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By Georges Dumezil

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Gallo et M. Sargenti. 26 (en 532): … a legum conditoribus definitum est. 21 Ces identités multiples des souverains accompagnent les diverses formulations de leurs pouvoirs. 25 A. MAGDELAIN soulignait plus particulièrement cet 20 On partira des quelques remarques de S. Benoist, „Le prince en sa ville: conditor, pater patriae et divi filius‟, dans: N. ), Rome, les Césars et la Ville aux deux premiers siècles de notre ère (Rennes 2001), 23-49. 21 Cf. 4), l. 8; S. Benoist, Rome, le prince et la Cité.

Line 78: ὡο δηάθνπζηα θαὶ ἐλ ηαῖο πέξη[μ] πόιεζηλ ηὰ 26 ANGELOS CHANIOTIS (mimesis) go together,79 and a successful ritual would always find imitators. , are the result of such emulation. 82 As the death of a descendant of a local benefactor became known, “the people were shocked beyond measure because of her virtue and her reputation”. The people then assembled with great zeal in the theatre [lacuna], while her corpse was being carried out. And after the people had seized her body, they unanimously demanded that they might bury her with the participation of the entire people, and manifested through acclamations her virtue, in order that she receive also after her death the appropriate honours.

53 The tradition of worshipping the gods by burning incense on a thymiaterion or a pyre is Semitic. But the priest, with the very Greek name Philotas, is not standing in front of the statue of an Oriental god, but in front of a statue of Herakles, represented according to the standard Greek iconographic tradition. Herakles, notorious for his good appetite, would never have appreciated such an offering in a Greek sanctuary; in Greece, he demanded the sacrifice of animals – occasionally demanding for himself not just a thigh but the ninth part of the animal.

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