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• J. N. Bremmer, "Religious Secrets and Secrecy in Classical Greece", in Secrecy and Concealment. Studies in the History of Mediterranean and Near Eastern Religions (eds. H. G. Kippenberg and G. G. Stroumsa; Leiden: Brill, 1995), 61-78.
• M. N. Valmin, Études topographiques sur la Messénie ancienne (Lund. Blom, 1930), 15;
• W. Speyer, Bücherfunde in der Glaubenswerbungder Antike. Mit einem Ausblick auf Mittelalter und Neuzeit (Göttingen. Vandenhoeck & Ruprecht, 1970), 66-68, who considersthistradition as a'Fälschung' related to Epameinondas;
• M. Casevitz, J. Auberger, Pausanias. Description de la Grèce, tome IV. Livre IV: La Messénie (Paris. Collection des Universités de France, 2005), xiv-xix;
• N. Deshours, Les Mystères d'Andania. Étude d'épigraphie et d'histoire religieuse (Bordeaux. Ausonius, 2006), 167-211.
• Contra: W. K. Pritchett, Studies in Ancient Greek Topography (Berkeley: University of California Press, 1985), 1-31.
• Cf. J. Siapkas, Heterological Ethnicity. Conceptualizing Identities in Ancient Greece (Uppsala: University of Uppsala, 2003), 61-87, 154-169, 255-262.
• V. Pirenne-Delforge, Retour àlasource. Pausaniasetlareligiongrecque (Liège: Centre International d'Étude de la Religion Grecque Antique, 2008), 304-312.
• N. Robertson, "Melanthus, Codrus, Neleus, Caucon: Ritual Myth as Athenian History", Greek, Roman, and Byzantine Studies 29(1988):201-261 (252-254).
• For example, IG 22. 1346
• (= LSS 122).
• See S. Aleshire, The Athenian Asklepieion. The People, Their Dedications, and the Inventories (Amsterdam: Gieben, 1989), 103-110, 245-246.
• I take up Henrichs' interpretation that the word refers to the cylindrical case in which papyrus rolls were stored and carried: A. Henrichs, "Hieroi logoi and hierai bibloi: The (Un) written Margins of the Sacred in Ancient Greece", Harvard Studies in Classical Philology 101(2003):207-266 (248-249, n. 149).
• E.g. W. Burkert, Greek Religion (Cambridge, MA: Harvard University Press, 1985), 279;
• F. Graf, "Lesser Mysteries-Not Less Mysterious", in Greek Mysteries: The Archaeology and Ritual of Ancient Greek Secret Cults (ed. M. B. Cosmopoulos; London: 2003), 241-262 (243);
• Henrichs, "Hieroi logoi and hierai bibloi", 249;
• Deshours, Mystères d'Andania, 75-77.
• W. Volgraff, "Inscriptions d'Argos", Bulletin de correspondance hellénique 33(1909):175-200 (178-179).
• See M. Piérart, "L'oracle d'Apollo àArgos", Kernos 3(1990):319-333;
• L. Piolot, "Pausanias et les Mystères d'Andanie. Histoire d'une aporie", in Le Péloponnèse. Archéologie et histoire (ed. J. Renard; Rennes: Presses universitaires de Rennes, 1999), 195-223 (214-215);
• Deshours, Mystères d'Andania, 66-72.
• The translation of the word as an epiklêsis and not as a temporal reference to the festival Karneia is the most convincing: Deshours, Mystères d Andania, 69.
• See the recent-uncritical-overview by S. Guettel Cole, "Professionals, Volunteers, and Amateurs. Serving the Gods kata ta patria", in Practitioners ofthe Divine. Greek Priests and Religious Officials from Homer to Heliodorus (eds. B. Dignas, K. Trampedach; Cambridge, MA: Harvard University Press, 2008), 55-72 (69-72).
• M. L. Zunino, Hiera Messeniaka. La storia religiosa della Messenia dall'età micenea all'età ellenistica (Udine: Forum, 1997), 324;
• Deshours, Mystères d'Andania, 69-77.
• U. von Wilamowitz-Moellendorff, der Glaube der Hellenen, vol. 2 (Berlin: Weidmann, 1932), 528-536;
• Robertson, "Melanthus", 251;
• Piolot, "Pausanias et les Mystères d'Andanie", 217-220.
• Deshours, Mystères d'Andania, 50-51.
• P. Themelis, "AvaaKappi] Msaar|vr]ç" 156(2001):74-78
• (= A. Chaniotis, "Epigraphic Bulletin for Greek Religion 2004", Kernos 20(2007):317-318, no. 268);
• SEG 23. 208, 54. 466.
• See N. Deshours, "Cultes de Déméter, d'Artémis Ortheia et culte impérial à Messène (Ier s. av. notre ère-Ier s. de notre ère) ", Zeitschrift für Papyrologie und Epigraphik 146 (2004) 115-127 (118-120).
• Deshours, "Cultes de Déméter", 119, 121.
• SEG 23. 206;
• SEG 11. 982. 5-6;
• Deshours, "Cultes de Déméter", 119.
• (IG 5. 1. 1532. 11).
• On this complicated issue, see L. Migeotte, "La date du relevé de l'oktôbolos eisphora", Topoi 7(1997):51-61.
• If IG 5. 1. 1532 was dated to the first century ad, and not the first century bc as proposed by Migeotte, Mnasistratos's liberalities would be attested once more.
• W. Dittenberger, K. Purgold, Olympia V: Die Inschriften von Olympia (Berlin: Asher, 1896), no. 46
• G. Thür, H. Taeuber, Prozessrechtliche Inschriften der griechischen Poleis: Arkadien (Vienna: Österreichische Akademie der Wissenschaften, 1994), no. 31.
• P. Themelis, Proceedings of the International Symposium in Honour of James Roy, (1958-2008) (ed. G. A. Pikoulas; University of Thessaly, Stemnitsa: 2008) 211-222.
• Cf. C. Grandjean, Les Messéniens de 370/69 au Ier siècle de notre ère. Monnayage et histoire (Athens: École française dAthènes and Paris: De Boccard, 2003), 227-229.
• Deshours, Mystères d'Andania, 52 (n. 16).
• On this point, see Pirenne-Delforge, Retour à la source, 304-312
• and review of Deshours, Mystères d'Andania, in Kernos 21(2008):337-341.
• IG 5. 1. 1390
• LSCG 65. 97.
• See Deshours, Mystères d'Andania, 122-123.
• Contra Robertson, "Melanthus", 249.
• Chaniotis, "Epigraphic Bulletin 2004", no. 268;
• IG V 1, 1390
• LSCG 65. 7:⋯
• The whole evidence and historiographical dossier were clearly provided and discussed in 2002 by P. Brulé and L. Piolot, "La mémoire des pierres à Sparte. Mourir au féminin: couches tragiques ou femmes hierai? (Plutarque, ViedeLycurgue, 27, 3) ", Revue des études grecques 115(2002):485-517(499-515), on which I build this part of my argument.
• This is certain at least in the case of Apollo Karneios, Artemis Ortheia and the Dioscuri: R. Parker, "Spartan Religion", Classical Sparta. Techniques behind Her Success (ed. A. Powell; London: Routledge, 1989), 142-172 (145, 151).
• The cult of the Dioscuri has been attested on the site of Messene since the archaic period: P. Themelis, "The Sanctuary of Demeter and the Dioscuri at Messene", Ancient Greek Cult Practice from the Archaeological Evidence (ed. R. Hägg; Stockholm: Swedish Institute at Athens, 1998), 159-186 (183-185).
• For Ortheia, see P. Themelis, "Artemis Ortheia at Messene. The Epigraphical and Archaeological Evidence", in Ancient Greek Cult Practice, 101-122.
• I owe the expression 'practitioners of the divine' to B. Dignas and K. Trampedach, in the epilogue to Practitioners of the Divine, 231-242.
• Deshours, Mystères d'Andania, 82, who connects hieroi and hierai with 'secret initiation', since some hierai are attested for Artemis in Messene and interpreted as 'initiées dans le culte d'Artémis Ortheia'.
• IG 5. 1. 1390
• LSCG 65. 24, 29-30 (see above).
• (IG 5. 1. 1390
• LSCG 65. 7-8
• I owe the analysis of the 'sacred laws' in three layers to the paper of A. Chaniotis, "The Dynamics of Ritual Norms in Greek Cult", La norme en matière religieuse en Grèce ancienne (ed. P. Brulé; Liège: Centre International d'Étude de la Religion Grecque Antique, 2009):91-105.
• IG 5. 1. 1390
• LSCG 65. 95-96
• IG 5. 1. 1390
• LSCG 65. 39, 74, 75, 85-86, 183-184.
• As implied in Deshours, Mystères d Andania, 71 and 223, who speaks of 'sacred books' and 'sacred objects'given by Mnasistratos as a hierophant who had inherited them.
• See also Deshours, "Cultes de Déméter", 125.
• The concept was first coined by A. Chaniotis, "Ritual Dynamics: the Boiotian Festival of the Daidala", Kykeon. Studies in Honour of H. S. Versnel (eds. H. F. J. Horstmanshoff, H. W. Singor, F. T. van Straten, J. H. M. Strubbe; Leiden: Brill, 2002), 23-48.
• See also the essays edited by E. Stavrianopoulou, Ritual and Communication in the Graeco-Roman World (Liège: Centre International d'Étude de la Religion Grecque Antique, 2006).
• On these investigations, see A. Chaniotis, Historie und Historiker in den griechischen Inschriften (Stuttgart: Steiner, 1988).
• Robertson, "Melanthus", 251.
• See A. Chaniotis, "Old Wine in a New Skin: Tradition and Innovation in the Cult Foundation of Alexander of Abonouteichos", in Tradition and Innovation in the Ancient World (ed. E. Dabrowa; Krakow: Jagiellonian University Press, 2002), 67-85.
• A. Chaniotis, "Der Kaiserkult im Osten des Römischen Reiches", in Die Praxis der Herrscherverehrung in Rom und seinen Provinzen (eds. H. Cancik, K. Hitzl; Tübingen: Mohr Siebeck, 2003), 3-28 (19, with bibliography at n. 63).
• G. H. R. Horsley, "The Mysteries of Artemis Ephesia in Pisidia: A New Inscribed Relief", Anatolian Studies 42(1992):119-150 (121 for the text);
• A. Chaniotis, "Priests as Ritual Experts in the Greek World", in Practicioners of the Divine, 17-34 (31).
• Horsley, "Mysteries of Artemis Ephesia", 123.
• See the discussion in Horsley, "Mysteries of Artemis Ephesia", 142, and his comparison with Andania.
• IG 5. 1144
• LSCG 61.
• IG 5. 2. 265.
• See M. Jost, "Évergétisme et tradition religieuse à Mantinée au Ier siècle avant J.-C.", in Splendissima civitas. Études d'histoire romaine en hommage à F. Jacques (eds. A. Chastagnol, S. Demougin, C. Lepelley; Paris: Publications de la Sorbonne, 1996), 193-200.
• Cf. H. Wankel, Die Inschriften von Ephesos, vol. 1 (Bonn: Habelt, 1979), no. 10: in the imperial period, an inscription reproduces two selections from an earlier text, where an official called a hierophant must teach what has to be done for each god and explain how to sing the paean at the sacrifice, the procession, and the pannychis, which 'has to be performed according to ancestral custom'.
• See SEG 52. 1159
• N. Ehrhardt, W. Günther, "Funde aus Miiet XV. Neue Orakelinschriften", Archäologische Anzeiger (2002):47-57 (56, no. 4).
• They are analysed by Deshours, Mystères d'Andania, 218-220.
• SEG 43. 163
• with the restitution of Deshours, Mystères d'Andania, 218
• L. Migeotte, "Réparation des monuments publics à Messène au temps d'Auguste", Bulletin de correspondance hellénique 109 (1985) 597-607 (604);
• Deshours, Mystères d Andania, 218-219.
• SEG 11. 984.
• Deshours, Mystères d'Andania, 219, who interprets the genitive plural as referring to the Megalai theai, asattested by Pausanias visiting the Karnasion grove.
• Dittenberger and Purgold, Inschriften von Olympia, no. 459.
• Deshours, Mystères d Andania, 220.