Outline-history of Greek religion

by Lewis Richard Farnell

ENDNOTES

^[21.1] As Karsten assumes in his Outlines of Greek Religion, p. 6.

^[22.1] Vide E. Meyer, “Der erste auftreten der Aryer in der Geschichte,” Sitzungsb. d. König. preuss. Akad. Wissensch., 1908, p. 14.

^[23.1] Vide my Hibbert Lectures, p. 93.

^[24.1] Vide my Greece and Babylon, pp. 95-99.

^[24.2] The name Hera is probably Aryan-Hellenic, but applied in Argolis to the pre-Hellenic Goddess.

^[29.1] Od., 13, 174.

^[31.1] At Gournia. Vide Hawes’ Crete the Forerunner of Greece, pp. 101-102.

^[32.1] Il., 16, 234.

^[32.2] Il., 16, 605.

^[32.3] Il., 5, 77.

^[33.1] He is aware, however, that a θεοῦ ὀμφή, an oracular mandate, might be delivered against the royal house. Od., 3, 215.

^[33.2] Vide my Cults, 4, p. 190.

^[33.3] Religion of the Semites, pp. 236-245.

^[34.1] Vide Cults, 1, pp. 88-92.

^[34.2] Vide my Greece and Babylon, p. 236; also my article on “Sacrificial Communion in Greek Religion” in Hibbert Journal, 1904: on “Sacrifice” (Greek), in Hastings’ Encyclopædia of Religion and Ethics.

^[35.1] Od., 10, 517-520, 528.

^[35.2] Vide Evans’ “Mycenæan Tree and Pillar Cult,” Hell. Journ., 901, p. 191.

^[35.3] Arch. Anzeig., 1909, p. 98.

^[35.4] e.g. Il., 9, 500.

^[36.1] 10, 38, 8.

^[36.2] Cults, 4, pp. 180, 193.

^[36.3] Il., 3, 243: but the poet of the Nekyia is well aware of the heroic or divine honours paid them, Od., 11, 300-304.

^[36.4] Od., 11, 602.

^[36.5] Il., 2, 548.

^[37.1] Vide Greece and Babylon, pp. 206-207.

^[37.2] Vide v. Prott, Leges Græcorum Sacræ, n. 4. Cf. Arch. für Religionsw., 1909, pp. 467, 482-485.

^[37.3] Od., 17, 500.

^[37.4] Paus., 1, 43, 7.

^[38.1] Cults, 3, pp. 50-62.

^[39.1] Op., 735.

^[40.1] Vide my Greece and Babylon, pp. 192-194.

^[42.1] Cults, 4, pp. 113-116.

^[42.2] Vide Nillson, in Athen. Mitth., 1908, p. 279.

^[43.1] Cults, 2, pp. 434-449.

^[43.2] De Græcorum deis non referentibus speciem humanam, 1900.

^[43.3] Bull. Corresp. Hellên., 1899, p. 635.

^[43.4] Greece and Babylon, pp. 66-80. Vide Schrader’s article, “Aryan Religion,” Hastings’ Encyclopædia, vol. 2, p. 38.

^[44.1] Götternamen, 1896.

^[44.2] Paus., 2, 11, 2.

^[45.1] Paus., 1, 1, 5.

^[45.2] Paus., 9, 33, 3.

^[45.3] Paus., 10, 37, 3.

^[45.4] I have criticised this theory of evolution in Anthropological Essays presented to E. B. Tylor, 1907, “The place of the Sondergötter in Greek Polytheism,” where I have taken the view that some of them are products of the same religious instinct that produces theism or polytheism and that some appear to be late offshoots of the polytheistic system.

^[46.1] Bull. Corr. Hell., 1878, p. 515.

^[46.2] Paus., 3, 22, 1.

^[46.3] Id., 1, 22, 3; for other references vide Cults, 3, p. 312, R.9.

^[47.1] Paus., 8, 29, 1.

^[47.2] Paus., 8, 38, 3. ὁ ἱερεὺς τοῦ Λυκαίου Διὸς προσευξάμενος ὲς τὸ ὕδωρ. Cf. Hesiod., Op., 737; for the general facts vide Cults, 5, pp. 420-424.

^[47.3] Vide Cults, 5, pp. 417-420.

^[48.1] Vide Cults, 5, pp. 345-365.

^[48.2] Agamede of Ephyra seems to have practised harmless magic, Il., 14, 740; and the poet may have regarded the Elean Ephyra as the special home of magic. Vide Od., 2, 328.

^[48.3] Cults, 3, p. 85-93; Miss Harrison, Prolegomena, pp. 120-136.

^[49.1] Cults, 4, p. 268, etc.

^[49.2] Arrian, Anab., 3, 16, 8.

^[49.3] Hesych., s.v.

^[49.4] Strom., p. 755.

^[49.5] 2, 12, 1.

^[49.6] In the earliest versions of her legend, the magic of Medea is not black but benevolent.

^[50.1] 9, 33, 4.

^[50.2] Andrew Lang, The World of Homer, pp. 210, 216.

^[50.3] Il., 23, 174.

^[51.1] Vide Tsountas in Ephem. Archaiol., 1888, pp. 130-131, and Vollgraff, in Bull. Corr. Hell., 1904, p. 370.

^[51.2] Vide Hibbert Lectures, “Higher Aspects of Greek Religion,” pp. 19, 20.

^[52.1] Vide Cults, 1, p. 40-42.

^[52.2] Ib., p. 42.

^[52.3] Ib., 4, p. 272; Schol. Pind., Ol., 10, 19.

^[52.4] 7, 19, 1-9.

^[53.1] e.g. vide Cults, 3, 93.

^[53.2] Cults, 3, p. 22.

^[56.1] Vide Cults, vol. 5, pp. 85-118. Cf. generally chs. iv and v.

^[58.1] 2, 53.

^[60.1] Vide Cults, 2, pp. 442-449.

^[60.2] Bergk, Pœtæ Lyrici Græci, vol. III, Fr. 1.

^[60.3] Philochoros Frag., 21, Müller, F. H. G., vol. i.

^[61.1] Athenæ., p. 626 B.

^[61.2] Vide Arch. Anzeig, 1908, p. 122.

^[62.1] Cults, 3, pp. 17-18.

^[62.2] Ib., 3, pp. 33-34.

^[62.3] Cults, 5, p. 443-447.

^[63.1] Vide Furtwängler, in Münchener Sitzungsber., 1897, 1, p. 401; Nillson, in Athen. Mittheil., 1908, p. 284.

^[63.2] The striking exception to this rule is the great cult of Helios at Rhodes. Vide supra, [p. 29].

^[64.1] Ael., Var. Hist., 12, 61.

^[64.2] “They worship Sun and Moon, we worship real Gods such as Apollo and Hermes,” Pax, 410.

^[64.3] Schol. Soph., Elec., 6.

^[64.4] Vide my Greece and Babylon, pp. 77-80.

^[65.1] Vide Cults, 4, pp. 163-166.

^[65.2] Prott-Ziehen, Leg. Saer., n., 18.

^[67.1] Plat., Euthyd., p. 302 C; Demosth., 18, § 141, 57, § 54, 67; Arist., Ath. Polit., 55.

^[67.2] Diog. Laert., 8, 1, 13; Macrob., 3, 6, 2.

^[67.3] Bull. Corr. Hell., 1893, p. 24.

^[68.1] Paus., 8, 47, 4.

^[69.1] The other view, still held by some, that Zeus-Agamemnon is the earlier fact, and Agamemnon the hero the later, does not bear criticism.

^[70.1] Cults, v, pp. 219-221; J. Harrison, Prolegomena, ch. ii.

^[71.1] Vide “Higher Aspects of Greek Religion,” Hibbert Lectures, pp. 73-91.

^[73.1] Vide Cults, 1, pp. 64-69; for the religious evolution of the Greek laws concerning homicide, vide my Evolution of Religion, pp. 139-152. Cults, IV, pp. 295-306.

^[73.2] Epic. Græc. Frag., Kinkel, p. 33.

^[74.1] Vide Cults, 4, p. 299.

^[76.1] Vide Cults, IV, pp. 200-202.

^[77.1] Vide Cults, IV, pp. 161-162, 200-202.

^[77.2] A fuller account will be found in Cults, IV, pp. 179-218.

^[80.1] Vide supra, pp. [34]-[35].

^[84.1] Republ., pp. 364-365.

^[87.1] For more detailed discussion, vide Cults, 3, pp. 126-198.

^[89.1] Plut., Mor., p. 881 E; Porphyr., Vit. Pyth., 19, 20.

^[89.2] Strom., V, p. 714.

^[90.1] Vide Gilbert, “Speculation und Volksglaube in der Ionischen Philosophie,” in Arch. Relig. Wiss., 1910, p. 306.

^[90.2] Frag., CXXVI, CXXVII, CXXX (Bywater).

^[91.1] Vide Ridgeway’s Origin of Tragedy; his theory is criticised in Hermathena, 1912.

^[93.1] Pan, the daimon-god of flocks, came in from Arcadia at the beginning of this century (vide Cults, V, p. 431); Asklepios, with his circle from Epidauros, at the close.

^[94.1] Herod., 8, 77.

^[94.2] Heydemann, Die Vasensammlungen des Museum Nazionale zu Neapel, 3253.

^[94.3] Vide specially l. 805-808, 822-824.

^[94.4] 9, 7, 4.

^[95.1] Bergk, Frag., 140.

^[95.2] Hibbert Lectures, 83-84.

^[96.1] Plut., Vit. Arist., 20; Paus., 9, 2, 5.

^[98.1] Vide Cults, III, pp. 156-157.

^[98.2] Vide supra, pp. [36]-[37].

^[100.1] Quintil., Inst. Orat., 12, 10, 9.

^[101.1] Or., 53, p. 401.

^[101.2] Vide Cults, 1, p. 231.

^[101.3] Cults, Vol. III, Coin Pl. No. 2; Gardner’s Types of Greek Coins, Pl. 10, 25.

^[102.1] Vide Cults, III, pp. 271-272, Coin Pl. No. 18.

^[102.2] Modern Greek Folklore and Ancient Greek Religion.

^[103.1] Livy, 45, 28.

^[103.2] Thesmoph., 1136.

^[103.3] Xenophanes’ protest in the sixth century is the most noticeable, Clem., Strom., 5, pp. 714-715 P. The Stoic theory of Zeno condemned the erection of temples as well as idols, ib., p. 691 P.

^[105.1] Antig., 521.

^[107.1] Paus., 1, 40, 4.

^[108.1] Ol., 8, 28.

^[108.2] Sept. c. Theb., 662.

^[108.3] Agam., 776.

^[108.4] Oed. Col., 1268.

^[108.5] Trag. Græc. Frag. (Nanck), 855.

^[109.1] § 35.

^[109.2] Pyth., 4, 517.

^[109.3] Ol., 9, 60.

^[112.1] Strom., p. 688.

^[113.1] Herc. Fur., l. 847-858.

^[113.2] Ib., 339-347.

^[115.1] Vide my Hibbert Lectures, p. 114.

^[115.2] l. 391.

^[116.1] Iphig Taur., l. 391.

^[116.2] Clem., Strom., p. 691 P.

^[116.3] Vide Stobæ, Flor., Vol. IV (Meineke), p. 264.

^[116.4] Vide Cults, Vol. IV, p. 210.

^[118.1] 6, 86.

^[118.2] Vide Ziegler, in Archiv. f. Religionswiss, 1911, p. 393-405.

^[119.1] Plut., Vit. Pelop., C. 21, 22. Cf. Eur., Iph. Taur., l. 391.

^[119.2] p. 315 B-C.

^[119.3] Cf. Herod., 7, 197, who shows that the human sacrifice in this cult was rare and conditional.

^[119.4] Iph. Taur., l. 1458.

^[119.5] Vide Cults, 4, pp. 276-279.

^[119.6] Porphyry, De Abstin., 2, 54.

^[120.1] Ib., 2, 56.

^[120.2] De ser. num. vind., 12, p. 557 C-D.

^[120.3] Plut., Parallela, 35. Vide Cults, 1, 95.

^[120.4] Vide my Greece and Babylon, p. 267.

^[121.1] The exceptions are the cults of Aphrodite at Corinth and among the Lokri Epizephyrii. Vide Cults, 2, pp. 635-636.

^[121.2] Cults, 2, p. 667.

^[121.3] e.g., in the cult of Artemis κορδάκα in Elis, said to be of Lydian origin (Cults, Vol. II, p. 445).

^[122.1] p. 527 D.

^[122.2] Bywater, Frag., CXXVII.

^[122.3] 7, 17, p. 1336 b.

^[123.1] Cults, I, pp. 56, 88-92.

^[123.2] 23, § 76.

^[123.3] Serv. ad Verg., Æn., 3, 57.

^[123.4] Vide my Greece and Babylon, pp. 76-81.

^[124.1] Vide fifth-century inscription of Teos containing a law threatening with penalties those who used magic against the State or against individuals (Rœhl, Inscr. Græc. Antiq., 497).

^[124.2] p. 932 E-933 E.

^[124.3] Or., 30, § 18.

^[126.1] Cults, 5, p. 264.

^[127.1] Rep., 378 C., where he seems to glance at Epicharmos.

^[129.1] Vide Cults, 4, pp. 211-214.

^[130.1] Frags., 1032.

^[130.2] κ. Ἀριστογειτ, § 11.

^[131.1] Or., 1, p. 31.

^[132.1] De Myster., § 125; cf. § 31.

^[132.2] De Cor., § 324.

^[133.1] Laws, 956 A-B.

^[133.2] Ib., 985 D.

^[133.3] e.g. ib., 984 D.

^[133.4] p. 34-41.

^[134.1] For particulars vide Hibbert Lectures, pp. 37, 46-48, 103, 117.

^[135.1] Laws, p. 909 E.

^[135.2] 738 C.

^[137.1] Bull. Corr. Hell., XXVI, pp. 399-489.

^[138.1] Vide Cults, 3, pp. 199-202.

^[138.2] Ib., p. 199.

^[139.1] Vide Foucart, Des Associations religieuses.

^[141.1] A paper by Pierre Waltz in the Revue des Études Grecques, 1911—‘sur les sentences de Ménandre’—aims at discovering or imagining the dramatic setting of each fragment and at disproving the view that Menander was posing as an original ethical teacher. Accepting his theory, we can still assign high value to the ‘sentences’ for the purpose of Greek ethical history, whether we regard them as original and earnest utterances of Menander or commonplaces which he uses lightly for dramatic purposes; for if the latter view of them is the truer, they show at least what was in the air.

^[142.1] Kock, Com. Att. Frag., 602.

^[142.2] e.g., quotation by Clemens, Strom, p. 720 P. Cf. fragment of the Ἱέρεια, Kock, 245.

^[142.3] Γνῶμαι Μονοστιχοι 589, Meineke, 4, p. 356.

^[143.1] Fab. Incert., Kock, Frag., 550.

^[143.2] Helene, 1300-1365.

^[145.1] Vide A. B. Cooke, Zeus, pp. 232-234.

^[145.2] De Consensu Evangelistarum, 1, 30 (xxii); cf. De Civ. Dei., IV, 9.

^[145.3] Vide my Hibbert Lectures, pp. 104-106.

^[145.4] Phainomen, 1, 2-5.

^[146.1] Clem., Strom., p. 691.

^[146.2] Vide Cults, 5, pp. 446, 745 R, 221.

^[147.1] Oxyrhynch. Papyri., viii, p. 31.

^[148.1] Vide Archiv, für Relig. Wiss., 1904, p. 395; my Evolution of Religion, p. 207.

^[149.1] Personal Religion in Egypt, p. 40.

^[149.2] Vide Reitzenstein, Poimandres.

^[149.3] De Civ. Dei., 10, 9.

^[150.1] Vide J. C. Lawson, Modern Greek Folklore and Ancient Greek Religion, 1910.

^[151.1] Firm. Mat., De Err., 22; cf. Dieterich, Eine Mithras-Liturgie, p. 174.

^[152.1] Consol. ad uxor., 10, p. 611 D.

^[152.2] Vit. Lysandr., 18. Cf. Athenag, p. 51 (Lechair).

^[153.1] p. 210 D, Apoth. Lacon; he advised them to begin with making themselves Gods if they felt equal to making him one.

^[153.2] Or., 64 R, 338 (Dind, 2. p. 213).

^[153.3] 7, 56.

^[155.1] C.I.G. Ins. Mar. Æg., 1, 789.

^[155.2] Vide my Evolution of Religion, p. 138.

^[155.3] Vide my Hibbert Lectures, Lect. VI, “Personal Religion in Greece.”