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                <title xml:lang="grc">Heorte</title>
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            <div type="edition">
                <div type="textpart" n="etymology">
                    <head>Etymology</head>
                    <p>The word <w lemma="ἑορτή">ἑορτή</w>, noun, <foreign>f</foreign>, 'a feast, festival' is considered as a deverbal formation evolved from a presumable form <foreign>*Fε-Fορ-τή</foreign> (Frisk 1960; Beekes 2010). However, its further etymology is not clear. The word is sometimes connected with Aeolic/Arcado-Cypriot <foreign>ἔροτις</foreign> ‘festival, feast’,  despite the fact that some scholars do not confirm this hypothesis (cf. Smyth 1984: 254). According to Frisk (op. cit.),  it is also related to <foreign>ἔρανος</foreign> ‘meal on joint account’ and <foreign>ἦρα</foreign> ‘service’. Beekes (op. cit.), on the other hand, definitely denies the link between <foreign>ἑ.</foreign> and the latter one.</p>
                </div>
                
                <div type="textpart" n="dialectal forms">
                    <head>Dialectal forms</head>
                    <p>There can be found some epigraphic evidence from the 6th century BC <placeName key="Ionia">Ionia</placeName> showing more archaic form <foreign>ἐορτή</foreign>, v. <ref type="ins"><ref corresp="https://inscriptions.packhum.org/text/252315?hs=1005-1012">Milet I 3, 31a-b + 31c</ref></ref>. However, during the times of <persName key="Herodotus">Herodotus (484-425 BC)</persName>, a shortened form <foreign>ὀρτή</foreign> was already in use (so-called <foreign>hypaeresis</foreign>). It appears both in prose, e.g. in <ref type="lit">Hdt. 1, 31, 2</ref>: <foreign xml:lang="grc">ἐούσης <emph>ὁρτῆς</emph> τῇ <persName type="divine" key="Hera">Ἥρῃ</persName> τοῖσι <placeName key="Argos" >Ἀργείοισι</placeName></foreign> 'when there was a festival of Hera in Argos', and in poetry, e.g.: <ref type="lit">Anacreon 55 (53)</ref>: <foreign xml:lang="grc"><emph>ὁρτὴν</emph> ἀγάγωμεν/<persName type="divine" key="Dionysos">Διονύσῳ</persName></foreign> 'let's keep a feast of Dionysos'. It is also attested by the inscriptions, e.g.: <ref type="ins"><ref corresp="https://inscriptions.packhum.org/text/252114?hs=1825-1833">Milet I 3, 133, 22</ref></ref> (commentary and the choice of examples after D. G. Miller 2014: 176.). All forms cited above should be generally written without the <foreign>spiritus asper</foreign> (v. Smyth, op. cit.). It is, however, good to point out here that the notation of Ionic <foreign>psilosis</foreign> in literary sources is far from consequence (cf. A. Thumb, A. Scherer 1959: 266).</p>          
                </div>
                
                    <div type="textpart" n="Morfology and syntax">
                        <head>Morfology and syntax</head>
                        <p><emph>Derivatives</emph>:
                           <lb/><foreign>ἑορταῖος</foreign> ‘festal’, <foreign>ἑορτώδης</foreign> ‘festal, solemn’, <foreign>ἑορτάζω</foreign> ‘keep a festival’, <foreign>ἑόρτασις</foreign> ‘holiday-keeping’, <foreign>ἑόρτασμα</foreign> ‘festival, holiday’, <foreign>ἑορταστής</foreign> ‘participant of a feast, reveller’, <foreign>ἑορταστικός</foreign> ‘proper to a festival’; <foreign>φιλ-έορτος</foreign> ‘fond of a feast’</p>
                        
                        <p><emph>Collocations</emph>
                            <lb/>There are a few collocations meaning ‘to keep a feast/festival’: 
                            <lb/><foreign xml:lang="grc">ἑορτὴν ἄγειν</foreign> (e.g.: <ref type="lit"><ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Xen.+Cyrop.+6.2.6&amp;fromdoc=Perseus%3Atext%3A1999.01.0203">Xen., <title>Cyr.</title> 6, 2, 6</ref></ref>);
                            <lb/><foreign xml:lang="grc">ἑορτὴν ποιεῖν</foreign> (e.g.: <ref type="lit"><ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hdt.+3.48&amp;fromdoc=Perseus%3Atext%3A1999.01.0125">Hdt. 3, 48, 3</ref></ref>); 
                             <lb/><foreign xml:lang="grc">ἑορτὴν ἑορτάζειν</foreign> (e.g.: <ref type="lit"><ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0157%3Achapter%3D3%3Asection%3D2">Xen., <title>Atheniensium respublica</title> 3, 2</ref></ref>) – the last one can be described as <foreign>figura etymologica</foreign>, it occurs in classical authors, but is especially common in later ones.</p>
                        
                       <p><emph>Proverbs with the word <foreign>ἑ.</foreign></emph>: 
                           <lb/><foreign xml:lang="grc">κατόπιν ἑορτῆς ἥκειν</foreign> ‘to have come the day after the fair’ (cf. <ref type="lit"><ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0177%3Atext%3DGorg.">Pl., <title>Grg.</title> 447a</ref></ref>); 
                           <lb/><foreign xml:lang="grc">ἀεργοῖς αἰὲν ἑορτά</foreign> ‘every day's a holiday to those who don't work’ (cf. <ref type="lit"><ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Theoc.+15&amp;fromdoc=Perseus%3Atext%3A1999.01.0228">Theoc. 15.26</ref></ref>)</p>
                    </div>
                
                        <div type="textpart" n= "Attestations">
                            <head>Attestations</head>
                            <p>The term <foreign>ἑ.</foreign> is the 1078th most common word in ancient Greek according to <ref corresp="https://logeion.uchicago.edu/%E1%BC%91%CE%BF%CF%81%CF%84%CE%AE">Logeion</ref>. As such it appears very frequently even in basic corpora of Greek texts. In the TLG various forms of this lemma occur 6475 times, taking into account only the texts restricted to the 6th century A.C. The word <foreign>ἑ.</foreign> is firstly attested in <persName key="Homer">Homer’s</persName> <title>Odyssey</title> in two places:</p>
                            
                            <quote><title>Odyssey</title> 20, 156: 
                                <lb/>οὐ γὰρ δὴν μνηστῆρες ἀπέσσονται μεγάροιο,
                                <lb/>ἀλλὰ μάλ᾽ ἦρι νέονται, ἐπεὶ καὶ πᾶσιν <emph>ἑορτή</emph>.</quote>
                            
                            <quote>For the wooers will not long be absent from the hall, but will return right early; for it is a feast-day for all men. (translated: A.T. Murray)</quote> 
                            
                            <quote><title>Odyssey</title> 21, 258: 
                                <l n="1">νῦν μὲν γὰρ κατὰ δῆμον <emph>ἑορτὴ</emph> τοῖο θεοῖο</l>
                                <l n="2">ἁγνή: τίς δέ κε τόξα τιταίνοιτ᾽; ἀλλὰ ἕκηλοι</l></quote>
                            
                            <quote>For to-day throughout the land is the feast of the god—a holy feast. Who then would bend a bow? (translated: A.T. Murray)</quote> 
                            
                            <p>According to the commentary, in both passages cited above <foreign>ἑ.</foreign> refers to the so-called <rs type="practice"><foreign><w lemma="νουμηνία">νεομηνία</w></foreign></rs> (the feast of the new moon) dedicated to <persName type="divine">Apollo</persName> known as <foreign>Neomēnios</foreign>. The celebration was to take place at the beginning of spring. It is worth noting, moreover, that the feast in the <title>Odyssey</title> overlaps with the return of <persName type="hero">Odysseus</persName> and his revenge on the suitors. In such case, <persName type="divine" key="Apollo">Apollo</persName> can be perceived as another protector of the hero’s deeds. What is more, words in <title>Od.</title> 20, 156 are told by<persName type="myth" key="Eurycleia"> Eurycleia</persName>, who has already recognised her lord and is privy to his plans. As a result, the term <foreign>ἑ.</foreign> used in this quotation can sound a little ambiguous (v. J. Russo 1992: 91-92; 116). The fact that that day an archery competition is going to take place seems also meaningful since a bow is an attribute of <persName type="divine" key="Apollo">Apollo</persName> the god (v. M. Fernández-Galiano 1992: 176). The ancient author of <title>The Live of <persName key="Homer">Homer</persName></title> points out that a similar festival was kept in <placeName key="Samos">Samos</placeName>. <persName key="Homer">Homer</persName> was to visit the most prominent house in the neighbourhood and sing a song entitled <rs type="practice"><foreign><w lemma="εἰρεσιώνη">εἰρεσιώνη</w></foreign></rs> (literally a branch of olive or laurel) which was still performed many years later on that day (v. <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0055%3Abook%3D20%3Acommline%3D156">W. Walter Merry, James Riddell, D. B. Monro, 1886</ref>).</p>
                            
                            <p>As we can notice, there are no restrictions in use depending on the genre for beyond <persName key="Homer">Homer (c. 8th century BC)</persName> the word <foreign>ἑ.</foreign> has many other attestation in poetry. Among the authors <persName key="Pindar">Pindar (c. 518 – c. 438 BC)</persName> can be enumerated: e.g.: <ref type="lit"><ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0161%3Abook%3DO.%3Apoem%3D6"><title>Ol.</title> 6, 69</ref></ref>. Furthermore, the term occurs in tragedies written by <persName key="Aeschylus">Aeschylus (c. 525/524 – c. 456/455 BC)</persName> (see below), <persName key="Sophocles">Sophocles (c. 497/6 – 406/5 BC)</persName> and <persName key="Euripides">Euripides (c. 480 – c. 406 BC)</persName> as well as in comedies of <persName key="Aristophanes">Aristophanes (c. 446 – c. 386 BC)</persName>. The examples from prose are countless and many of them have already been cited or will be quoted in the next paragraphs.</p>
                            
                            <p>Besides that, the temporal scope of the use of this word is wide as well since the term was used from <persName key="Homer">Homer</persName> to late antiquity onwards. There are numerous attestations in Fathers’ of the Church writings and occurrences in late encyclopaedical literature, e.g. in <ref type="lit"><ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2013.01.0002%3Aletter%3Dq">Harpocration, <title>Lexicon in decem oratores Atticos</title>, letter <foreign>θ</foreign></ref></ref>: <foreign xml:lang="grc"><emph>ἑορτή</emph> ἐστι τὰ Θαργήλια</foreign> 'Thargelia are a festival'.</p>
                            
                            <p>Taking particular authors into account, the highest use of the discussed word can be found in <persName key="Joannes Chrysostomus">Joannes’ Chrysostomus (c. 347 – 407)</persName> works – 591 occurrences. <persName key="Cyril_of_Alexandria">Cyrillus Alexandrinus</persName> (c. 376 – 444) with his 388 uses takes second place in this regard. Concerning non-Christian authors, <persName key="Flavius_Josephus">Flavius Josephus (c. AD 37 – c. 100)</persName> is the one who uses the word <foreign>ἑ.</foreign> the most often – 144 times. After him the following authors can be enumerated: <persName key="Plutarch">Plutarch (c. AD 46 – after AD 119)</persName> – 137 occurences, <persName key="Athenaeus">Athenaeus (2nd/3rd century AD)</persName> – 125, <persName key="Philo_of_Alexandria">Philo (c. 20 BC – c. AD 50)</persName> – 115, <persName key="Pausanias">Pausanias (c. 110 – c. 180)</persName> – 70, <persName key="Demosthenes">Demosthenes (384 – 322 BC)</persName> – 54, <persName key="Lucian_of_Samosata">Lucian (c. 125 – after 180)</persName> – 44, <persName key="Herodotus">Herodotus</persName> – 33, <persName key="Plato">Plato (428/427 or 424/423 – 348/347 BC)</persName> – 27 and <persName key="Xenophon">Xenophon (c. 430 – 355/354 BC)</persName> – 25. This list was prepared thanks to the TLG tools. However, one should remember that such statistics are never fully free of mistakes and one form could be counted twice because of different versions of the same text encompassed in the corpus.</p>
                            
                            <p>Regarding the epigraphic evidence, the word <foreign>ἑ.</foreign> is attested in a high amount of inscriptions from different regions (about 350). <placeName key="Asia_Minor">Asia Minor</placeName> provides most of the material, but there are also many examples from <placeName key="Egypt">Egypt</placeName>, <placeName key="Nubia">Nubia</placeName>, <placeName key="Cyrenaica">Cyrenaica</placeName> and <placeName key="Attica">Attica</placeName>.</p>
                    </div>
                
                <div type="textpart" n= "Classical_tradition - usage_and_commentary">
                    <head>Classical tradition – usage and commentary</head>
                    <p>Lemma <foreign>ἑορτή</foreign> is usually translated as ‘a religious feast/a festival in honour of a god or gods’.  Scholars, nevertheless, find it quite problematic to deliver an exact definition of this term and, as a result, many different religious activities are taken into account while this phenomenon is being discussed (v. Mikalson 1982: 213; Parker 2005: 159, 369). <foreign>ἑ.</foreign> is sometimes identified with the term <rs type="practice"><w lemma="θυσία">θυσία</w></rs> ‘sacrifice’ (Casabona 1966: 132-134), which is well illustrated by following passage from <ref type="lit">Iscocrates, 19, 10</ref>: <foreign xml:lang="grc">καὶ <emph>οὔτε θυσίαν</emph> οὔτε θεωρίαν <emph>οὔτ' ἄλλην ἑορτὴν</emph> οὐδεμίαν χωρὶς ἀλλήλων ἤγομεν</foreign> 'we would perform no sacrifice, make no pilgrimage, and celebrate no festival except in one another's company' (translated: G. Norlin). On the other hand, however, some scholars try to mark boundaries precisely between these two terms (v. Mikalson, op. cit.; Prince, Kearns 2004: 215). The main point is to be a broader meaning of <foreign>ἑ.</foreign> containing <foreign>θυσία</foreign> in itself. J. Mikalson states plainly (op. cit.: 213): 'There was a <foreign>thysia</foreign>, a sacrifice, of some type in each <foreign>heorte</foreign>, but each <foreign>thysia</foreign> was not a <foreign>heorte</foreign>'. Different understanding of these two terms in antiquity may be proven by the fact that the works <foreign>περὶ ἑορτῶν</foreign> and <foreign>περὶ θυσιῶν</foreign> were written as separate entries. Parker (op. cit.: 159), on the other hand, claims that only sacrifices or rites observed by a huge group of people could be described as <foreign>ἑορταί</foreign>. Smaller organisations usually spoke of their rituals as <foreign>θυσίαι</foreign>.</p>
                    <p>In the beginning <foreign>ἑ.</foreign> encompassed events of various types, both public and private. According to Mikalson (op. cit.: 215), in the 5th century BC <placeName key="Athens">Athens</placeName>, nonetheless, each festival (including women’s feast) was under the control of the state and was financed by the magistrates (so-called <foreign><emph>ἑορτὴ δημοτελής</emph></foreign>). Many ancient authors pointed out, the main aim of the feast was to take a rest after the labour of everyday life, which in Greek can be described as <foreign><emph>ἄνεσις ἑορταστική</emph></foreign>, v. <ref type="lit"><ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0197%3Abook%3D10%3Achapter%3D3%3Asection%3D9">Strabo 10, 3, 9</ref></ref>. <persName key="Plato">Plato</persName> in <ref type="lit"><title>Leg.</title> 2, 653 C-D</ref> develops this idea in the following way:</p>
                    
                    <quote>τούτων γὰρ δὴ τῶν ὀρθῶς τεθραμμένων ἡδονῶν καὶ λυπῶν παιδειῶν οὐσῶν χαλᾶται τοῖς ἀνθρώποις καὶ διαφθείρεται κατὰ πολλὰ ἐν τῷ βίῳ, θεοὶ δὲ οἰκτίραντες τὸ τῶν ἀνθρώπων ἐπίπονον πεφυκὸς γένος, <emph>ἀναπαύλας τε αὐτοῖς τῶν πόνων ἐτάξαντο τὰς τῶν ἑορτῶν ἀμοιβὰς</emph> [τοῖς θεοῖς], καὶ <persName type="myth" key="Muse">Μούσας</persName> <persName type="divine" key="Apollo">Ἀπόλλωνά</persName> τε μουσηγέτην καὶ <persName type="divine" key="Dionysos">Διόνυσον</persName> συνεορταστὰς ἔδοσαν, ἵν’ ἐπανορθῶνται, τάς τε τροφὰς γενομένας ἐν ταῖς ἑορταῖς μετὰ θεῶν.</quote>
                    
                    <quote>Now these forms of child-training, which consist in right discipline in pleasures and pains, grow slack and weakened to a great extent in the course of men's lives; so the gods, in pity for the human race thus born to misery, <emph>have ordained the feasts of thanksgiving as periods of respite from their troubles</emph>; and they have granted them as companions in their feasts the Muses and Apollo the master of music, and Dionysus, that they may at least set right again their modes of discipline by associating in their feasts with gods. (translated: William Heinemann)</quote> 
                    
                    <p>In many works, it is highlighted that a joyful atmosphere connected with good entertainment (<foreign><w lemma="παιδιά">παιδιά</w></foreign>), good food and good companionship were distinctive features of <foreign>ἑ.</foreign> (v. e.g. Mikalson, op. cit.: 216-218; Bremmer, 1994: 38). Association with good fun is discernible for example in the following passages: <ref type="lit">Aristoph., <title>Pax</title> 816-817</ref>: <foreign xml:lang="grc"><emph>ξύμ/παιζε</emph> τὴν ἑορτήν</foreign> 'keep the feast together with me' and <ref type="lit">Pl., <title>Phdr.</title> 276b</ref>: <foreign xml:lang="grc"><emph>παιδιᾶς καὶ ἑορτῆς</emph> χάριν</foreign> 'for play and cheerful celebration', cf. also <ref type="lit"><ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Aristot.+Rh.+2.3.&amp;fromdoc=Perseus%3Atext%3A1999.01.0059">Arist., <title>Rh.</title> 2, 3, 1380b</ref></ref>. Other important elements bound with festivals were music, dance and sports contests. That is why, many <foreign>ἑορταί</foreign> were to some extent also spectacles. Collocation <foreign xml:lang="grc">θεᾶσθαι τὴν ἑορτήν</foreign> ‘to see a festival’ is present, for example, in the following passus from <ref type="lit">Plato, <title>Resp.</title> 1, 327a</ref>: <foreign xml:lang="grc">Κατέβην [...] <emph>τὴν ἑορτὴν</emph> βουλόμενος <emph>θεάσασθαι</emph></foreign> 'I went down because I wanted <emph>to see a festival</emph>'. The visual side of the ancient Greek feast was for sure influenced by special <rs type="practice">festal clothes</rs> (<foreign xml:lang="grc"><emph>ἐσθὴς ἀνδρὸς</emph> ἡ/<emph>κόσμος γυναικὸς</emph> ὁ εἰς ἑορτὰς</foreign>) worn by participants, which are mentioned in <ref type="lit"><ref corresp="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0211%3Atext%3DEc.%3Achapter%3D9%3Asection%3D6">Xen., <title>Oec.</title> 9,6</ref></ref>. Parker, however, gives some examples of grim <foreign>ἑ.</foreign> and regards the breadth of participation as a real mark of <foreign>ἑ.</foreign> (op. cit.: 162).</p>
                    
                    <p>One should mention here that ancient festivals did not have a fixed programme. Despite this, it is possible to point out some activities inseparably intertwined with many (but not necessarily all) <foreign>ἑορταί</foreign> such as a <emph>procession</emph> (<rs type="practice"><w lemma="πομπή">πομπή</w></rs>), <emph>musical contest</emph> (<foreign><rs type="practice"><w lemma="ἀγών">ἀγὼν</w></rs> <w lemma="μουσικός">μουσικός</w></foreign>), <emph>sports contest</emph> (<foreign>ἀγὼν <w lemma="γυμνικός">γυμνικός</w></foreign>), <emph>banquet</emph> or <emph>partition of sacrificial meat</emph> (<rs type="practice"><foreign><w lemma="κρεανομία">κρεανομία</w></foreign></rs>), <emph>all night celebration</emph> or vigil (<rs type="practice"><foreign><w lemma="παννυχίς">παννυχίς</w></foreign></rs>) and <emph>general assemble</emph> of participants (<rs type="practice"><foreign><w lemma="πανήγυρις">πανήγυρις</w></foreign></rs>). For that reason, <rs type="speech"><foreign>πανήγυρις</foreign></rs> as a <foreign>pars pro toto</foreign> may also gain the meaning ‘feast, festival’ and be used as a synonym for <foreign>ἑ</foreign>. This usage is particularly frequent in later texts where both words are often juxtaposed as a rhetorical gemination reinforcing the importance of a respective feast (see below). And conversely, <rs type="speech"><foreign>ἑ.</foreign></rs> may sometimes mean general assembly or gathering of people: <foreign xml:lang="grc"><emph>ὄχλος καὶ ἑ.</emph> καὶ στρατὸς καὶ πλῆθος</foreign> 'a crowd and gathering and assembled multitude and a mass of men'., v. <ref type="lit">Plot. 6.6.12</ref>.</p> 
                    
                    <p>Due to a firm association with playful time <rs type="speech"><foreign>ἑ.</foreign></rs> can be used metaphorically as ‘a pleasure’, especially when something seems unexpectedly (from the speaker’s point of view) pleasant for somebody (v. Mikalson, op. cit.: 218). Such usage can be traced in the following citation: <ref type="lit"><ref corresp="https://www.perseus.tufts.edu/hopper/text?doc=Thuc.+1.70&amp;fromdoc=Perseus%3Atext%3A1999.01.0199">Th. 1.70.8</ref></ref>: <foreign xml:lang="grc">ἑορτὴν ἡγεῖσθαι <emph>τὸ τὰ δέοντα πρᾶξαι</emph></foreign>'(The Athenians) consider <emph>doing what has to be done</emph> nothing more than pleasure'; cf. also <ref type="lit"><ref corresp="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0005%3Acard%3D178">Aeschyl., Eum. 190-193</ref></ref>.</p>
                    
                    <p>Following ancient sources some scholars claim (cf. Mikalson, op. cit. 214) that as <foreign>ἑορταί</foreign> should be defined such events which have a proper name – like <foreign xml:lang="grc">ἡ <w lemma="Παναθήναια">τῶν Παναθηναίων</w> ἑ.</foreign> 'the festival of Panathenaia' in <ref type="lit"><ref corresp="https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0069%3Aspeech%3D4%3Asection%3D35">D.4.35</ref></ref> – and end with the letter -a (because they are mostly plural neuter forms). This observation was noted by <persName key="Herodotus">Herodotus</persName> in <ref type="lit"><ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Hdt.+1.148&amp;fromdoc=Perseus%3Atext%3A1999.01.0125">1, 148, 2</ref></ref>. Mikalson (op. cit. 214) based on the ancient evidence provides in his article subsequent list of <placeName key="Athens">Athenian</placeName> <foreign>ἑορταί</foreign>: <rs type="practice"><foreign>Anthesteria</foreign></rs>, <rs type="practice"><foreign>Apatouria</foreign></rs>, <rs type="practice"><foreign>Bendideia</foreign></rs>, <rs type="practice"><foreign>Brauronia</foreign></rs>, <rs type="practice">City <foreign>Dionysia</foreign></rs>, <rs type="practice"><foreign>Eleusinia</foreign></rs>, <rs type="practice"><foreign>Haloa</foreign></rs>, <rs type="practice"><foreign><placeName key="Eleusis">Eleusinian</placeName></foreign> Mysteries</rs>, <rs type="practice"><foreign>Panathenaia</foreign></rs>, <rs type="practice"><foreign>Proerosia</foreign></rs>, <rs type="practice"><foreign>Pyanopsia</foreign></rs>, <rs type="practice"><foreign>Skira</foreign></rs>, <rs type="practice"><foreign>Stenia</foreign></rs>, <rs type="practice"><foreign>Synoikia</foreign></rs>, <rs type="practice"><foreign>Tauropolia</foreign></rs>, <rs type="practice"><foreign>Thargelia</foreign></rs>, <rs type="practice"><foreign>Thesmophoria</foreign></rs>, <rs type="practice"><foreign>Asklepieia</foreign></rs> in <placeName key="Pireus">Piraeus</placeName> and <rs type="practice"><foreign>Theoria</foreign></rs> to <persName type="divine" key="Apollo">Apollo</persName> on <placeName key="Delos">Delos</placeName> (<foreign>Delia</foreign>) (for a more detailed list see Parker, op. cit.: 456-485).</p>
                    </div>
                
                <div type="textpart" n= "The Septuagint">
                    <head>The Septuagint</head>
                    <p><foreign>ἑ.</foreign> is an equivalent of three Hebrew words: <foreign><emph>khag</emph></foreign>, <foreign><emph>khodesh</emph></foreign> and <foreign><emph>mo-ade'</emph></foreign>. What is interesting, Hebrew <foreign>khag</foreign> denotes festal gathering, especially one of three great <rs type="practice">pilgrim-feasts</rs> generally connected with pilgrimage, joy and dance. <foreign>ἑ.</foreign> occurs in the Septuagint 124 times, its first attestation can be found in  <ref type="lit">Ex. 10, 9</ref>: <foreign xml:lang="grc">ἔστιν γὰρ <emph>ἑορτὴ κυρίου</emph> τοῦ θεοῦ ἡμῶν</foreign> 'for we must hold a feast to the Lord' (ESV). This Greek word in the Septuagint is used mostly for Jewish feasts such as <rs type="practice"><emph>Passover</emph></rs> (<foreign xml:lang="grc">τὸ πασχα ἑορτή</foreign>, v. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/26/450001/459999/ch/3b86bc9a8fd994496709ec3acf2d6ee5/">Ez. 45, 21</ref></ref>); <rs type="practice"><emph>the feast of Unleavened Bread</emph></rs> (<foreign xml:lang="grc">ἡ ἑ. τῶν ἀζύμων</foreign>, v. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/14/300001/309999/ch/955152b4a76b7ea60e6ff21b9e465f26/">II Ch. 30, 13</ref></ref>), <rs type="practice"><emph>the feast of Weeks</emph></rs> (<foreign xml:lang="grc">ἡ ἑ. ἑβδομάδων</foreign>, v. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/5/160001/169999/ch/9e15d55ed191898cecf0be0556f135b1/">De. 16, 10</ref></ref>), <rs type="practice"><emph>Pentecost</emph></rs> (<foreign xml:lang="grc">ἡ πεντηκοστὴ ἡ ἑ.</foreign>, v. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/42/20001/29999/ch/5ec05edec1ef884ac5bd3e119e7c651d/">To. 2,1</ref></ref>),<rs type="practice"><emph> feast of the Harvest</emph></rs> (<foreign xml:lang="grc">ἑ. θερισμοῦ</foreign>, v. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/2/230001/239999/ch/c20b5ba36d8becfaa824fa3ac367741d/">Ex. 23, 16</ref></ref>); <rs type="practice"><emph>the feast of Tabernacles</emph></rs> (<foreign xml:lang="grc">ἑ. σκηνῶν</foreign>, v. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/3/230001/239999/ch/239428016a19101fc7fe6c71703b1115/">Le. 23, 34</ref></ref>); <foreign xml:lang="grc">ἡ ἑ. τῆς σκηνοπηγίας</foreign>, v. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/38/140001/149999/ch/29386668605e875ce2e929292624be96/">Za. 14, 16</ref></ref>); <rs type="practice"><emph>feast of the Ingathering</emph></rs> (<foreign xml:lang="grc">ἑ. συντελείας</foreign>, v. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/2/230001/239999/ch/c20b5ba36d8becfaa824fa3ac367741d/">Ex. 23, 16</ref></ref>); <foreign xml:lang="grc">ἑ. συναγωηῆς</foreign>, v. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/2/340001/349999/ch/57f05ef1f45e503a62515baeed503762/">Ex. 34, 22</ref></ref>). The term is employed even when the observance of these festivals is perverted by the Israelites and brings God's punishment upon them, for example in <ref type="lit">Is. 1, 14</ref>: <foreign xml:lang="grc">καὶ <emph>τὰς ἑορτὰς ὑμῶν μισεῖ</emph> ἡ ψυχή μου</foreign> 'your appointed <emph>feasts my soul hates</emph>' (ESV). The word <foreign>ἑ.</foreign> in a similar context can be also juxtaposed with its antonym <w lemma="πένθος">πένθος</w> 'grief, sorrow': <ref type="lit">I Ma. 1, 39</ref>: <foreign xml:lang="grc">καὶ μεταστρέψω <emph>τὰς ἑορτὰς ὑμῶν εἰς πένθος</emph></foreign> 'and I will <emph>turn your feasts into mourning</emph>', cf. also <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/42/20001/29999/ch/5ec05edec1ef884ac5bd3e119e7c651d/">To. 2,6</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/30/80001/89999/ch/b7f9598267a351124b75aed6245b6f2f/">Am. 8,10</ref></ref>. One of the most common collocations with <foreign>ἑ.</foreign> in Septuagint is <foreign xml:lang="grc">ἑορτὴ <emph>τοῦ κυρίου</emph></foreign> 'a feast <emph>of the lord</emph>' (e.g. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/2/130001/139999/ch/4757b9edcdc0b607b86eb48ad968c781/">Ex. 13, 6</ref></ref>)/<foreign xml:lang="grc">ἑορτὴ <emph>τῷ κυρίῳ</emph></foreign> 'a feast <emph>for the Lord</emph>' (e.g. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/3/230001/239999/ch/239428016a19101fc7fe6c71703b1115/">Le. 23, 37</ref></ref>). Moreover, <foreign>ἑ.</foreign> quite often links with personal pronouns in the genitive case forming possessive expressions, like <foreign xml:lang="grc">ἐν ταῖς ἑορταῖς <emph>ὑμῶν</emph></foreign> 'during <emph>yours</emph> festivals'(e.g. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/4/100001/109999/ch/de4b9e19e35816f6fa1f2b537da5aeec/">Nu. 10, 10</ref></ref>)/<foreign xml:lang="grc">ἐν ταῖς ἑορταῖς <emph>μου</emph></foreign> 'during <emph>my</emph> festivals' (e.g. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/septuagint-lxx/read-the-bible-text/bibel/text/lesen/stelle/4/280001/289999/ch/c6b7736aec3177062e65dd33a4e19630/">Nu. 28, 2</ref></ref>). With the preposition <foreign><w lemma="ἐν">ἐν</w></foreign>, on the other hand, <foreign>ἑ.</foreign> usually express time or circumstances standing for a Hebrew word <foreign>mo-ade'</foreign> 'appointed time > sacred timed’. Once exceptionally <foreign>ἑ.</foreign> indicates pagan feast – <rs type="practice"><foreign>Dionysia</foreign></rs>: <ref type="lit">II Mach. 6, 7</ref>: <foreign xml:lang="grc">γενομένης δὲ <emph>Διονυσίων ἑορτῆς</emph></foreign> 'when <emph>the festival of Dionysos</emph> came'. It is worth noting, however, that this book was originally written in Greek.</p>
                </div>
                
                <div type="textpart" n= "The New_Testament">
                    <head>The New Testament</head>
                    <p><foreign>ἑ.</foreign> in the New Testament can be found 25 times (the most often in the <ref type="lit">Gospel of. St. John</ref>): <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/50/260001/269999/ch/0ea517b2e4691e281c06a3b8ce1168f5/">Matthew 26,5</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/50/270001/279999/ch/2664d654cbe775508098a87b05a1dfd4/">Matthew 27,15</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/51/140001/149999/ch/596eaa2789c67fa590dbcd1d0295a8e7/">Mark 14,2</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/51/150001/159999/ch/c20f319a7811a68461fb556fe48c02d3/">Mark 15,6</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/52/20001/29999/ch/59f6b0e6af73cbec01e6419e08a9e8e1/">Luke 2,41</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/52/20001/29999/ch/59f6b0e6af73cbec01e6419e08a9e8e1/">Luke 2,42</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/52/220001/229999/ch/b35ba21440d524cec22ff9e04f2dec96/">Luke 22,1</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/20001/29999/ch/82231f02b18e14a802e0f70a4b082733/">John 2,23</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/40001/49999/ch/8f6ecf64cbd617f9f3ecdc1518f6e86f/">John 4,45</ref></ref> (twice); <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/50001/59999/ch/88fd9333f10467caa8edb02192ccba76/">John 5,1</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/60001/69999/ch/760a93551fe54fb99ef97507b6a8bcbd/">John 6,4</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/70001/79999/ch/ad28fb33a341ecbcdd714a8c4f6e2b3f/">John 7,2</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/70001/79999/ch/ad28fb33a341ecbcdd714a8c4f6e2b3f/">John 7,8</ref></ref> (twice); <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/70001/79999/ch/ad28fb33a341ecbcdd714a8c4f6e2b3f/">John 7,10</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/70001/79999/ch/ad28fb33a341ecbcdd714a8c4f6e2b3f/">John 7,11</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/70001/79999/ch/ad28fb33a341ecbcdd714a8c4f6e2b3f/">John 7,14</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/70001/79999/ch/ad28fb33a341ecbcdd714a8c4f6e2b3f/">John 7,37</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/110001/119999/ch/0847096e7201e02327a621fa99e9e2f9/">John 11,56</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/120001/129999/ch/4ebea51221c9f2acf91e330d0ec3a717/">John 12,12</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/120001/129999/ch/4ebea51221c9f2acf91e330d0ec3a717/">John 12,20</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/130001/139999/ch/798f04467d893f0246d451cd6adad597/">John 13,1</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/130001/139999/ch/798f04467d893f0246d451cd6adad597/">John 13,29</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/61/20001/29999/ch/bfdf572ade3986268561040b221786ba/">Colossians 2,16</ref></ref>. The term is used to indicate feasts from the public Jewish calendar, which are – as stated above – concentrated generally on joyful gathering and ceremonial eating. <foreign>ἑ.</foreign> the most often refers to <emph>Passover</emph> and sometimes is linked with the proper name of this festival, e.g.: <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/52/20001/29999/ch/59f6b0e6af73cbec01e6419e08a9e8e1/">Luke 2,41</ref></ref>: <foreign xml:lang="grc">τῇ ἑορτῇ τοῦ πάσχα</foreign> 'for the feast of Passover' (cf. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/60001/69999/ch/760a93551fe54fb99ef97507b6a8bcbd/">John 6,4</ref></ref>). It is also sometimes used with the names of the other Jewish festivals – <emph>the feast of Unleavened Bread</emph> (<foreign xml:lang="grc">ἡ ἑορτὴ τῶν ἀζύμων</foreign>, v. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/52/220001/229999/ch/b35ba21440d524cec22ff9e04f2dec96/">Luke 22,1</ref></ref>); <emph>the feast of Tabernacles</emph> (<foreign xml:lang="grc">ἡ ἑορτὴ τῶν Ἰουδαίων ἡ σκηνοπηγία</foreign>, v. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/70001/79999/ch/ad28fb33a341ecbcdd714a8c4f6e2b3f/">John 7,2</ref></ref>). Additionally, <persName key="Saint_John">St. John</persName> quite often employs the expression ‘<emph>Jewish</emph> festival’ – <foreign xml:lang="grc">ἑορτὴ <emph>τῶν Ἰουδαλίων</emph></foreign> (v. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/50001/59999/ch/88fd9333f10467caa8edb02192ccba76/">John 5,1</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/60001/69999/ch/760a93551fe54fb99ef97507b6a8bcbd/">6,4</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/70001/79999/ch/ad28fb33a341ecbcdd714a8c4f6e2b3f/">7,2</ref></ref>). The other common collocations with the word <foreign>ἑ.</foreign> in the Greek New Testament are: ‘to go to/for a feast’: <foreign xml:lang="grc">εἰς τὴν ἑορτήν ἔρχεσθαι</foreign> (eg. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/40001/49999/ch/8f6ecf64cbd617f9f3ecdc1518f6e86f/">John 4,45</ref></ref>)/<foreign xml:lang="grc">εἰς τὴν ἑορτήν ἀναβαίνειν</foreign> (eg. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/70001/79999/ch/ad28fb33a341ecbcdd714a8c4f6e2b3f/">John 7,8</ref></ref>) and ‘during the time of the feast’: <foreign xml:lang="grc">ἐν τῇ ἑορτῇ</foreign> (eg. <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/50/260001/269999/ch/0ea517b2e4691e281c06a3b8ce1168f5/">Mtthew 26,5</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/51/140001/149999/ch/596eaa2789c67fa590dbcd1d0295a8e7/">Mark 14,2</ref></ref>; <ref type="lit"><ref corresp="https://www.academic-bible.com/en/online-bibles/greek-new-testament-ubs5/read-the-bible-text/bibel/text/lesen/stelle/53/120001/129999/ch/4ebea51221c9f2acf91e330d0ec3a717/">John 12,20</ref></ref>).</p>
                </div>
                    
                <div type="textpart" n= "Late_Antiquity">
                    <head>Late Antiquity</head>
                    <p>As Mikalson notices (op. cit.: 219), the word <foreign>ἑ.</foreign> expands its meaning in later texts and tends to be used to describe celebrations of various kinds, including a private birthday (cf. <ref type="lit">Suda-<w lemma="γενέθλια">γενέθλια</w></ref>). Despite that, this word is most commonly used to indicate every religious feast, Christian, Jewish and pagan.</p>
                    <p>According to the Glossary of Later and Byzantine Greek, Christian festivals divided into two groups: the one connected with the biblical history of <persName key="Jesus">Jesus Christ</persName> (<foreign><emph>δεσποτικαὶ</emph> ἑ.</foreign>) such as: <rs type="practice"><foreign>τὰ Χριστούγεννα</foreign></rs> (Christmas), <rs type="practice"><foreign>ἡ Ἀνάληψις</foreign></rs> ‘the feast of the Lord’s Ascension’, sometimes just Sunday, as well, and the second one – a group of festivals in honour of the <persName key="Mary">Mather of God</persName> (<foreign><emph>θεομητορικαὶ</emph> ἑ.</foreign>), such as: <rs type="practice"><foreign>ὁ Εὐαγγελισμός</foreign></rs> ‘Annunciation’. Obviously, <emph>Easter</emph> was considered as a Christian feast of the greatest importance. In sources it is often expressed by just a word <foreign>ἑ.</foreign>, sometimes it is, however, additionally determined by adjectives, e.g.: <foreign xml:lang="grc">ἡ <w lemma="μέγας">μεγάλη</w> ἑ.</foreign>’the great festival’ (cf. e.g. <ref type="lit">Joannes Chrysostomus, <title>Adversus ebriosos et de resurrectione domini nostri Jesu Christi</title> 438</ref>: <foreign xml:lang="grc">Ἑορτάσωμεν <emph>τὴν ἑορτὴν</emph> ταύτην <emph>τὴν μεγίστην</emph> καὶ λαμπρὰν, ἐν ᾗ ἀνέστη ὁ Κύριος</foreign> 'So let us celebrate <emph>this feast, the greatest</emph> and most brilliant of them all, the one in which the Lord is risen' (translated: D. C. Ford); <foreign xml:lang="grc"><w lemma="ἅγιος">ἁγία</w> ἑ.</foreign> 'a holy festival’, cf. <ref type="lit">Joannes Chrysostomus, <title>Ad populum Antiochenum</title> 11, 128</ref>: <foreign xml:lang="grc">τὴν <emph>ἁγίαν</emph> ταύτην ἔλθωμεν <emph>ἑορτὴν</emph></foreign> 'we may come [...] to this <emph>holy feast</emph>' (translated: Ph. Schaff);  <foreign xml:lang="grc"><w lemma="ἱερός">ἱερὰ</w> ἑ.</foreign> ‘sacred/hallowed festival’: <ref type="lit">Joannes Chrysostomus, <title>Ad populum Antiochenum</title> 18, 179</ref>: <foreign xml:lang="grc">οὕτω τὴν <emph>ἱερὰν</emph> ἀγάγωμεν <emph>ἑορτήν</emph></foreign> 'we may thus keep <emph>the sacred feast</emph> (translated: Ph. Schaff). The discussed word can be also followed by the partitive genitive of the same noun (<foreign xml:lang="grc">ἑ. ἑορτῶν</foreign> 'festival of festivals') and juxtaposed, as stated above, with the word <foreign><w lemma="πανήγυρις">πανήγυρις</w></foreign>, cf. e.g. <ref type="lit">Gregorius Nazianzenus, <title>In sanctum pascha</title> B 30</ref>: <foreign xml:lang="grc">Πάσχα Κυρίου [..]. Αὕτη <emph>ἑορτῶν</emph> ἡμῖν <emph>ἑορτὴ</emph>, καὶ <emph>πανήγυρις πανηγύρεων</emph></foreign> 'The Lord’s Pascha [...] It is to us <emph>the feast of feasts</emph> and <emph>festival of festivals</emph>' (translated: N. V. Harrison).</p>
                    <p>In polemical literature, <foreign>ἑ.</foreign> is used to describe <emph>pagan or Jewish holidays</emph>. It may then be accompanied by pejorative epithets. A particular example of this can be found in the <title>Paraphrase of St. John's Gospel</title> by <persName key="Nonnus_of_Panopolis">Nonnus (5th century AD)</persName>. In this author, the word <foreign>ἑ.</foreign> is used, interestingly, only in relation to the perverted and condemnable Jewish holidays, which are contrasted with the true Passover of <persName key="Jesus">Jesus Christ</persName> (Doroszewski 2022: 128-9). The Jewish Passover in <persName key="Nonnus_of_Panopolis">Nonnus</persName>' poem resembles a <rs type="practice">Bakchic orgy</rs> and it is accompanied by epithets and terms associated with the cult of <persName type="divine" key="Dionysos">Dionysos</persName>: <foreign xml:lang="grc"><w lemma="θυιάς">θυιὰς</w> ἑ.</foreign> 'Bacchic feast' (<ref type="lit"><title>Par.</title> II, 113</ref>), <foreign xml:lang="grc">ἑ. <w lemma="φιλόργιος">φιλόργιος</w></foreign> 'feast loving orgies' (<ref type="lit"><title>Par.</title> VI, 9</ref>), <foreign xml:lang="grc">ἑ. <w lemma="ἀσίγητος">ἀσίγητος</w></foreign> 'never silent feast' (<ref type="lit"><title>Par.</title> XI, 227</ref>), <foreign xml:lang="grc"><w lemma="εὐκέλαδος">εὐκέλαδος</w> ἑ.</foreign> 'well-sounding feast' (<ref type="lit"><title>Par.</title> VII, 31</ref>), <rs type="practice"><foreign xml:lang="grc"><w lemma="κῶμος">κῶμος</w> ἑορτῆς</foreign></rs> ‘cheerful procession of the feast’ (<ref type="lit"><title>Par.</title> IV, 20 4</ref>). Moreover, <foreign>ἑ.</foreign> in <persName key="Nonnus">Nonnus</persName> is in one place strikingly contrasted with <foreign xml:lang="grc"><w lemma="ὅσιος">ὁσία</w> <w lemma="τελετή">τελετή</w></foreign> 'holy rite', a term referring to the Passover of <persName key="Jesus">Christ</persName>: <ref type="lit"><title>Par.</title> VII, 31-33</ref>: <foreign xml:lang="grc">ὑμεῖς <emph>εὐκελάδοιο</emph> μετέλθετε <emph>κῶμον ἑορτῆς</emph>·/οὔπω ἐγὼ κλισίας νεοπηγέας ἄρτι γεραίρων/εἰς <emph>τελετὴν ὁσίην</emph> ἐπιβήσομαι</foreign> 'Join <emph>the procession of the well-sound festival</emph> yourselves. I won't go for <emph>a holy feast</emph> to celebrate just built huts'. It seems particuralry intriguing since <persName key="St._John">St. John</persName> uses the word <foreign>ἑ.</foreign> in both senses in corresponding passus: <ref type="lit">John 7,8</ref>: <foreign xml:lang="grc">ὑμεῖς ἀνάβητε εἰς τὴν <emph>ἑορτήν</emph>· ἐγὼ οὐκ ἀναβαίνω εἰς τὴν <emph>ἑορτὴν</emph> ταύτην, ὅτι ὁ ἐμὸς καιρὸς οὔπω πεπλήρωται</foreign> 'Go to the <emph>festival</emph> yourselves. I am not going to this <emph>festival</emph>, for my time has not yet fully come' (cf. Doroszewski 2022: 147-151).</p>
                    <p>The case of <persName key="Nonnus">Nonnus</persName> illustrates a more general problem with the terminology employed for the Christian theology. Patristic authors like <persName key="Origen">Origen</persName> or <persName key="Cyril_of_Alexandria">Cyrillus Alexandrinus</persName> warn against identifying the Jewish Passover with <rs type="belief">the Passover of the <persName key="Jesus">Lord</persName></rs> (cf. Doroszewski 2022: 125). A passus from <persName key="Theodore_of_Heraclea">Theodore of <placeName key="Heraclea_Pontica">Heraclea</placeName> (AD 281–319)</persName> may serve as example of such point of view: <ref type="lit"><title>Fr. Jo.</title> 172</ref>: <foreign xml:lang="grc">Ἦν δὲ ἐγγὺς <emph>τὸ πάσχα τῶν Ἰουδαίων, οὐ τοῦ κυρίου</emph>· […] ἀλλ’οὐδὲ ὅπου οὗτοι εἱστήκεσαν, ἑώρτασεν ὁ Ἰησοῦς, ἀλλ’εἰς τὸ μέγα &lt;πάσχα&gt; ἀνέῳγεν τὸ σεσαρκωμένον καὶ κεκοσμημένον</foreign> '<emph>The Jewish Passover</emph> – <emph>not the Passover of the Lord</emph> – was approaching [. . .] Jesus was not observing the feast where those stood, but set out for the great Passover, the incarnate and praiseworthy feast' (translated: D. Jasiński).</p>
                    <p>The discussed word appears also in <persName key="Joannes_Chrysostomus">Joannes Chrysostomus</persName>’ speeches against the Jews. Here the analysed term is juxtaposed with the pejorative noun <foreign><w lemma="νόσημα">νόσημα</w></foreign> 'desease', which reinforces the tone of condemnation in his speech: <ref type="lit"><title>Adversus Judaeos</title> 1, 844</ref>: <foreign xml:lang="grc">Τί δέ ἐστι <emph>τὸ νόσημα</emph>; <emph>Ἑορταὶ τῶν ἀθλίων καὶ ταλαιπώρων Ἰουδαίων</emph> μέλλουσι προσελαύνειν συνεχεῖς καὶ ἐπάλληλοι...</foreign> 'What is this <emph>disease</emph>? <emph>The festivals of the pitiful and miserable Jews</emph> are soon to march upon us one after the other and in quick succession...' (translated: P. W. Harkins).</p>
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                    <head>Modern Greek</head>
                   <p> The modern Greek <foreign>γιορτή</foreign> with the very general meaning ‘holiday, religious feast, state feast, birthday, name day’ is a <emph>direct</emph> continuant of ancient Greek <foreign>ἑορτή</foreign>.</p>
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            <div type="bibliography">
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