[33] Paus. 4, 27, 6.
[34] Paus. 4, 32, 4.
[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.