311

Appendix 1: Epiphanies gleaned from sources.1

1) Sosib. FGrH 595 F25= Zenob. 1.54 (Apollo’s epiphany with four hands and four
ears at the battle of Amyklae, c. 800 BC):

2) Paus. 8.28.4-6 (Athena in anthropomorphic guise gets wounded statue):

3) Hymn. Hom. Ap. 388ff (F/C/F: Apollo’s epiphany as a dolphin, a bright star, and
a youth; in a travelling context; explanatory function: foundation of his Delphi
temple/ priesthood):

[Despite their initial terror, the sailors resume their journey.

But when they reach Taenarum, they try to put their ship on shore
so as to examine Apollo’s zoomorphic manifestation a bit closer.]

1
The collection of narratives is by no means all-inclusive. The passages have been gleaned from sources
with a various chronological and generic background. The underlined parts draw attention on the different
language of the individual authors and the common cultural pattern behind them.

311
 312

[Apollo easily guides the ship to Crissa]

[The god addresses the sailors and gradually unveils his true identity.
From the beginning of their verbal interaction the sailors suspect
that they are confronting a being of supernatural nature.
The ensuing full-scale epiphany of the god confirms their suspicions.]

4) Hymn. Hom. Bacch. 1ff. (F/C/F: Dionysus as a prince, a lion and a bear; in a
travelling context; Function?)

312
 313

[The helmsman is reproached by the master who wants

to get ransom for the beautiful stranger.]

† †

5) Il. 4.74ff. (Athena arrives as a sparkling star but interacts with human perceiver
in anthropomorphic likeness)

6) Hdt. 6.61 (Helen’s epiphany and the miraculous healing of the ugly-ducking):

313
 314

7) Xenophanes’ criticism of divine morphology:

Fr. 11, Sext. adv. math. ix, 193:

Fr. 14, Clem. Strom. v, 109,2:

Fr. 16, Clem. Strom. vii, 22, 1:

< >
< >

Fr. 15, Clem. Strom. v, 109,3:

< >

< >
< >

Fr. 23, Clem. Strom. v, 109,1:

Fr. 24, Sext. adv. math. ix, 144:

8) Hymn. Hom. Ven. 53ff (F/C/F: Aphrodite’s sex-epiphany to Anchises. Form:

anthropomorphic; context: in remotis; function: authorisation + explanatory)

[Aphrodite is seized with terrible/ wondrous desire.

She visits Paphos, one of the most famous centres
of her cult, and makes herself irresistible. She arrives
on mount Ida and approaches Anchises while being
alone in the homestead. She is disguised as a beautiful maiden.]

314
 315

loneliness)

[She relates her fictitious story of abduction by Hermes,

which emphases her helplessness and entreats Anchises
to take her as his wedded wife. Aphrodite’s trick has worked.
Anchises is seized with erotic desire but he wants to discuss the
terms of their ‘premarital contract’ once more. Having done that,
the mortal sleeps with the immortal, not knowing clearly….]

(gesture of aposkopein?)

315
 316

ρ
ρ

(gesture of aposkopein)

9) Od. 16.155ff (Athena is perceived by Odysseus and Eumaios’ dogs but not by
Telemachus; Odysseus’ ‘epiphany’ follows):

[Athena urges Odysseus to reveal his identity to his son

and reassures him of her divine alliance.
Odysseus’ beautification and pseudo-epiphany follow.]

316
 317

[Telemachus’ reactions match those of a witness

of a standard epiphanic scene.]

(gesture of aposkopein)

10) Eur.Ion 1549-52 (Ion and his mother try to avoid Athena’s dazzling epiphany):

11) Od.13.221 (Athena first in the likeness of a noble herdsman and then in the
likeness of a tall beautiful woman skilled in handiwork):

[Odysseus does not penetrate the disguise of the goddess.

The disguised goddess starts her reply by using derogative
terms and irony.]

[Athena in disguise reveals the name of the island;

Odysseus rejoices secretly in his heart but lies to the goddess
about his identity. Athena changes into a different
anthropomorphic appearance and reveals her true identity.]

317
 318

12) Il.3.383ff. (Aphrodite’s epiphany to Helen alone while in the company of many
other Trojan women):
383

385

[Aphrodite invites her to bed with Paris. Helen recognizes the goddess behind the
guise of her old maid. Still, she does not obey immediately, acting thus as a
theomachos; nevertheless, she does obey the goddess’ orders after having received
serious threats and having experienced deos.]

402

13) Eur. Hipp. (Artemis’ fragrant epiphany to Hippolytus):

318
 319

14) PV 115ff. (Prometheus senses the divine presence of the Oceanides from their
smell):

15) Thgn. El. 1, 5-10 (Apollo’s birth epiphany is accompanied by a divine fragrance):

16) Hymn. Hom. Merc. 227ff. (Divine fragrance is spread out of the cave where
Hermes was born):

17) Ar. Av. 1706ff. (Peisetairos’ epiphany as a new Zeus):

cf. Call. Hymn 5.137

light / radiance

beauty of Basileia

fragrance
beauty of P.

P. is saluted as a god.

18) Hymn. Hom. Cer. 90ff. (Demeter’s epiphany at Keleos’ oikos):

319
 320

Stage A

[The names of the girls follow.]

[The girls invite the disguised goddess to work as a nurse at their house
and ironically remark on her godlike ( ) appearance (159)]

Stage B

Stage C

19) Mosch. 2.77ff (Zeus’s bovine epiphany to Europa; C: in remotis; F: zoomorphic; F:

explanatory/authorisation; NB. Sex and metamorphosis as deception):

320
 321

(divine fragrance)

; ;

; ;

(polymorphism)

20) Hes. fr. 140 (Zeus’ epiphany to Europa accompanied by divine fragrance; F:
zoomorphic; C: in remotis; F: reaffirming the pre-existing power structures: E.
gets married to the king. His offsprings are half human- half-divine):

(fragrance)

(Fr. 10 Snell).

Paus. 1. 13.7-8 (Demeter in the likeness of a woman or a woman thought to be the

goddess kills Pyrrhos in 272 BC.):

321
 322

22) Hdt. 7.56 (Zeus in the likeness of Xerxes?)

23) Diod. Sic. 3.64.3-5 (Semele encounters Zeus in his true form and dies):

24) Apollod. Bibl. 3.30-31 (Aktaion sees Artemis bathing and gets transformed into a
deer):

25) Call. Hymn. 5.51ff. (Teiresias sees Athena bathing and looses his vision):

322
 323

“
;”

26) Paus. 9.34.2 (Ioadama encounters Athena in her temple in the middle of the night
and is turned into stone):

Il.1.197ff. (Athena’s epiphany to Achilles alone):

197

(heΝassumesΝthatΝAthenaΝhasΝcomeΝtoΝwitnessΝAg.’sΝhybris)Ν
;
;
……………………………………………….

(she states the purpose of her visitation (207)

and urges him to obey the will of the gods)
……………………………………………..
220

28) Call. Fr. 14a= Strabo 15.1.432 (Ammon’s priest plays god):

Paus. 9.10.4 (Apollo’s priest is assimilated to the god):

2
The text after H.L. Jones (Loeb ed.) who follows Meineke.

323
 324

30) Paus. 7.24.4 (Zeus’s priest’s assimilation to the god):

31) Paus. 9.22.1-2 (Hermes’ priest is assimilated to the god):

32) Polyaenus 8.59 (Athena’s priestess is assimilated to the goddess):

33) Paus. 7.18.11 (Artemis’ priestess is assilated to the goddess):

34) Hdt. 4.180 (Athena’s (?) priestess is assimilated to the goddess):

35) Eur. Or. 360-65 (Nereus’s prophet is a god himself):

324
 325

36) Plut. Dion. 56.5-6 (a man is assimilated to Demeter/ Kore):

37) Paus. 8.15.2-3 (the priest of Demeter Kidaria is assimilated to the goddess):

38) Xen. Eph. 1.2.2-7 (Anthia becomes the object of proskynesis as if she was
Artemis):

39) Xen. Eph. 1.12.1 (Anthia and Abrokomes as epidemia ton theon):

40) Charit. Chaer. et Callir. 1.1.16 (Callirhoe as the embodiment of Artemis):

41) Charit. Chaer. et Callir. 1.14.1-2 (Callirhoe’s epiphany = Aphrodite’s epiphany):

42) Charit. Chaer. et Callir. 2.2.6 (Callirhoe as Aphrodite’s duplicate):

: “
”.

43) Charit. Chaer. et Callir. 2.3.5-6 (encountering Callirhoe causes typical epiphanic
reactions):

:“ ”

Cf. 1.1.16; 2.3.9; 3.2.14; 3.9.5 and 3.6.3.

325
 326

44) Plut. Parall. Graec et Rom. 17 (Mor. 309.F- 310A) (Illos and the Palladion):

45) Paus. 7.19.6-9 (Eurypylos and the statue of Dionysus):

46) Suda s. v. :

47) Plat. Com. fr. 204 KA:

48) Phrynich. Com. fr. 61 KA = Plut. Alc. 20.7:

49) Diod. Sic. 17. 50. 6-7 (moving statue of Zeus-Ammon in procession):

50) Dion. Hall. 13.3.2 (young soldiers & talking statue of Hera Basileia):

326
 327

51) Plut. Cam. 6.1-6 (Camillus & Hera’s statue epiphany):

52) Plut. Coriol.37.3-38.1(the talking statue of Fortuna Mulieribus/Tyche

Gynaekeia):

“ ”

53) Dion. Hall. 8.56.1-4 (talking statue of Fortuna Mulieribus):

327
 328

54) Il. 6.297-311 (agalmatophany of Athena):

55) Ar. Pax 679-84 (statue of Peace averting his eyes):

; ;

56) Eur. IT 1157-67 (xoanon of Artemis at Tauris averting her eyes):

; 1160

; ;

;
;

57) Strabon 6.1.14 (Palladion averting its eyes):

328
 329

58) Daphnis and Chloe 2.23 (the Nymphs appear to Daphnis looking like their
statues):
[sic. He was complaining to the Nymphs who did not take a good
care of hid flock and his beloved-one]

Aristid. 4, 50-51 (talking statue of Asklepios):

60) Artemid. 2,35 (dreaming of the gods in flesh= dreaming of their statues):

[sic. Artemis]

61) Hdt. 8.64 (Aiakidae):

62) Hdt. 8.83 (Aiakidae):

63) Diod. Sic.8, fr. 32.1-2 (Tyndaridae):

3
Kramer’sΝ readingΝ insteadΝ ofΝ , seems to me preferable in view of the large number of parallels
where the statue is said to have appeared ( / ) doing something. Compare here, for instance,
Plut. Coriol.37.3-38.1.

329
 330

64) Herodian 8.3.8 (flying image of Apollo- Belen):

65) Call. Dieg. VII 32-VIII 20 (Hermes Perpheraios as a block of wood):

VII 32

VIII 1

(?)

[ ]
[ ] [ ]
[ ]

66) Schol. ad Ar. Ach. 243a (Dionysus is introduced as a phallos/ aition of

phallophoria):
( )

330
 331

67) Hdt. 3.10 (drizzling rain in Egypt = phasma):

68) Hdt. 7.37-38 (solar eclipse = phasma):

(he asks Xerxes to

release his eldest son from service because he knows that none of them will come
back alive).

69) Pl. Phdr. 250b-c (phasmata in mystic epiphanies):

70) Pl. Symp. 179d (the phasma of Orpheus’ wife):

71) Phot. Bibl. 186.133b= FGrHist. 26 F1, 18 (phasma of Ajax):

72) Plut. Them. 15.2 (phasmata of Aiakidae):

73) Hdt. 8.84 (phasma of a woman at the battle of Salamis):

331
 332

74) Plut. Thes. 35.8 (Theseus’ phasma in arms):

75) Hdt 6.117 (phasma blinds Epizelos and kills the man at his side):

76) Suda s.v. : (phasma makes Polyzelos blind at Marathon):

[ ]

77) Eur. Hel. 569-70 (a phasma sent by Hecate):

78) Harpocr. s.v. :

79) Suda, s.v. :

80) Hdt. 6.68ff. (Astrobacus&Demaratus’mother;F:phasma; C:sex;

F:authorisation):

332
 333

81) Paus. 6.11.2 (Heracles & Theagenes’ mother):

82) Plut. Arat. 32.1-3 (human fascimile = statue = phasma):

83) Plut. Eum.13. 4 (Alexander’ throne/ Alexander’s epiphany):

84) Hdt. 8.37 (pars pro toto/ sacred weaponry):

85) Hdt. 4.82 (feet- pars pro toto epiphany):

333
 334

86) [Aristotle] Mirab. Ausc. 97, 838 (feet- pars pro toto epiphany):

87) Luc. Ver. Hist. 1.7 (feet- pars pro toto epiphany):

88) Soph. Ant. 1136ff (feet- pars pro toto epiphany):

89) Ar. Thesm. 985ff (feet- pars pro toto epiphany):

90) Ar. Ran. (feet- pars pro toto epiphany):

91) Plut. Qu.Gr. 36 S 299 (Dionysus’ feet- pars pro toto epiphany):

334
 335

92) Diod. Sic. 4.24.1-3 (Heracles’ feet- pars pro toto epiphany):

The
narrative goes that Heracles, to reciprocate for the honours offered to him by the
people, created a lake and gave his name both to that lake and the footprints that his
cattle left on the rocky road:

93) Hdt. 2.91 (Perseus’ feet- pars pro toto epiphany):

94) Il. 13, 62ff (Poseidon’s feet-epiphany to two Aiantes):

ρ ―

95) Schol. Il. 13.71:

335
 336

96) Tryphon, Peri Tropon 195 (metonymy):

97) Schol. ad Od. 1.103 (metonymy):

98) Diod. Sic. 3,66,2 (wine as symbol of Dionysus’ presence):

99) Hdt. 2.142 (11.340 years since the last Egyptian god appeared in human form):

100) Il.7. 17-22 and 58-60 (Apollo and Athena seated on a branch looking like
vultures; Helenos, the seer, overhears the gods exchanging notes):

[Helenos suggests that Hector should challenge the best Achaean worrior to a duel,
which is exactly what he he has overheard Athena and Apollo talking about]

101) Il. 14.298-91 (Hypnos sits on a branch looking like a sea-hawk):

336
 337

102) Od. 1.319-24 (Athena leaves as a bird):

103) Od. 3.371-85 (Athena leaves as sea eagle):

104) Od. 5.333-38, 346, and 351-53 (Ino rises from the sea and dives back into it
in the likeness of a gull):

105) Od. 22.239-40 (Athena sits on a roof-beam as a swallow):

106) Hesych. s. v. (Athena as a gull)

107) Ar. Vesp. 1084-6 (Athena as an owl?):

337
 338

108) Ael. NA 11.17.1 (the snake-shaped god and the meddlesome priest):

109) Lucian Alex. 13-14 (Asclepius’ pseudo-epiphany in a reptilian form):

―
―Ν

―
―Ν

sic. the egg

110) Lucian Alex. 26-27 (Alexander’s pseudo-reptilian epiphany):

338
 339

111) Paus. 2.10.3 (Asclepius in the form of a snake):

112) Paus. 3.23.7-8 (F:reptilian epiphany; F: aition for colonization):

113) Paus. 4.14.7-8 (Sex & snake-shaped gods):

114) Arrian Anab. 3.3.2 (Alexander, Perseus, Heracles: products of Zeus’ sex
epiphanies):

115) Plut. Alex. 3.1-4 (Alexander is sired by Ammon’s zoomorphic

simulacrum):

(FGrH 241 Fr.28)

339
 340

116) Paus. 1.36.1 (the hero Kychreus as a snake in Salamis):

117) Paus. 6.20.1-5 (Sosipolis as snake in the battlefield):

―
―

118) Plut. De Is. et Os. 379D.5 (sacred birds):

(Fr. 968)

119) Justin. Epit. 24.8.4-7 (Apollo’s anthropomorphic epiphany at the Delphic

Soteria, 279BC):
4. Advenisse deum clamant [sc. the priestesses], eumque se vidisse desilientem in
templum per culminis aperta fastigia, 5. dum omnes opem dei suppliciter inplorant,
juvenem supra humanum modum insignis pulchritudinis; comitesque ei duas armatas
virgines ex propinquis duabus Dianae Minervaeque aedibus occurrisse; 6. nec oculis
tantum haec se perspexisse, audisse etiam stridorem arcus ac strepitum armorum. 7.
proinde ne cunctarentur, diis antesignanis, hostem caedere et victoriae deorum socios
se adjungere summis obsecrationibus monebant.

4
Note the instant metamorphosis emphasized by

340
 341

Paus. 10.23.1-9 (Apollo’s aniconic epiphany at Delphi agianst the Gauls in

279 BC):

121) Diod. Sic. 11.14.3-4 (Apollo’s aniconic epiphany during the Persian attack
against Delphi in 480BC):

122) Hdt. 8.36-37 (Apollo’s pars pro toto (to the Delphians) and aniconic (to
the Persians) epiphany):

341
 342

123) Eur. Bacch. 576ff (Dionysus’ aniconic epiphany in a mystic context):

< > earthquake

—

—
; < >

thunder

lightning

124) Clem. Rom. hom. 5.13 (ii. 184 Migne) (Zeus as a star fathers the
Dioskouroi):

125) Tzetz. in Lyk. Al. 88 (Zeus as a star fathers Dioskouroi):

< > ( codicum classis ii)

342
 343

126) Plut. Lys. 12.1 (Dioskouroi appear as shining stars on either side of
Lysander’ s ship at the battle at Aigospotami 405 BC):

127) Diod. Sic. 4.43.1-2 (F:Dioskouroi’s epiphany as stars; C: Crisis/ travelling

in the sea; F: explain why sailors pray to Kabeiroi):

128) Paus. 8.10.8-9 (Poseidon’ epiphany in the battle of Mantineia, mid. 3rd.
cent, BC):

Il.1.197ff. (Athena’s epiphany to Achilleus alone):

197

(heΝassumesΝthatΝAthenaΝhasΝcomeΝtoΝwitnessΝAg.’sΝhybris)Ν
;
;
……………………………………………….

(she states the purpose of her visitation (207) and urges him to obey the will of the gods)
……………………………………………..
220

130) Il.5.121ff. (Athena’s 1st epiphany to Diomedes; it comes in response to his

prayer):
“

343
 344

(A. encourages D. and reassures him that she has placed in his chest
the same kind of menos that his father had ( )

130

131) Il.17.323: (Apollo’ s epiphany to Aeneas in the likeness of the herald

Periphas in a moment of crisis for the Trojans):
ρ

ρΝ ρΝ

(Apollo reproaches the Trojans for not fighting courageously.

Aeneas recognizes the god.)

Aeneas then repeats what he heard from Apollo to Hector

emphasizing the fact that he heard all this from a god;
yet he does not specifically refer to Apollo:

132) Il.5.792ff. (Athena’s 2nd epiphany to wounded Diomedes):

critical moment

[Athena reproaches Diomedes for not fighting like his father.

She reminds Diomedes of the help and support she lend Tydeus
in times of need.]

344
 345

theophilia

133) Il. 16.786 (Apollo’s epiphany to Patroclus):

134) Hdt. 8. 109 (Persian wars and divine assistance on the battlefield):

345
 346

135) Xen. Cyr. 3,3,21f. (The same need for divine support in the battle is also
attributed to Persians):

136) Paus. 1.32.5 (The epiphany of the hero Echetlaios; aphanisis as

concomitant semeion of an epiphany):

137) Paus. 1.32.3-4 (The epiphany of those who died in Marathon; epiphanies
expected of those who have acquired cultic status):

138) Paus. 1.15.3 (The represenation of the Marathon battlefield epiphanies in

the Poikile Stoa) :

139) Paus. 8.27.13-14 (Boreas’ aniconic epiphany in Megalopolis):

140) Paus. 8. 36.6 (the cult of Boreas as in Megalopolis):

141) Ael. VH 12.61 (Boreas as in Thurioi):

346
 347

142) Hdt. 7.189 (Boreas’ epiphany in Artemision):

143) Plut. Them. 12.1 (an owl flying before the battle of Salamis):

144) Hdt. 8.65 (Iacchus’ epiphany (?) heard in Salamis):

145) Hdt. 8.122 (Aeginiteans’ aristeia and the Dioskouroi’s aniconic epiphany
(?)):

347
 348

146) Hdt. 5.75.2 (1 Spartan king + 1 Dioskouros):

147) Simonides’Ν Plataea elegy, fr.11,29-34. (West ed.) (The epiphany of

Dioskouroi):
] [ ] [
]
] [
] [ ]
] [ ] [ ] [
]

148) Hymn. Hom. Diosk. (Dioksouroi’s epiphanies and naval activity):

149) Ath. I. 37e (Dioskouroi as soteres epiphaneis.):

“

.”Ν

150) K. Garbrah ZPE 1986, Epiphany of the Dioskouroi during a sea battle in
Chios. In all probability, the Dioskouroi helped the Chians to drive away Philip V of
Macedon, when the latter attacked the island in 201 B.C.E. The first lines of the text
(K. Garbrah) run as follows:
]
1 [ ] [
2 [ (?) ]
3 [ ]
4 [ ]
5 [ ]
6 [ ]
7

348
 349

NB:ΝTheΝreferenceΝisΝtoΝanΝagonisticΝfestivalΝcalledΝ“Theophania”ΝattestedΝinΝ4Νinscriptions:Ν(a)ΝSyll. II³;
(b) L. Robert, Etudes épigraphiques et philologiques (1983) 126/7 n. 3; (c) L. Robert, Op. min. I 523 ;
(d) Habicht, VII. Bericht über die Ausgrabungen in Olympia (1961) 218-233; See also ZPE 65 (1986),
207-10. L. Robert suggested that the festival was held in honour of some epiphanic god (c). The text
quoted above as published by T.C. Sarikakis, Χδαεά Χρονδεά 7 (1975) 14-27, discussed by L. Robert
(Bull. Ep. 1980, 353) and L. Moretti, Riv.fil. 108, 1980, 33-54, and P. S. Derow and W.G. Forrest
(Annual of the Brit. School at Athens 77, 1982, 79-92) acc. to Garbrah supports this assumption.
Garbrah (1986, 208) maintains that a divine apparition was the aition forΝ holdingΝ thisΝ festival:Ν “itΝisΝ
clear that the Chian Theophaneia were celebrated to commemorate a victory granted by gods who
appearedΝduringΝtheΝbattleΝatΝtheΝrightΝmoment”.Ν

151) Thank-offering monument for the victory in Aigospotamoi (405 B.C.). On

the limestone base that according to Roux (Pouilloux and Roux, Énigmes à Delphi,
57) bore the statue of Polydeukes the following epigram commemorating the victory
of the Aigospotamoi was inscribed:

Front Row
(a) ]

(b) [ ] [ ] [ ] []
[ ρ ] [ ]
[ ] [ ] [ ]
[ ] [ ]

152) Cameron (1940, 97-130) (The hemitheos’ epiphany in the battle of

Koroneia):
h []

[ ] [ ] [ ] h
h [ – UU ]
[ca 10 ]
[ ca 8 h ]

153) Syll.³ 398, 1-39 Apollo’s epiphaneia in 279/8 BC:

│ │
│ │

│
│ │
│ │
│ xxxx │
│ │
│ │
│ xxx │

5
l.4: the letters [ ] inserted by later hand. Peek (Ath. Mitt. 57 (1932) conjectures [ ] ; Bowra (C.Q.
32 1938) reads (heΝthinksΝthisΝisΝtheΝheroΝOrion’sΝepiphanyΝnearΝtheΝsacredΝwayΝtoΝtheΝtempleΝofΝAthenaΝ
Itonia); for as a sort of equivalent to see Acts 13,24. For as a terminus technicus for
an epiphany see e.g. Il. 10.551

349
 350

│ │
│ │
│ │
│ │
│ │
│ │
│ │
│ │
│

154) Diod. Sic. 32.9.5 (The people of Delphi were advised not to take any
special measures to defend the god’s temple from the imminent Gallic attack;
the god and the white maidens will do the job for them):

155) Plut. Luc. 10.1-4 (Epiphany of Athean of Ilion during the siege of
Cyzicus):

156) Il.18.509-19 (Athena leading on the side of the besieged in Iliad):

510

350
 351

515

157) Paus. 8.47.5 (Athena as Polias, i.e. the Keeper of the city):

(Defence)

158) Syll.II³725 (Lindiorum de donariis et epiphaniis Minervae perscribendis

decretum):
[ ] [ ]
[ | ] [ ]
[ ]| [
] |
[ ]
| [ ] [
] |
[ ] [ ]
| [ ] [
] |
[ ] [ ]
| [
]
| [ ]
|
[ ]
|
[ ]

The text of the D column, where the three epiphanies are inscribed follows as edited
by Blinkenberg (1912, 338-343).

5 < >

351
 352

15

[ ] -
20 [ ]

25 vac.

< >

30 [ ]
[ ] < >

[ ]
[ ]
35 [ ]
[ ] [ ]
[ ]

40

[ ]
[ ]
45 [ ]
[ ] ,

50 vac.

< >
55

[]
[ ] [ ]

60

65

[ ]

70

[]

352
 353

[. ΟΤ΢ΣΟΙ΢],
75

[ ]-
(the text that follows is uncertain)
In l. 85 in his second edition of the Lindos chronicle Blinkenberg reads: . In his first edition
he says that he cannot read the inscription at this point. A list with all the authors that included this
particular epiphany into their work follows.

95
[ ]

[ ]

100
[]
() [ ] -

105

[ ]
[ ] [ ] [ ] ,
110 [ ] [ ]
[ ] [ ]
[]
[ ]

159) Thuc. 4.116.2 (Athena’s epiphany during the siege of Lekythos):

160) IOSPEux.I², 352, 23-26 = Ditt.Syll.³, 709 (Parthenos’ epiphany during the
siege of Chersonesos):
|[ ] [ ]
| [ ]
[ ]
[ ]
[ ] |[

161) Clem. Alex. Strom. 1.24.(163.1 – 4) (The epiphany of Artemis Phosphoros

in Mounychia):

353
 354

162) Hesych. of Miletus, FHG 390 F1,26 (The epiphany of Hekate at

Byzantion):

163) Paus. 3. 18.3 (Ammon Zeus’ epiphany during the siege Aphytis):

164) Inschr. v. Strat. 10 (The epiphany of Zeus Panamaros).

[ ]
[ ] [ ]
2 [ ]
[ ] [ ]
[ ]
[ ] ]
[ ]
[ ]
[ ]
[ ] ]
6 [ ]
[ ]
[ ]
[ ] [ ]
8 [ ]
[ ]
[ ]
[ ]
10 [ ]
[ ]
[ ]
[ ] [ ]
[ ]
ΐ [ ] [
[ (?) ] [ ]
[ ]

6
Merkelbach, Z.P.E. 2 (1968), 39 ff.:

13 [ ] [ ]
[ ]
14 [ ]

354
 355

14 [ ]

[ ]

16 [ ]
[ ]
[ ]
[ ]
18 [ ]
[ ]
[ ] [ ]
<>
20 [ ]
[ ]
[ ]
[ ]
22 [ ]

[ ]

24 [ ]

[ ]
[ ]
]

[ ]

28 [ ]
[ ]

165) Polyaenus 2.31.4: (Aristomenes’ staging of an enacted Dioskouroi

epiphany):

[ ] [ ] ρ

166) Paus. 4.27.1-3 (Aristomenes’ staging of an enacted Dioskouroi epiphany):

The text in editio pninceps runs as follows: ]ΟΤΝΣΩΝΣΩΝΜΕΝΙΧΩΡΗΝΦΟΜΟΤΝΣΩΝ[. Roussel’Ν sΝ

emendationΝisΝlessΝradicalΝthanΝMerkelbach’Νs,ΝbutΝdoesΝnotΝprovideΝaΝsatisfactoryΝsolutionΝinΝtermsΝofΝmeaning:Ν

12 --- [ ]
13 [ ] [ ]
[ ]
14 [ ]
The text is uncertain at this point. For our purposes, it would be of a greater importance if this were the case, (I
amΝ followingΝ Merkelbach’Ν sΝ readingΝ here)Ν thatΝ isΝ ifΝ theΝ recognitionΝ andΝ theΝ acknowledgementΝ ofΝ theΝ divineΝ
agency behind the severe scourge came from the mouths of the attackers and not form those attacked, it would
mean that this is not a simple case of a divine intervention; it seems as if both of these peoples were
experiencing a collective epiphany: they all perceived the calamity as an act of the god.

355
 356

167) Polyaenus 1.41.1 (Archidamos’ staging of a pars pro toto Dioskouroi

epiphany):

168) Paus. 4.32.4-6 (Aristomenes’ pars pro toto epiphany):

. . . .

169) Diod. Sic. 15.53.2-4 (The aphanisis of Heracles’ sacred weapons):

356
 357

170) Polyaenus 2.3.8 (Heracles’ presence is infered from the appearance of the
sacred weapons):

171) Xen. Hell.6.4.7 (Heracles’ epiphany is inferrered from the aphanisis of the
sacred weapons):

172) Plut. Them., 10.1-2 (the aphanisis of the sacred snake of the acropolis):

173) Hdt. 8.41 (the aphanisis of the sacred snake of the acropolis):

174) Hdt. 1.60.2-5 (Peisistratus’ katagoge):

357
 358

175) Kleidemos FGrH 323 F15 = Ath. 16. 609 c-d (Peisistratus’ katagoge):

Arist. Ath. Pol. 14.4 (Peisistratus’ katagoge):

177) Polyaenus 1.21.1 (Peisistratus’ katagoge):

178) Aech. Sept. 631ff. (Dike katagei Polyneikes):

358
 359

179) Paus. 2.32.6 (the epiphany of Pan Lyterios in Troizen):

180) Paus. 9.22.1-2 (the epiphany of Hermes Kriophoros in Tanagra):

181) Paus. 8.41.8-9 (Apollo Epikourios as healing deity at Bassae):

182) Paus. 2.7.7-8 (the epiphany of Apollo and Artemis in Aigialeia):

183) Il.1.44ff (Apollo’s aniconic/ anthropomorphic epiphany spreads the

plague in the Achaean camp)

*
: Zenodotus.

359
 360

184) Plut. Per. 13,12-13 (the epiphany of Athena Hygeia to Pericles ; F : aition
for the bronzen statue of the goddess/ autorisation for Pericles):

185) Aristid. Or. XLVIII 41-42 (the epiphany of Athena to Aelius Aristeides):

IG IV2, 1, B25 (Sostrata encounters Asklepios in an anthropomorphic

likeness):
[ ]-
[ ] [ ]-
[ ] [ ]-
[ ]-
[ ]- 30
[ ]-
[ ς ]-
[ ] [ ] [ ]
[ ]
[ ] [ ] [ ] 35

187) IG IV2, 1, B33 (Asklepios’ sacred snake at Halieis)

[ ] [ ]
[ ] [ ] 70
[ ] [ ]
[ ] [ ]
[ ] [ ] [ ] -
[ ] [ ] [ ]
[ ] [ ] [ ] 75
[ ] [ ]
[ [ ]
[ ] [ ] [
] [ ] [ ]

360
 361

[ ] 80
[ ] [ ]-

IG IV2, 1, B21 (The epiphany of Asklepios in the dreams of both Arata

and her mother):
[ ] [ ]
[] [ ]
[ ]
[ ]
[ ]
[ ]

189) Strabon 8.6.15 (Epidaurus famous for the Asklepeian epiphanies):

190) Sozomen. Hist. Eccles. II.5 (Asklepios’ epiphanies take place in the
patients’ dreams at his temple in Aegae):

191) Themist. Or. XXVII (Complaints about the ‘region-specific’ quality of

Asklepios’ healing):

192) Aristid. Or. XLVIII, 31-33 (Asklepios’ epiphany takes place halfway
between sleep and waking):

193) Paus. 10. 38.13 (The epiphany of the Asklepios to the poetess Anyte; F:
aition for the introduction of Asklepios to the city of Naupaktos):

361
 362

194) Marinus, Vita Procli, 30 (Asklepios’ epiphaneia):

195) Hippoc. Ep. 15, 9 (Asklepios’ frightening manifestation):

196) Diod. Sic. 1.25.2-5: (Isis and healing epiphanies):

197) Hymn of Issylus (IG, IV2, 1, 128, 57-797):

[]

‘
’
‘ ― ―

7
Edelstein (19982, 143-45).

362
 363

ρ ’
[ ]

198) Schol. ad Aeschin. 1.97.3 (eschatiae/ in remotis):

199) Eus. PE 5.5-6 (Pan’s epiphany to the 9 woodcutters):

200) Il. 2, 594ff. (The Muses’ epiphany to Thamyris in a journey context)

201) Pindar, P. 8,56-60 (Alcmaeon’s epiphany to Pindar in a journey context):

202) Hes. Gr. Eoiae fr.16= Ant. Lib. Met. 23 (Hermes’ epiphany to Battus):

363
 364

203) Kaibel Epigr. Gr. 802 (Pan’s healing epiphany to Hygeinos):

204) Theoc. Id. I.15-18 (Pan in noontime):

205) Anth. Pal. IX 64 (Muses’ epiphany to Hesiod at midday):

206) Hes.Th.22-34 (Hesiod & Muses who know the aletheia):

25

30

207) Simonides’ΝPlataea Elegy 1-4 (Homer recieved aletheia from the Muses):
] [ ]
] [
] [ ]
] [

208) Dio Chrysost. Or.36,10-11 (Homer and Hesiod had a Muses- audition and
received aletheia):

364
 365

209) Callim. Aet. fr. 2 (somnium):

] [
] [

210) I. Tzetzes in his Vita takes the whole epiphanic narrative to have taken place in
a dream and interprets its content as an allegory for the gifts of poetry that can only
be painstakingly acquired:

211) Fronto, ad Ceas. 1.4.6 (Ennius & Homer’s epiphany in a dream):

Transeo nunc ad Q. Ennium nostrum, quem tu ais ex somno et somnio initium sibi
<scribendi> fecisse. The reference to Ennius [Homer appeared in his dreams. Cf.
Enn. Ann. 6 V.²: visus Homerus adesse poeta], who drew his inspiration for the first
timeΝfromΝhisΝdreams.ΝNoteΝtheΝensuingΝironicΝremark:Ν“butΝheΝhadΝtoΝwakeΝupΝtoΝtellΝ
us all about it. By association they start talking about Hesiod, who become a poet in
hisΝsleep”,Ν(HincΝadΝHesiodum pastorem, quem dormientem poetam ais factum.

365
 366

212) Theoc. Id.7.91-3 (Theocritus & Nymphs):

213) Quint. Smyrn.12.306-10 (Quintus & Muses):

214) Vita Pind. Ambros. Scholia ad Ol. ed. Drachmann = Chamaeleon fr. 32 Wehrli
(Pindar & bees/Muses):

215) Paus. 9.23.2 (Pindar & bees/Muses):

[ ]

216) Ael. VH 45 (Pindar & bees/Muses):

217) Ael. VH X.21 (Plato & bees/Muses):

21κ)ΝΝΝΝMnesiepes’ΝInscriptionΝ(ed.Tarditi)Ν(Archilochos & Muses):

]
]
] ΐ
]
]
]

]
]

366
 367

]
]

]
]
]
]

]
]
]

]
]
]
]

]
]
]

]
]
]
]

219) Callim. Aet. fr. 1 (Callimachus & Apollo Lykios).

]
]
]

]
]

220) Oppian Cyn. 1.16-23, 41-42 (Oppian & Artemis):

ρ
……………………………………………………
Artemis converses with Op. and gives him instructions in regards to his subject matter.
……………………………………………………

367
 368

221) Plut. Non posse 22, 1103 A (Pindar & Pan):

;
;

222) Plut. Num. 4.6 (Pindar, Archilochus, Hesiod, Sophocles, epiphanies and
cultic status):

223) Scholia ad Pind. Pyth. 3. 137b, p. 80.16 Drachmann (Mother of the Gods &
Pindar):

224) Vita Ambros. Pind. 4-10 (Pindar & Pan; Pindar & Demeter):

fr. 37

225) Vita Thom. 4-11 (Pindar & Pan):

226) Paus. 9.23.3 (Persephone & Pindar):

368
 369

227) Him. Or. 66.45 (Kithaeron & Helikon: two loci mirabiles):
―
―

228) Paus. 1.21.2 (Aechylus & Dionysus):

―
―

229) Et. Gen.AB ~ Et.Sym.V ~ Et.M.256, 6 (Sophocles and Asclepius):

230) Isocr. Hel. 59 (Zeus & Alcmene & Leda & Nemesis):

231) Schol. ad Il. 12, 292 (Zeus & Europa):

Cf. Hes. fr. 141 M.-W.,Ν whereΝ ϋuropaΝ isΝ describedΝ asΝ subduedΝ byΝ theΝ Zeus’Ν wilesΝ (
).Ν InΝ ϊiodorus’Ν accountΝ ofΝ theΝ mythΝ (ϊiod.Ν Sic.Ν 4.60.2-3) Asterion, being childless himself,
adoptsΝZeus’Νsons.

232) Hes. Scut. 26-49 (Zeus & Alcmene):

369
 370

233) Diod. Sic. 4.9.2 (Zeus & Alcmene):

234) Apollod. Bibl. 2.1.3.1 (Zeus & Io):

235) Eur. Hel. 18-21 (Zeus & Leda):

236) Eur. Bacch. 26-31 (Zeus & Semele):

237) PV 640-57 (Zeus & Io):

238) Diod. Sic. 1.23.4-5 (Zeus & Semele):

370
 371

239) Hymn. Hom. Ven., 202-19 (Zeus & Ganymedes; Eos and Tithonos).

240) Od.11, 235-52 (Poseidon & Tyro):

240

245

250

241) Pind. Ol. 1.40ff. (Poseidon & Pelops):

371
 372

242) Eur. Ion 887-901 (Apollo & Kreousa),ΝKreousa’sΝfirstΝhandΝtestimonyΝofΝherΝ

reluctant sexual union with Apollo. Their illegitimate offspring is exposed in the
same cave where he was conceived:

243) Il.16.175-86 (Spercheios & Polydora; Hermes & Polymele):

Polymele’sΝhusband adopted her son and raised him as his own.

372
 373

244) Pl. Phd. 229.b-229.c (Boreas & Oreithyia)

245) Apollod. Bibl. 1.27.2 (Eos & Orion):

246) Ap. Rhod. Argon. 1.1228-39 (Hylas & Nymph):

247) Theoc. Id. 13.43-50 (Hylas & 3 Nymphs):

248) Philostr. Her.729-30 (The phasma of Thetis & Peleus):

“ ” “ ”

249) Schol. ad Apoll. Rhod. 4.57-8 (Wendel ed.) Endymion & Selene:

373
 374

250) Apollod. Bibl. 1.21.1 (Zeus & Asteria):

251) Diod. Sic. 6.5.1-6. (Pikos a.k.a Zeus and many women):

252) Joseph. Jew. Ant. XVIII, 73-77 (pseudo-Anubis & Paulina):

253) Od. 5.118-28 (Eos & Orion; Demeter & Iasion):

254) Eur. Bacch. 485-7 (nocturnal rites & sex):

;

255) Eur. Ion, 550-55 (illigitimate offsprings and secret rites):

374
 375

256) Artemid. 1.80, p.76 (dreaming of having sex with the gods):

257) Schol. ad Od. 11.322 (Dionysus & Ariadne)

ρ

258) Diod. Sic. 4.16.5 (Dionysus & Ariadne):

259) Plut. Thes. 20.1 (Dionysus & Ariadne):

260) Paus. 1.20.3 (Dionysus & Ariadne):

261) Paus. 10.29.4 (Dionysus & Ariadne):

262) Il. 24.343-4 (Hermes and Sleep):

263) Dio Chrysost. Or. 12.33 (sacred views and sacred sounds):

375
 376

264) Plut. Fr. 178= Stobaeus, iv. 52.49 (Mystic landscapes= epiphanic
landscapes):

265) Dio Chrysost. Or.4.90 (mystic phasmata):

266) Pl. Phdr. 250 (mystic phasmata):

267) [Demetrius] On the style 101 (epiphanic concomitant semeia):

268) Procl. In Remp. 2. 108, 17-30 (epiphanic concomitant semeia/ post-mortem

encounter with the gods):

NB: For meaningΝ“toΝbeΝplaced”,Ν“toΝsettleΝinΝaΝplace”Νc.Νdat.Νloci,Ν“toΝfrequent”ΝseeΝTheocr.

17.102; Epigr. Gr. 17.5; AP 10.9, and Alciphro 1. 33; for meaningΝ “toΝ beΝ inspired”Ν (likeΝ
enthousiazein) see Hdt. 1.63 and Luc. Alex. 13.

269) Anth. Pal. 9.298 (initiation and vision):

376
 377

270) The Pelinna Leaves (Post-mortem encounter with Persephone):

(P¹1 = P²1)
(P¹2 = P²2) B < >
(P¹3 = P²3)
(P¹4)
(P¹5 = P²4) <>
(P¹6 = P²5)
(P¹7) < >

271) A1 Zuntz (Post-mortem encounter with Persephone):

1 < > < >
2 < >
3
4 < > <> < > { }
< >
5 < >
6 < > < >
7 < >
{ < > < > }
8 “ ”
9

272) A 2-3 Zuntz (Post-mortem encounter with Persephone):

1 < > < > < >
2
3 < >
4 <>
5
6 < > < > < > < > <>
7 < > < >

273) Pl. Phd. 69c (Post-mortem encounter with the gods):

274) Plut. Them. 15, 1 (the epiphany of mystic Iacchos at Eleusis/ phasmata of
Aeakidae):

377
 378

275) Him. Or. 48. 10-11 (Apollo’s annual epiphany at the Delia festival):

276) Diod. Sic. 4, 3, 3 (Dionysus’ parousia):

277) Lucian, Conv. 7 (Ion’s epidemia):

278) Hdt. 3.27.3ff. (the birth-epiphany of Apis the calf-god):

279) Page PMG 929, (b) (Dionysus’ seasonal epiphany):

[]
[]

280) Diod. Sic. 5.4.6-7 (Kore’s Katagoge):

378
 379

281) Ael. NA 4,2 (Aphrodite’s Anagogia and Katagogia):

282) Ael.VH 1,15 (Aphrodite’s Anagogia):

283) Ath. 394f-395a (Aphrodite’s Anagogia):

284) Diod. Sic. 4, 3, 1-2 (Dionysus’ triumphus):

285) Od. 1.21-6 (feasting with the gods):

[sic. Poseidon]

286) Ιl. 1.423-27 (feasting with the gods):

379
 380

287) Il. 23.205-7 (feasting with the gods):

288) Od. 6.203-5 (feasting with the gods):

[sic. the Phaeacians]

289) Od. 7.199-206 (feasting with the gods):

290) Hes. fr. 1 (M-W) = P. Oxy. 2354, ed. Lobel (feasting with the gods):
[
[
[
[
[
[
[

291) Paus. 8.2.4-5 (feasting and sleeping with the gods):

292) Pind. Pyth. 10. 42-58 (feasting with the gods):

380
 381

293) I. Stratonikeia, n. 266, 15-22 (epiphany in the course of a sacrifice):

[ ] [ ]

294) Act. 14.11-13 (sacrifice after an epiphany):

295) Schol. ad Pind. Ol. 3.24 (Theoxenia):

Athen. Deipn. 9.13.27 (Apollo-xenia):

296) Paus. 7.27.4 (Theoxenia in honour of Apollo in Pellene):

297) Ath. 4.14.15/ 4.137c (Dioskouroi-xenia):

298) Hdt. 6.127 (Dioskouroi-xenia):

299) Paus. 3.16.2-3 (Dioskouroi-xenia):

381
 382

300) Theopompus of Chios FHG 115 2b. fr. 292 (miraculous healing and
theoxenia):

301) Pind. Nem. 10.49ff. (Dioskouroi-xenia):

302) Schol. ad Ar. Lys. 928.1 (Herakles’ xenismoi):

303) Suda s.v.

304) Eur. Alc. 838-60 (Heracles entertained by Admetus):

840

845

850

382
 383

855

;
. 860

305) Liban. Prog. 2.15.1 (Heracles entertained by Admetus):

306) Dio Or. 33.47 (xenia offered to the mythic oikistai):

;
; ;
;

307) Apollod. 2.116-117 (Heracles entertained by Bousiris):

308) Apollod. Bibl. 2.132 (Heracles entertained by Syleas):

309) Ath. 6.239b-d (Zeus Philios, the tutelary god of the parasitoi):

383
 384

310) IG II/III, 676, 10ff. (xenia ritual):

[ ] [ ] [ ]
[ | ] [ ] [ | ] [
] |[ ] [ ]
|[ ] [ ]

311) Nic. Damasc. FHG F. 43 Müller (Zeus entertained by Lykaon):

312) Hyg. Fab. 129 (Dionysus entertained by Oeneus):

Liber cum ad Oeneum Parthaonis filium in hospitium venisset, Althaeam Thestii
filiam uxorem Oenei adamavit, quod Oeneus ut sensit, voluntate sua ex urbe excessit
simulatque se sacra facere. At Liber cum Althaea concubuit, ex qua nata est Deianira,
Oeneo autem ob hospitium liberale muneri vitem dedit monstravitque quomode
sereret, fructumque eius ex nomine hospitis ut vocaretur instituit.

313) Paus. 1.2.5 (Dionysus entertained by Amphictyon):

314) Apollod. Bibl. 3.14.7 (Dionusus entertained by Ikarios + Demeter by

Keleos):

315) Schol. ad Lucian 79, 22,2 (Dionusus entertained by Ikarios):

316) Apollod. Bibl. 3.5.1 (Dionysus entertained by Lykourgos):

384
 385

317) Nonnus Dionys. 20.149-153 (Dionysus entertained by Lykourgos):

318) Hyg. Fab. 132 (Dionysus entertained by Lykourgos):

Lycurgus Dryantis filius Liberum de regno fugavit; quem cum negaret deum esse
vinumque bibisset et ebrius matrem suam violare voluisset, tunc vites excidere est
conatus, quod diceret illud malum medicamentum esse quod mentes immutaret. 2 qui
insania ab Libero objecta uxorem suam et filium interfecit, ipsumque Lycurgum Liber
pantheris objecit in Rhodope, qui mons est Thraciae, cuius imperium habuit. Hic
traditur unum pedem sibi pro vitibus excidisse.

319) Paus. 2.35.4 (Demeter not entertained by Kolontas in Hernione (Corinth)-

Festival with procession and sacrifice in a most peculiar way: the animals are slain
within the temple with a sickle by four old women):

320) Paus. 7.27.9 (Demeter entertained by Mysios in Pellene (Achaia)-

Mysteries/ Festival):

321) Clem. Protr. 2.20.2 (Demeter entertained by Baubo and Dysaules in

Eleusis- Mysteries):

385
 386

322) Diod. Sic. 1.29.2-4 (quoting Hekataeos of Miletus) Demeter’s parousia in

Attica at a critical moment (famine):

323) Paus. 1.37.2 (Demeter entertained by Phytalus in Athens- the episode was
re-enacted as part of the public segment of the Mysteries of Eleusis):

324) Paus. 1.39.1 (Demeter’s disguise in Pamphos’ version):

325) Isocr. Paneg. 28.4 (Demeter in Athens; the kingly families are glossed over
byΝtheΝphraseΝ‘ancestors’):

326) Diod. 5.4.3 (Demeter in Sicily; xenismos by the whole city):

386
 387

327) Paus. 1.14.2 (Demeter entertained by Pelasgos at Argos- Mysteries- rivalry

with Athens: Who entertained the goddess first?):

328) Paus. 8.15.1-4 (Demeter receives hospitality in Pheneos):

329) Ath. 4.16.11 (momentary equality between citizens and foreigners, citizens
and slaves cf. Hyakinthia festival):

cf. also Athen. 4.17.5 with Bruit (1989, 21)

330) Plat. Leg. 10.909E-910A (epiphanies as aitia):

331) Plat. Leg. 5. 7.38 (aitiological function of epiphanies):

387
 388

332) Hdt.6.105-6 (aition for establishing a new shrine, sacrifices, festival, and
annual torch-race):

333) Paus. 1.28.4 (aition for establishing Pan’s cult in Athens):

334) Paus. 8.54.6 (aition for establishing Pan’s cult in Athens):

< >

335) Paus. 1.36.2 (Pan in Psytalleia):

336) Aesch. Pers. 447ff. (Pan in Psytalleia):

337) Paus. 9.27.6 (aition for the establishment of Hercules’ cult/ his virgin
priestess):

388
 389

338) Plut. Them. 30.1-6 (aition for the establishment of the temple of the Mother
of the gods/ Cybele Dindymene in Magnesia):

339) Plut. Them. 22.1-3 (aition for the establishment of the temple of Artemis
Aristoboule):

“ ” “
;”

340) Plut. Malign. Hdt. 37=Mor. 869C-D (aition for the establishment of the cult
of Artemis Aristoboule):

341) Pind. P.4 19-37 (aition for colonization):

389
 390

342) Paus. 3.22.12-13 (Artemis’ metonymy epiphany as aition for colonization).

343) Paus. 3.23.7-8 (aition for colonization):

344) Paus. 7,5,1-3 (aition for establishing a new city - authorisation):

345) Paus. 4.16.4-6 (Theoclos the seer perceives the Dioskouroi):

390
 391

346) Heracl. Pont. fr. 93, in Wehrli, F. (1953) Die Schule des Aristoteles, Basil =
Proclus, Platonis rem publicam comment II p. 119, 18 Kroll (Pluto’s and
Persephones’ epiphany to Empedotimus in remotis/while hunting):
< >

347) Diod. Sic. 1.94.1-2 (legislators in the company of the gods: a clever device
to claim divine authorisation and secure the their fellow humans’ compliance
with the laws they introduced):

348) Schol. Eur. Hipp. 98 (Lycourgos received legislation from Apollo and
Minos from Zeus; audition is implied):

349) Od. 19. 177-8 (Minos holds converse with Zeus):

350) Schol. ad Od. 19.179 (Minos in the company of Zeus on mount. Ida):

391
 392

351) Plat. Leg. 1.624A-B (divine origins of legislation for Crete and Sparta;
Minos as king- legislator-son of Zeus; periodic re-affirmation of the efficacy of
the laws via a periodic encounter with the god (every 9 years)):

352) Plut. Num. 4.6-8 (poets and legislators in the company of gods):

353) Dion. Hal. 2.60.4-61.3 (legislators (Numa, Lycurgos, Minos) in the

company of gods):

392
 393

LXI

354) Hdt. 4.13-14 (Aristeas is credited with both epiphanies and aphaniseis;
Aristeas in the company of Apollo; Aristeas’ phasma and his zoomorphic
epiphany):

355) Aelian VH 26=Arist. Fr.5.30.191 (Pythagoras is identified with

Hyperboreian Apollo)

356) Porph. Vit. Pyth. 17 (Pythagoras perceives Zeus’ throne/ Zeus’ epiphany;
FORM: pars pro toto; FUNCTION: authoritative):

393
 394

357) Max. Tyr. 10.1 ff. (Gods’ and Goddess’ epiphanies to Epimenides (and
Maximus’ allegorical and heavily rationalistic interpretation):
#

358) Diog. Laert. I 115 (Epimenides had an audition while he was building a
sanctuary to the Nymphs):
sc.

§ 114

359) Emped. fr. 146 = Clement Strom. IV, 150, 1 (prophets, poets, healers
regarded as gods by hosting communities):

† †

360) Emped. fr 147 DK= Clement Strom. V, 122,3 (Empedocles as a god):

361) Parmen. fr. 1 DK= Sextus adv. math. vii, 3, lines 22-32 (the poet’s dexiosis
by the goddess):

#
DK:   . For epiphanies in midday see Midday: the hour of
danger, the hour of epiphany sub-section in Dei in Remotis section.

394
 395

362) Inschr. v. Didyma 496; the text from Fonterose (1988, 196) (epiphanies
perceived by a priestess):

[ ]
――
[ ] ――
—— ——

363) Syll. II ³ 557 (the epiphanies of Artemis Leucophryene and her brother to
the priestess Aristo):
|[
| ] [ ] [
| ] [
| [ ] [
[ | ]
[ ]| ] [ ] [
]| [ ] [ | ]
[ ] [ | ]
[ ] |
[ ] [ ]|
[

364) Plut. Arist. 11.3-8 (military leader perceives Zeus Soter in his dreams)

“
”

395
 396

365) Diog. Laert. I. 116f (Heracles appeared in Pherekydes’ dream and bade
him to give certain lines of guidance to the kings of Sparta; the same night he
manifested his godhead to the kings themselves and ordered them to listen to
Pherekydes; FUNCTION: authoritative & crisis management tool):

[FGrH 115 F 71]

366) Paus. 2, 26,5 (The epiphany of baby Asklepios/ Light/ aposkopein gesture):

367) Orphic Hymni 67.5-9:

Apppendix 2: The cult of the Muses as attested by literary, epigraphic, and

archaeological data.

This section aims at establishing even further that the Muses were indeed
worshipped in the valley of Helikon and that the idea that they could have been
wandering on the slopes of the mountain distributing the gift of poetry to unsuspected
shepherdsΝ orΝ hunters,Ν orΝ travellersΝ isΝ certainlyΝ notΝ Hesiod’Ν sΝ ownΝ invention.Ν WestΝ
(1966, 174-75) suggests that there must have been rival cults of the Muses on the
mountains Kithaeron and Helikon. Their mother Mnemosyne was a cultic figure on
Kithaeron,8 Lebadeia,9 and Thespiae.10 The cult of the Muses themselves is attested in
8
Schol. ad Th. 54; Schol. ad Eur. Phoen. 801.
9
Paus. 9.39.13.
10
BCH 50 (1926); BCH 46 (1922), 217-18; IG 7.1782; SEG 13.347. The site was initially excavated by
Stamatakis (Praktika, 1882), who uncovered the altar of the Muses and indicated the location of the ancient

396
 397

Chaeroneia, on the mountains Helikon (Thespiae) and Leibethreion11 and in Tanagra.

In all probability, the cult of the Muses in Tanagra12 was strongly associated with the
ritual search for Dionysos in the local Agrionia, where the women conducted a ritual
search for the god and then quit their quest by saying that the god had left and was
hiding away with the Muses.13 “TheΝritualΝpursuitΝmay have occurred in the hills, as at
the Theban Agrionia, for example. If the sanctuary of the Muses was in these hills, it
isΝ easyΝ toΝ seeΝ howΝ itΝ couldΝ haveΝ beenΝ broughtΝ intoΝ theΝ rite”.14 Statues of the
Leibethrians Muses were also on mount Leibetheion. 15 This would have been in
accordance to the epidemic/apodemic nature of the Muses as described in Pindar and
Diodorus.16 The latter informs us that the Muses follow ( ) Dionysus in
his annual apodemia.
According to Pausanias, the Thespians held on Helikon annual sacrifices, athletic
contests, and a festival, the Museia ( ), in honour of the Helikoniades or
Helikonides Muses.17 The oikistai of Askra, the giants Otos and Ephialtes, are said to
be the first to sacrifice to the Mouses and name Helikon a mountain sacred to these
deitiesΝ―aΝtraditionΝthatΝattests,Νperhaps,ΝforΝtheΝantiquityΝofΝtheΝcult.ΝPausaniasΝagainΝ
describes the grove ( ) of the Muses, where he saw the statues of
the Muses created by three famous artists, as well as statues of famous musicians and
poets such as Thamyris (portrayed as blind and holding a broken lyre in his hand),
Arion, and Orpheus. Among the rest of the ex-voto offerings that Pausanias saw on
Helikon, he singles out the tripods, of which the oldest was supposed to be the one
Hesiod was awarded for his victory in Chalkis (for his victory in the funeral games in
honour of Amphidamas). Many victorious contestants in the Mouseia seemed to have
followed his example.
Modern excavations of the site revealed a large number of inscriptions related to
the official cult of the Muses and its administrative organization. 18 The sanctuary of
the Muses (which is variously called Mouseion, alsos, temenos, hieron by the ancient
writes) is situated in the famous valley of the Muses, about 6 km from Thespiae and
about 2 km from the Hesiodic Askra (usually identified with the village Pyrgaki). The
survival architectural remains date from roughly speaking the 3 rd century BC, but
cultic activity, as we are informed by archaeological data, goes back to, at least, the
archaic era, late 8th century.ΝRoux’sΝviewΝ(namelyΝthatΝtheΝsanctuaryΝdidΝnotΝoriginallyΝ
consist of any building, and that the prolific building activity started only in early 4th
cent. and reached its climax in the third or second century) seems convincing given
the rural character of the cult. Note here that in the archaic era the hallmarks of a

theater. It was actually P. Jamot (French School at Athens), who did excavate the theater, uncovered the stoa
and explored further the altar; See his articles in BCH 15 (1891) and BCH 19 (1895). For a report of these and
other excavations on the site see de Ridder in BCH 46 (1922) and Roux in BCH 78 (1954).
11
Paus. 9.34.4; Servius ad Verg. Ecl. 7.21.
12
IDélos 2552.
13
Plut. Quest. Conv. 8 (716F-717A); Plut. Sulla 17, 463C.
14
Schlacter (1986, 146).
15
Schlacter ibid,146.
16
epidemic/ apodemic qualities: Pindar, Pyth. X, 37 ; Diod. IV, 4,3: they say that the
Muses follow Dionysus in his apodemia
. The lines from Soph. OT 1105-1109 ( /
/ / / ) may allude to the same idea or
they may simply be an allusion to the dramatic competitions that were part of the Museia. For the chariot (
) of the Muses, a par excellence mean of apodemia see Pyth. X, 65; II, 3; VII, 61-62.
17
Paus. 9.29-30.
18
Of which see note 3 and Sclachter ibid, 148-49.

397
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sacred place are more likely to be some statues or simply images of the god(s)
/xoana(?) than elaborate buildings and that, again according to Pausanias, some of the
statues of the Muses date back to late fifth or early fourth century BC.
There are a number of geographical, economical and primarily political reasons
that explain why the sanctuary of Thespiae (Mouseion) enjoyed such a popularity
from archaic up to the late Roman period/ early Byzantine period, 19 andΝ Hesiod’sΝ
popularity is certainly one of these. The question that naturally follows is whether the
cult of the Muses was partly due to the popularity of Hesiodic poetry, or resulted from
it. As Schachter rightly remarks, trinities of goddesses associated with fertility and
inspiration (both prophetic and artistic) were not unknown in Boiotia before Hesiod.
ButΝ itΝ wasΝ Hesiod’Ν sΝ nineΝ Muses,Ν number,Ν names,Ν attributesΝ andΝ all,Ν thatΝ becameΝ
canonical.20 Hesiod’Ν sΝ achievementΝ toΝ elevateΝ aΝ localΝ cultΝ toΝ aΝ PanhellenicΝ levelΝ byΝ
connecting the local Helikonean Muses with Panhellenic Olympos, continuously
supported by the Thespian magistrates, was taken one step further in the Hellenistic
period, where as expected the cult of the Helikonides Muses obtained Panhellenic
status and the Mouseia were elevated to elaborate penteteric agones.

Appendix 3: Asklepios and the Great Mysteries.

On his coming into Athens, Asklepios received the warm and friendly welcome
ofΝtheΝpriesthoodΝofΝϊemeterΝandΝKore,ΝtheΝ‘Saviours’ΝofΝolderΝtype,ΝasΝParkerΝcallsΝ
them. An official day was established to celebrateΝ theΝ god’sΝ arrival,Ν thatΝ coincidedΝ
with his initiation into the Eleusinian Mysteries,21 while the newcomer god found
temporary shelter in the Eleusinion.22 The god himself was a mystes according to
Pausanias.23 TheΝ veryΝ festivalΝ thatΝ commemoratedΝ theΝ god’s first arrival in the city
becameΝ partΝ ofΝ theΝ GreatΝ Mysteries.Ν Asklepios’Ν otherΝ festival,Ν theΝ AsklepieiaΝ
(celebrated in Elaphebolion) was part of another prestigious festival of old, that of the
Great Dionysia. Both festivals in honour of Asklepios are found to be part of the
poliadic aspect of old, reverent and popular mystery cults. Now we know that divine
manifestations were at the heart of these particular mystery cults.
Could this cautious arrangement of the festive calendar point to a closer relation
of the very essence of these cults and subsequently to the way that the divine
manifestations take place within their cultic context? No definite answer can be given
to this question, I suppose. There are, however, further structural parallels between
the cult of Asklepios and that of Demeter and Kore in Eleusis that may point to some
similarities on the level of content. Compare here that: a) that both cults include
mystic rites (teletai) that were confined to those initiated,24 b) a sacred portion called
kykeon is mentioned in connection to both cults, c) fasting from certain types of food

19
See Eusebius, Vita Constantini 3.54 and Zosimos, Historia Nova 5.24 for the removal of the statues of the
Muses in late 4th cent. AD. and the erection of a statue of Constantine himself.
20
Schachter (1986, 156). Ever since Helikon has been a land of artistic and prophetic inspiration. See for
instance Plut. Moralia 398C:
21
Arist. Ath. Pol. 56.4; Paus. 2.26.8. For a 2 nd century version of the same aitiological myth see Philostr. VA
4.1κ.ΝForΝtheΝsignificanceΝofΝtheΝadoptionΝofΝtheΝAsklepios’ΝcultΝbyΝtheΝϋleusinianΝone,ΝseeΝGarlandΝ(1λλ2,Ν124)Ν
and Parker (1996, 180) among others. A relief from the Athenian Asklepieion (IG II2 4359 = LIMC s.v.
Asklepios, 886, no. 313) shows the god in the company of the two goddesses approached by a number of
worshippers.
22
IG IV2, 4960a.
23
Paus. 2,26,8.
24
Paus. 2.26.8; AP 56.4.

398
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and sacrificing piglets are mention in connection to both cults, d) while both cults
included in their priestly personnel called hierophantes, dadouchos, mystagogos e)
both cults are concerned with the well being of their initiate, f) and finally night-
festivals ( ) were hold in both cultic contexts.25
Moreover there is a plethora of passages where practising incubation is combined
with explicit mystic imagery. I quote the two most conspicuous from Aelius
Aristides:

(a)Ν“andΝneitherΝbelongingΝtoΝaΝchorusΝnorΝsailingΝtogetherΝnorΝhavingΝtheΝsameΝteacherΝisΝasΝ
great a thing as the boon and profit of being a fellow pilgrim to the temple of
Asklepios and being initiated to the first of the holy rites by the fairest and most
perfect torchbearer and leader of the mysteries, to whom every rule of necessity
yields (
)”.26

(b)Ν Ν “itΝ [sc.Ν theΝ remedy]Ν wasΝ revealedΝ inΝ theΝ clearestΝ wayΝ possibleΝ ( ), just as
countless other things also made the presence of the god manifest (
). For I seemed almost to touch him and to perceive that he
himself was coming, and to be halfway between sleep and walking and want to get
the power of vision and to be anxious lest he depart beforehand, and to have turned
my ears to listen, sometimes as in a dream, sometimes as in a waking vision (
), and my hair was standing on end and tears of joy (
), and the weight of knowledge was no burden—what man
could even set these things into words? But if he is one of the initiates, then he knows
and understands ( )”. 27

Now, one may dustily dismiss these passages as pompous and extravagant
utterances of a megalomaniac, neurotic man of literary tastes; Asklepios though is
strongly connected with the goddesses of Eleusis in a plethora of ancient sources (of
diverseΝtemporalΝandΝgenericΝorigins)ΝinΝAristophanes’ΝPlutus, for instance the god is
called “greatΝ lightΝ forΝ theΝ mortals”.28 In one of the Hippocratic treatises a parallel
between Asklepios and his remedies and Triptolemos and the seeds of Demeter is
drawn.29 In a late inscription form ca. 160 AD, Marcus Julius Apellas practiced
incubation in the temple of the god in Aegina and offered common sacrifices to
Asklepios, Epione and the Eleusinian goddesses.30 In an Orphic hymn,31 Asklepios is
invoked (note the performative elthe) as both the giver of health and the giver of a
good end of life. It is also possible that Socrates asked a cock to be sacrificed to the
god with this in mind (i.e. Asklepios is the one who soothes the pain of death).32 Most
importantly,ΝAsklepios’ΝaffinitiesΝwithΝtheΝunderworldΝareΝunderscoredΝinΝXenophon’sΝ

25
ForΝAsklepios’Νpannychis see Aristid. Or. XVVIII, 6.
26
Aristid. Or. XXIII, 16.
27
Aristid. Or. XLVIII, 31-33.
28
(640). Cf. here Hymn. Hom. Cer. 278 and Plut. Them. 15.2. cf. also how
Diophantus afflicted with gout addresses Asklepios Paean; he calls the god brighter than the earth in spring: IG
II2, 4514 (2nd cent. A.D.):
29
Hippoc. Ep. 2 (T 467).
30
IG IV2, 1, 126 (T 432):
31
Orph. 67.5-9 (App. 367).
32
For more on that see Edelstein (T 527-31).

399
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Cynegeticus, I,6 where we learn that Asklepios was revered not only as the healer of
the sick, but also as the one who revived the dead:

Farnell thought that the relationship between Asklepios and Eleusis should not be
taken further than that of a new deity being admitted by a well-established cult and
thus being incorporated into the city religion.33 The passages discussed above though
surely point to a more profound relation of analogy between the mystery cult of
Eleusis and that of newcomer. Fear and light and the gesture of aposkopein have been
repeatedly discussed in a mystic epiphany context. In the second passage from
Aristides quoted above the element of fear is underlined and we have already
discussed some passages where light is emphasized in a healing manifestation
context. Let me conclude this section my mentioning one more manifestation, that of
the baby Asklepios himself. According to Pausanias, the shepherd who found the
exposed baby Asklepios drew near the child and saw the lightning that flashed from
him.34 We are told that he thought there was something divine about the child, as in
fact it was, and he turned his face away, in a typical gesture of aposkopein.

Table 1: Trojan Wars: fighting amongst the gods

Iliad: 1.193 ff. 2. 172 ff. 3. 374ff. 4. 74ff. 5.121ff.
Critical moment Ach. is Argives are Menelaos ------------- heated combat
thinking of about to sail would have Athena’sΝepiphanyΝ
killing Ag. back home killed Paris after prayer

Journey --------- -------- ----------- -------------

Divinity Athena Athena Aphrodite Athena Athena

Human perceiver Achilleus Odysseus Helen Pandarus Diomedes

Visual/aural perception Vision Audition Vision Vision Not clear. The
vision/audition introductory formula
eye/ear witness suits better the vision,
but he does not
acknowledge her
presence.
Disguise --------- --------- Old house- She appears in the -------------
maiden from guise of Laodocus
Sparta, very
dear to Helen
Concomitant semeia Light from --------- Light and ------------- --------------
the eyes of beauty from the
the goddess neck, the bosom
and the eyes of
the goddess
Instant/first/reflexive reaction: ---------- 398 ---------------
e.g. fear, wonder, admiration (not
Laod. but Trojans
and Argives)
Decipherment of the Pandarus does not -----------------
visual/aural/ other sensual data- acknowledge her
recognition; intellectual process. presence
Interaction with the human verbal, verbal, verbal and verbal ,Diom does
witness physical: physical: Pandarus is not respond directly
Ath. pulls goddess pulls persuaded but he does follow her
Ach.’ΝsΝhair Helen’ΝsΝrobe. instructions.

33
Hero Cults, 244
34
Paus. 2.26.5 (App. 366).

400
 401

God/goddess’Νdeparture √ ---------- ------------ -------------- √

Iliad: 10.503ff. 13.15ff 13.206ff. 15.243ff. 17.319ff.

Critical moment ϊiom.’ΝSΝ Poseidon wants Apollo is sent by Trojans are almost
indecisivenes to protect his Zeus, who took driven away by the
s. grandson notice of Achaeans
Poseidon’sΝ
intervention
Journey --------- Very Formulaic: Quite elaborate -------------
elaborate (occupies 6 lines):
depiction of he flies down
Podeison’Ν from Ida like a
departure and fleet falcon
journey to
Troy on his
chariot (25
lines!)
Divinity Athena Poseidon Poseidon Apollo Apollo

Human perceiver Diomedes 2 Aiantes Idomeneus Hector Aeneias

Visual/aural perception Audition Vision + Vision : Vision Vision
vision/audition Audition
eye/ear witness

Disguise ---------- No disguise; the

god reveals his
identity on the
grounds of his
philia towards his
protégé.
Concomitant semeia ----------
Instant/first/reflexive reaction: ---------- ---------- Apollo &Hector: --------------
e.g. fear, wonder, admiration ,
therefore no
surprise
Decipherment of the
visual/aural/ other sensual data-
recognition /
/

Interaction with the human √Νverbal √Νverbal √Νverbal √Νverbal √Νverbal

witness

God/goddess’Νdeparture --------- Very Formulaic --------------- --------------

elaborate like He stays with
a hawk Hector leading in
the battle field
(307-10;, 3055,
360)

Iliad: 22.186ff.
Critical moment Hektor cannot escape from his fate or from Achilles

Journey Formulaic:

Divinity Athena comes to encourage Achilles and help Achilles kill Hektor. Apollo leaves Hektor

Human perceiver 2 Achiles/ Hector

Visual/aural perception Vision for both heroes; Achilles:
vision/audition
eye/ear witness Hektor:

Disguise No dis guise : Athena & Achilles : , but she is disquised as Deiphobos when she
manifests herself in front of Hector
Concomitant semeia

401
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Instant/first/reflexive reaction: both heroes are glad to see Athena; Hektor does it all for the wrong reasons being
e.g. fear, wonder, admiration deceived by the goddess
Decipherment of the Achilles knows who he confronts; Hektor is deceived. He takes Athena for his brother Deiphobus:
visual/aural/ other sensual data-
recognition
Interaction with the human √ΝphysicalΝ+ΝverbalΝwithΝbothΝheroes
witness

God/goddess’Νdeparture -------------

Table 2: Hellenistic epiphanic inscriptions.

Spacio- Content [Deity, Action, Bibliography Festival Parallels
temporal Human perceiver(s)] (linguistic
Context thematic)
Magnesia on Artemis Leukophryene Syll.³557; Inschr. von Leukophryena
the Meander
Magnesia n.16
after 221/0
BC

Artemis Syll.³695;Inschr. von Eisiteria/Isiteria

129 AD apokatastasin naou (Parthenon) kai Magnesia n.100;
xoanou LSAM 33
Ephesos Artemis Syll.³ 867; LSAM 31 Artemisia Dittenberger
OGI, 331, IV,
160 AD
52:
Dion. Hal. 2.68,1-2 [sic. by
offers a good verbal Zeus Sabazius]
parallel to the language
Artemis ed. pr. Knibbe- used by the inscribers of ;
undated Engelmann, JOAI 55 the inscriptions: Syll. II³, 709:
(1984) 139-140; SEG
34 (1984) 1170.
; so [sic. by
does Diod. Sic. 1.23,5: Parthenos of
Dedication to Artemis from an SEG 39 (1986), 1023 Chersonnesos];
Ephesian wrestler (); perhaps the Syll. II³ 398:
same Olympionikes found in I. ; and idem,
5.62,4:
Eph. 1575 M. Aurelius Attalos [sic. Apollo’sΝ
epiphany to [sic by
Hyperboreans every 19 Appolo]; See
years] Lau (Manifest
; and in Flesh, 187-
Josephus Ant. 12.136 88) on the
quoting Polybius structure
16.39,5 referring to an +
epiphany at the temple . His
of Jerusalem: discussion is
focussed on the
. interpretation of
2 Macc. 2.21

402
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Delphi Apollo; (battle against the Soteria Il. 1.46:

Gauls); Syll.³ 398; I. “downΝfromΝ
279BC unlike the Koan decree which Smyrna 574; SEG XL the peaks of
mentionsΝApollo’sΝepiphany,ΝtheΝ 422; Just. Epit. Olympus he
(Koan decree from Smyrna mentions: 24.8.5; Paus. 10.15.2; NB: Weil (1894) strode, angry
decree) cf.
(Apollo, Diod. Sic. XXII. 8.5- BCH 18, 345-62 on at heart,
decree of
Smyrna + Artemis and Athena?) 9.2 un nouvel hymne à with his bow
recognition Apollon, possibly and covered
decrees from the hymn was quiver on his
Athens, performed in the shoulders.
Chios, Soteria, since the The arrows
Tenos, etc defeat of the Gauls rattled on
by Apollo is the
mentioned. Others shoulders of
the hymn the angry
composed for the god as he
Theophania moved; and
festival, which his coming
celebrated the was like the
gods’ΝbirthdayΝandΝ night”.
epidemia.

Pergamos Zeus Sabazios, Letter of Attalos III The statues of Zeus

to the people of Sabazius was to be
135 BC Pergamos on new put next to that of
regulations Athena
concerning the cult of Nicephoros.
Zeus Sabazios. OGI Sacrifices,
331; Inschr. von processions and
Pergamon n.248 mysteric festival
are mentioned.
Attalos III
Philometor
Zeus Tropaios LGS 17; Inschr. von Festival in honour
(138-133 BC) (Festkalender) Pergamon 247; acc. of the god on the
vs to Fraenkel the 18th of the
Tolistoagious; epiphaneia must have Phratrios month.
Antiochos vs
Gauls
been demonstrated
through many
201 BC examples.
Phillip V Athena Nikephoros (cf. thet this M. Segre, Hellenica Nikephoria Petition for
against Chios asylia
Athena is different for the older {at V, 1948, 117; contra
(Segre) “inviolability”.Ν
least mid 3rd cent.] Athena Polias, J&L Robert, Bull The 2 asyla of
established by whose festival was called épigr. 1952, 127; the city were
Eumenes II in Panathenaia). Walbank (1957) the temples of
182 BC to Historical Commentary on Asklepios and
commemorate Polybius, Oxford, 502-3; Athena.
his victory Rigsby (1996) Asylia,
against Prusias 362ff.
of Bithynia in
183 BC.
(Robert)

403
 404

Stratonikeia, Zeus Panamaros I. Stratonikeia 10; Panamareia Od 24.529ff.

Panamara Athena in civic
Roussel, BCH 55 N.B. the epiphany
strife;
(1931), 70-116; of the cult statue of Od.16.155ff.
39 BC LSAM 69; cf. I. the god during the Dogs perceive
Stratonikeia 266, 248 festival Athena’sΝ
presence;
d.19.40ff. the
Megaron scene;
Il.4.75 Athena
appears as a
gleaming star
Il. 20.242ff.
Il. 16.688ff.
Zeus gives
valour in battle
Zeus Panamaros I. Stratonikeia, 266,
15-22; Cook, Zeus III
163 ff.; L. Robert
Hellenica XI, 1960,
543; Merkelbach,
Z.P.E (1971) 8, 116-
117 (coin from
Stratonikeia)

Chios Dioskouroi in the battle against IG XII 6; Garbrach Theophania

Philip the 2nd of Macedonia ZPE 65 (1986), 207-
201 BC (?) 10; Syll.³ 1064

Kos Artemis Hyakinthotrophos PP42 (1987) 110- Hiakynthotrophia

119; Habicht ZPE 77
200 BC (1989) 92-94; IG
XII4

35
RobertΝ(1λ60)Ν543,Νn.Ν6:Ν“unΝmiracleΝtrèsΝévident”.ΝHe also notes that this kind of miracle is a classic one in
all the religions.

404
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Mylasa Leto, Apollo, Artemis Building activities Sacrifices ( )

and sacrifices in the and festivities
150-100 BC
temple of Leto; a ( ) are
statue of the goddess prescribed for
and other cult objects specific dates
are mentioned
I. Mylasa 895-897;
SEG 39 (1989) 1135-
Zeus Osogo 37;
Olymos
Gymnikoi agones
1st c. BC I. Mylasa 306; Le in honour of Dii
Bas- Waddington Osogoi (cf. I.
400; Mylasa 112; Le
Bas- Waddington
411)

Argos Leto of Asia, Dioskouroi, Apollo, Vollgraf. BCH

Artemis (1908) 32, 235-58;
end of (1912) 235-58;
4th BC [] [ ] [ ] [] Herzog (1912)
[ ] [] Philologus,19ff;
[] [ ] Picard (1912, 75 f.).
Deliverance of Argos
from the Macedonian
yoke by Demetrios
Poliorketes attributed
to the children of
Leto and was
commemorated by
the establishment of
her cult
Athens Hero Kallistephanos AJA 77 (1973) 209;
(Agora) SEG XXXIX (1989)
“havingΝseenΝaΝdivineΝvisionΝinΝhisΝ 235; Camp. (1986)
Ca. 400- sleep, Dionysios adorns the hero The Athenian Agora.
350 BC andΝtheΝchildrenΝofΝKallistephanos”
the Greek is not published

405
 406

Chersonesos Parthenos IOSPEux.I², 344 = Partheneia Od. 9.381;

in Tauris FGrHist 807 Il. 5.1-2;
Il.17.570; Il.
3rd cen. BC 21.547; Od.
1.321; Od.
3.76; Od.
6.140; Od.
14.216;
H.H.Ap.
IOSPEux.I², 352; 462; H.H.8
[ ]
107 B.C. Syll.³ 709 16.

[ ]

[ ] [

Meonia Zeus Epidemios has demonstrated L. Robert, Hellenica,

his power by means of Theodicy; a X, 1956, 36, n. 6
certain Hermogenes took a false
oath in relation to the herds of a
certain Kaikos. The god killed his
cows, an ox and a mule, but
Hermogenes persisted in his
behaviour. Finally the god killed
his daughter.

Didyma L. Robert (1960)

Hellenica XI, 543-44;

Lindos in Appended to the decree under the FGrHist 532;

Rhodes title are four epiphanic
accounts36, the first and the third
are complete, the second one is
fragmentary, and the forth is not
readable: 1st Athena of Lindos in a
dream + war crisis; 2nd in a dream
+ religious crisis; 3rd in a dream +
war crisis. In the 1st the rain
coming after a long period of
ιηλασίαμ is taken to be the
manifestation of the goddess.

36
Blinkenberg (1941,182-3).

406
 407

Hierokaisar Thea Epiphane Robert, Hellenica VI,

eia in Lydia Newly introduced deity by the 1948, 50-51; Troiani
Senatus (1988, 51).

Limenas Artemis Polos Picard (1912, 67ff.), Ex-voto; A. Cf. Athen.

in Thasos cf. an inscription Popillius Thraseas Deipn. VI,
from Erythrai in has either defied 91, p. 266.
Roman Wiener Jahreshefte, his wife, the
imperial XIII (1910), Beiblatt, promustis of
p. 42 for the Athemis’Νmysteric
apparitions of a cult or both of
them make a
. dedication to the
“epiphanic”Ν
goddess. In another
fragmentary
inscription the
goddess is called
and
.
Sicily Documents of uncertain character
Akrai XXXI 822 LL SEG 42 (1992), 824
Area of with Bibliography.
Colle
Orbo
2nd/1st
cent. B.C.

Temple of (the presbeutai) H. Engelmann, EA 2 C.f. Rigsby

Apollo of (1983) 21-22; SEG (1996)
Claros, 33 (1983) 973;
Colophon; Klaria
copied at
Notion, Rigby (1996, 352, n.172)
(area of: “Apollo’sΝgames,ΝtheΝClaria,Ν
Giauröy) became crowned late in the third
Decree of a century B.C. (Claros I pp. 52-53);
Dorian city 172 shows that asylia was gained
concerning on the same occasion, at the
the asylia prompting of a manifestation of the
and the god.”
penteteric
agones in
honour of
Apollo
Klarios
Undated by
ed. pr. 2nd
B.C. ?

407
 408

Table 3: correlations between Form and Context, Context and Function.

Form Context
Effigies Festivals (esp. advent, xenia), Battle,
Disease
Enacted Festival (esp. ceremonial procession)
Phasma Battle, Sex, Mystic Cult
Pars pro toto Festival (esp. advent, xenia), Stratagems
in battle
Metonymy In remotis, Advent Festivals, Mystic cult
Zoomorphic Battle, Sex, Disease, Mystic Cult
Aniconic Siege
Anthropomorphic Battle, Disease, In remotis, Sex, Festival,
Mystic cult, Theoxenia.

Context Function
Battle Crisis management tool/ Authorisation/
Explanatory (cults, festivals, and
sacrifices established after battle-
epiphaniesΝe.g.ΝPan’sΝcult)
Siege Crisis management tool/ Authorisation/
Explanatory (cults, festivals, and
sacrifices established after siege-
epiphanies e.g. Artemis Aristoboule)
Stratagems Authorisation as means of solving a crisis
(essential as both Authorisation and
Crisis management tool)
Disease Crisis management tool/ Explanatory
(many cults and festivals established after
successful healing)/ Authorisation only in
Athena’sΝepiphanyΝtoΝPericles.Ν
Sex Authorisation
Dei in remotis Authorisation/ Explanatory (e.g. oracle
from Miletus)
Mystic Crisis management tool by re-creating a
crisis by means of ritual performance/
Authorisation (for privileged gene e.g.
Kyrekes and Eumolpidae).
Festivals Explanatory/ Crisis management tool for future
crisis by means of ritual performance/
Authorisation for polis
Authorisation (for both individual and polis).
Esp. xenia-festivals

408
 409

3 RESOLUTION

2 AUTHORISATION

epiphanic
narrative

1 CRISIS

4 COMMEMORATION

Schema 1: The multidimensional model of cultural appropriation of the epiphanic

schema

An epiphany motivated by a crisis (1. green arrow) may provide authorisation to a human
intermediary (2. purple arrow), or may lead straight to the resolution of the crisis without the
authorisation process being activated (3. blue arrow). The resolution of a crisis is most
commonly than not followed by the introduction of some sort of commemorative structure,
i.e. festival, statue, athletic contest, pilgrimage, etc (4. red arrow). Not all the narratives
exhibit an uninterrupted sequence of all four elements. The focus depends heavily on the
larger generic context of the narrative: i.e. Pausanias in his periegesis tends to look at the
commemorative aspect of an epiphanic event and report the aition, i.e. the reason behind, the
origins of this commemorative feature.
The inadequacy of this two dimensional image to deliver the complexity of a
multidimensional cultural construct reflects the inadequacies of the modern classificatory
modes to convey the complexity of the application of the epiphanic schema in Greek
literature and culture. These inadequacies, however, do not devalue the proposed analysis as
aΝvalidΝandΝeffective―ΝtoΝtheΝextentΝthatΝcontributesΝtoΝanΝad fontes analysis of the individual
integralΝelements―ΝtoolΝofΝconceptualisationΝΝΝ

409
 410

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