The Hemlock Cup - Bettany Hughes [246]
3 Dillon (2003), 57–8.
4 Pausanias, 1.27.3.
5 See Rosenzweig (2007), p.18, for a discussion of the likelihood of this nomination. I have relied heavily on Rosenzweig in this Appendix.
6 1980–2, American School at Athens.
7 The inscription continues with the names of the benefactors. ‘Archinos, son of Alypetos from Skambonidai, and his mother, Menekrateia, daughter of Dexikrates from ikaria, priestess of Aphrodite’ Mid-fourth-century BC. IG II 4596; Beschi (1967/8), p.522; Hansen (1989), p.186, no. 775.
8 Aphrodite was of course worshipped elsewhere in Attica: at the Bay of Phaleron east of Piraeus, in the Ilissos and in Daphni to the north. And at least eight state-sponsored shrines in Attica.
9 4 of Hecatombaeon and 4 of Munichion.
10 We know from Menander’s New Comedy The Flatterer how the rites – in this case to Aphrodite on the fourth of the month – were practised. The Athenians, on this occasion a guild of Aphrodite-worshippers called the Tetradistai, hired a professional sacrificer.
11 Plato, Symposium, 211b-c. Trans. W. Hamilton (1951).
12 Plato, Gorgias, 508a. Trans. D. J. Zeyl (1997) [adapt.].
13 Plato, Philebus, 28d–30c.
14 See Rosenzweig (2007), 18, for a discussion of the likelihood of this nomination.
15 Plato, Phaedrus, 251b. Trans. H. N. Fowler [LCL]; Plato, Symposium, 177e; Xenophon, Symposium, 8.2.
APPENDIX TWO
Mysteria – the Eleusinian Mysteries
1 Cat. ref. 4011. My thanks to Professor Cosmopoulos for this reference and for his time spent guiding me around this site.
2 Although slaves, it seemed, could also be involved.
3 Aeschylus’ home deme was Eleusis.
4 See Parker (2007), 46ff.
5 Plato, Phaedrus, 250c; Plutarch, Frag. 178; both cited by Parker (2007), 354–5.
6 Conveniently, Eleusis doubled up as a sanctuary for the body as well as the soul. The complex was surrounded by a fortified wall. Xerxes’ men had smashed this down in 479 BC, but it had been re-built with a flourish as part of Pericles’ grand PR exercise, and within thirty years it kept Greeks safe once more. Once democracy was re-restored to Athens in 404/3 BC Eleusis was declared a refuge for oligarchs (until 401). If those with a cloudy political past felt unhappy in Athens they were guaranteed safe passage here.
7 By Socrates’ day, Eleusis had already been a significant ritual site for well over 1,000 years. See Cosmopoulos (2003) for a fascinating description of Eleusis and the Eleusinian Mysteries. Eleusis exemplified the inescapable rhythm of ritual life in Athens that Socrates threatened to disturb. The timing of his trial did indeed interrupt that calendrical and meterological beat.
BIBLIOGRAPHY
Ancient Texts and Translations
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The Lives and Opinions of Eminent Philosophers; translated by C. D. Yonge. London: George Bell and Sons. Reprinted in