The hero cult is at the very core of western civilization. Does this characteristic feature originate in the milieu of Greek civilization of antiquity, with an early manifestation in Homer's epic Iliad? No. In fact, its dates back at least 7000 years, and the beginnings are associated with the warrior caste of the Proto-Indo-European pastoralists in the Eurasian steppe who started to migrate into the vast region of Old Europe. With them the cult of heroes entered and changed civilization. With their patriarchal structure and clear hierarchy the Indo-Europeans from the Eurasian steppe took advantage or their warrior caste and won the fusion process with the ancient Europeans. First slowly over generations then rapidly life in Old Europe changed from a peaceful egalitarian system to a patriarchal class system with the important class of warriors.What the newcomers maintained from the Old European order were the goddesses. The veneration of goddesses continued to be a vital part of life and additionally, goddesses were now seen as patrons to the warriors accompanying and protecting them on their way to become heroes. One of these pre-Greek goddesses stands out among all the other daughters of the Goddess of Old Europe, and this is Athena. The interaction of this pre-Greek goddess with the Indo-European heroes will be highlighted in particular. The contrast between the earliest advanced culture in human history and the ideology of the cult of heroes may stimulate the discussion about our present and it may inspire visions for our future.

Pindar and the Cult of Heroes takes a radical new look at the veneration and cult of heroic men, living and dead, in ancient Greece. Bruno Currie finds the roots of the Hellenistic ruler cult, and hence Roman emperor cult, in the 5th century BC (and earlier). Pindar's victory odes represent a crucial stage in this process. Currie also offers a major re-evaluation of the epinician genre and extensive studies of five of Pindar's odes.

This study questions the traditional view of sacrifices in hero-cults during the Archaic to the early Hellenistic periods. The analysis of the epigraphical and literary evidence for sacrifices to heroes in these periods shows, contrary to the traditional notion, that the main ritual in hero-cults was a thysia at which the worshippers consumed the meat from the animal victim. A particular handling of the animal’s blood or a holocaust, rituals previously taken to be typical for heroes, can rarely be documented and must be considered as marginal features in hero-cults. The terms eschara, escharon, bothros, enagizein, enagisma, enagismos and enagisterion, believed to be characteristic for hero-cults, are seldom used in hero-contexts before the Roman period and occur mainly in the Byzantine lexicographers and in the scholia. Since the main kind of sacrifice in hero-cults was a thysia, a ritual intimately connected with the social structure of society, the heroes must have fulfilled the same role as the gods within the Greek religious system. The fact that the heroes were dead seems to have been of little significance for the sacrificial rituals and it is questionable whether the rituals of hero-cults are to be considered as originating in the cult of the dead.

What does it mean to be a hero? The ancient Greeks who gave us Achilles and Odysseus had a very different understanding of the term than we do today. Based on the legendary Harvard course that Gregory Nagy has taught for well over thirty years, The Ancient Greek Hero in 24 Hours explores the roots of Western civilization and offers a masterclass in classical Greek literature. We meet the epic heroes of Homer’s Iliad and Odyssey, but Nagy also considers the tragedies of Aeschylus, Sophocles, and Euripides, the songs of Sappho and Pindar, and the dialogues of Plato. Herodotus once said that to read Homer was to be a civilized person. To discover Nagy’s Homer is to be twice civilized. “Fascinating, often ingenious... A valuable synthesis of research finessed over thirty years.” —Times Literary Supplement “Nagy exuberantly reminds his readers that heroes—mortal strivers against fate, against monsters, and...against death itself—form the heart of Greek literature... [He brings] in every variation on the Greek hero, from the wily Theseus to the brawny Hercules to the ‘monolithic’ Achilles to the valiantly conflicted Oedipus.” —Steve Donoghue, Open Letters Monthly

In this fresh consideration of the origins of the ancient Greeks' ideas and practices concerning their own past, Carla M. Antonaccio demonstrates that hero cult and ancestor cult persisted, throughout the Iron Age, long before epic poetry's heroic narratives were widely disseminated. Although it was not until the dissolution of Iron Age societies that epic poetry and organized hero cult developed to aid claims to legitimacy, practices such as visiting tombs to make offerings were common, and contradict the usual picture of Iron Age religious conservatism.

In recent years, the topic of ancient Greek hero cult has been the focus of considerable discussion among classicists. Little attention, however, has been paid to female heroized figures. Here Deborah Lyons argues for the heroine as a distinct category in ancient Greek religious ideology and daily practice. The heroine, she believes, must be located within a network of relations between male and female, mortal and immortal. Using evidence ranging from Homeric epic to Attic vase painting to ancient travel writing, she attempts to re-integrate the feminine into our picture of Greek notions of the hero. According to Lyons, heroines differ from male heroes in several crucial ways, among which is the ability to cross the boundaries between mortal and immortal. She further shows that attention to heroines clarifies fundamental Greek ideas of mortal/immortal relationships. The book first discusses heroines both in relation to heroes and as a separate religious and mythic phenomenon. It examines the cultural meanings of heroines in ritual and representation, their use as examples for mortals, and their typical "biographies." The model of "ritual antagonism," in which two mythic figures represented as hostile share a cult, is ultimately modified through an exploration of the mythic correspondences between the god Dionysos and the heroines surrounding him, and through a rethinking of the relationship between Iphigeneia and Artemis. An appendix, which identifies more than five hundred heroines, rounds out this lively work. Originally published in 1997. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

This volume assembles fourteen highly influential articles written by Michael H. Jameson over a period of nearly fifty years, edited and updated by the author himself. They represent both the scope and the signature style of Jameson's engagement with the subject of ancient Greek religion. The collection complements the original publications in two ways: firstly, it makes the articles more accessible; and secondly, the volume offers readers a unique opportunity to observe that over almost five decades of scholarship Jameson developed a distinctive method, a signature style, a particular perspective, a way of looking that could perhaps be fittingly called a 'Jamesonian approach' to the study of Greek religion. This approach, recognizable in each article individually, becomes unmistakable through the concentration of papers collected here. The particulars of the Jamesonian approach are insightfully discussed in the five introductory essays written for this volume by leading world authorities on polis religion.

In September 1857, a member of a religious sect killed himself on hearing the news that the object of his devout observance, Nikal Seyn, had died. Nikal Seyn was, in fact, John Nicholson, the leader of the British assault that recovered Delhi at the turning-point of the Indian Rebellion of 1857. What was it about Nicholson that prompted such devotion, not just from his religious followers, but from the general public? And why is he no longer considered a hero? The man called 'The Lion of the Punjab' by his contemporaries and compared to General Wolfe of Quebec, and even to Napoleon, has in recent times been dubbed 'an imperial psychopath' and 'a homosexual bully'. Yet his was a remarkable tale of a life of adventure lived on the very edge of the British Empire; of a man who was as courageous as he was ruthless, as loyal to his friends as he was merciless to those who crossed him. But it is also the story of how modern attitudes to race and Empire have changed in the years since he died. Previously unpublished material, including the diaries of contemporaries and personal letters, helps build a new perspective on Nicholson's personality. The book considers his sexuality and ambivalent attitude towards religion. It traces his murderous thoughts towards the Chief Commissioner of the Punjab, John Lawrence, and reveals that, remarkably, the Nikal Seyni cult continued into the 21st century. This is the first book-length biography of Nicholson for over 70 years. A new account of the Irish soldier who became an Indian God, an examination of the cult of a dark hero, is long overdue.

This book examines the hero-cults of Sparta on the basis of the archaeological and literary sources. Nicolette Pavlides explores the local idiosyncrasies of a pan-Hellenic phenomenon, which itself can help us understand the place and function of heroes in Greek religion. Although it has long been noted that hero-cult was especially popular in Sparta, there is little known about the cults, both in terms of material evidence and the historical context for their popularity. The evidence from the cult of Helen and Menelaos at the Menelaion, the worship of Agamemnon and Alexandra/Kassandra, the Dioskouroi, and others who remain anonymous to us, is viewed as a local phenomenon reflective of the developing communal and social consciousness of the polis. What is more, through an analysis of the typology of cults, it is concluded that in Sparta, the boundaries of the divine/heroic/mortal were fluid, which allowed a great variation in the expression of cults. The votive patterns, topography, and architectural evidence permit an analysis of the kinds of offerings to hero-cults and an evaluation of the architecture that housed such cults. Due to the material and spatial distribution of the votive deposits, it is argued that Sparta had a large number of hero shrines scattered throughout the polis, which attests to an enthusiastic and long-lasting local votive practice at a popular level.