[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.).
[72] ὁ δᾶμος (occasionally also ἁ βουλὰ καὶ ὁ δᾶμος) ἀφηρώϊξε—Thera, CIG. 2467; Ross, Inscr. Gr. Ined. 203 ff. (and sometimes outside Thera: Loch, Zu d. gr. Grabschr. 282, 1) ὁ δᾶμος ἐτίμασε (τὸν δεῖνα) . . . ἥρωα. Cf. also (Thera) Ath. Mitt. xvi, 166; Epigr. Gr. 191–2.