[73] φροντίσαι δὲ τοὺς ὀργεῶνας (the members of a collegium of Dionysiasts) ὅπως ἀφηρωισθεῖ Διονύσιος καὶ ἀνατεθεῖ ἐν τῷ ἱερῷ παρὰ τὸν θεόν, ὅπου καὶ ὁ πατὴρ αὐτοῦ, ἵνα ὑπάρχει κάλλιστον ὑπόμνημα αὐτοῦ εἰς τὸν ἅπαντα χρόνον, inscr. of Peiraeus, second century B.C.; CIA. iv, 2, n. 623e, 45 ff. In Argos a guild, apparently of tanners, puts up an inscr. τῷ δεῖνι, κτίστᾳ ἥρωι, CIG. 1134.
[74] Like that Naulochos whom Philios of Salamis saw three times in a dream appearing in company with Demeter and Kore. The city of Priene thereupon ordered that he should be worshipped (ἥρωα σέβειν, Epigr. Gr. 774).
[75] Κάρπος τὰν ἰδίαν γυναῖκα ἀφηρώϊξε (Thera) CIG. 2471. From the same place come many more exx. of ἀφηρωίζειν by members of a family: 2472b–d, 2473; cf. Ἀνδροσθένην Φίλωνος νέον ἥρωα . . . ἡ μήτηρ (Macedonia) Arch. miss. scient. iii, 1876, 295, n. 130.—This is probably how we should understand the matter when in sepulchral epigrams one member of the family addresses or refers to another as ἥρως: Epigr. Gr. 483, 510, 552, 674.—But ἥρως συγγενείας, CIA. iii, 1460, must have a fuller sense than the otherwise usual ἥρως. It distinguishes a true ἀρχηγέτης. Prob. this is also the meaning of Χαρμύλου ἥρωος τῶν Χαρμυλείων, GDI. 3701 (Kos). Something more than simple ἥρως is also probably intended by the language of the Pergamene inscr. (specially distorted to suit the ἰσοψηφία) Inscr. Perg. ii, 587, Ἰ. Νικόδημος, ὁ καὶ Νίκων (ᾳφιγ) ἀγαθὸς εἶεν ἂν ἥρως (ᾳφιγ).
[76] It is true that it is difficult to find certain exx. of the identification of a dead man with an already existing and honoured heros of another name. Of the various examples generally quoted for this perhaps the only relevant is the Spartan inscr. Ἀριστοκλῆς ὁ καὶ Ζῆθος, Ath. Mitt. iv, tab. 8, 2. Identification with a god is of frequent occurrence: cf. imagines defuncti, quas ad habitum dei Liberi formaverat (uxor), divinis percolens honoribus: Apul., M. viii, 7. (Cf. Lob., Agl. 1002, who also thinks of the example given in the Πρωτεσίλαος of Eur.; but the resemblance is only a distant one.) The dead man as Βάκχος, Epigr. Gr. 821; Διονύσου ἄγαλμα, ib. 705; cf. the dead man of CIG. 6731, ἄγαλμα εἰμι Ἡλίου. Many similar exx. of the representation of the dead in accordance with the types of Dionysos, Asklepios, Hermes are given by Ross, Archäol. Aufs. i, 51; Deneken in Roscher, Lex. i, 2588.
[77] See above, chap. iv, [p. 128 ff].
[78] See Keil, Syll. Inscr. Boeot., p. 153.
[79] In Thespiai the inss. do not show the addition of ἥρως to the name of the dead until Imperial times: see Dittenberger on IG. Sept. i, 2110, p. 367.
[80] Many exx. of ἥρως, ἥρως χρηστὲ χαῖρε, etc., are collected and arranged by Deneken in Roscher’s Lex. s. Heros, i, 2549 ff. See also Loch, Gr. Grabschr., p. 282 ff.
[81] As Keil has already observed, loc. cit. [n. 78].—At any rate ἡρωίνη still preserves its full sense when the council and people of Athens, in the first century A.D., so describe a woman of position after her death, CIA. iii, 889. Or again, when the Athenian as well as the [562] Spartan decree calls P. Statilius Lamprias expressly ἥρως (see above, [n. 6])—Fouilles d’Epid. i, n. 205–9.
[82] It is curious how, much later, in Christian times, ὁ ἥρως is applied to one who has recently died (exactly synonymous with ὁ μακαρίτης): cf. ὁ ἥρως Εὐδόξιος, ὁ ἥρως Πατρίκιος, Ἰάμβλιχος in Schol. Basilic.