, causing great amazement and not at all pulled down.” – Suidas s.v. Magnêtis

Suidas s.v. Apides

“They were gods honored by the Egyptians, having a sign around the tail and the tongue, indicating that they are Apides. These are begotten from time to time, as they used to say, from the shining of the moon. For them they would celebrate a great festival and certain priests perform the ritual around the ox that is born, presenting a complete banquet to feed them sumptuously. Apis: this Apis an Egyptian god. Egyptians honor him with a moon, and this ox was sacred to the moon, as Memphis to the sun. Okhos having killed Apis wanted to hand him over to the butchers, so that they might cut him up for meat and prepare him for dinner.” – Suidas s.v. Apides

Suidas s.v. Heraiskos

“Heraiskos actually had a natural talent for distinguishing between religious statues that were animated and those that were not. For as soon as he looked at one his heart was struck by a sensation of the divine and he gave a start in his body and his soul, as though seized by the god. If he was not moved in such a fashion then the statue was soulless and had no share of divine inspiration. In this way he distinguished the secret statue of Aion which the Alexandrians worshipped as being possessed by the god. There was also something in Heraiskos’ nature that rejected defilements of nature. For instance, if he heard any unclean woman speaking, no matter where or how, he immediately got a headache, and this was taken as a sign that she was menstruating.” – Suidas s.v. Hêraïskos