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                <title xml:lang="grc">Thyepolos</title>
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                <p>"Animal Sacrifice in Ancient Greece" database (<ref>http://www.sacrificium.filg.uj.edu.pl</ref>).</p>
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                <change when="2022-02-03" who="Irene Vagionakis">encoded in XML</change>
                <change when="2016-03-07" who="Przemysław Biernat">written contents</change>
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            <div type="edition" xml:lang="it">
                <div type="textpart">
                    <p><w>θυηπόλος</w> thyepolos, subst.: poeta. Uno specialista rituale; adj. sacrificale.</p>                    
                </div>
                <div type="textpart" n="Etimologia_e_morfologia">
                    <head>Etimologia e morfologia</head>
                    <p>Aggettivo composto dal soggetto sostantivo thue-, 'sacrificio', e dal soggetto verbale pole-, 'camminare'. Il sostantivo soggetto thue- è un derivato del verbo <w>θύω</w> e forma la base del sostantivo <w>θύος</w>, εος, n. "sacrificio" (Hom. Il. 6.270, Od. 15.261; Hes. Op. 338; A. Ag. 1409, Eu. 835). Il verbo <w>πολέω</w> "muoversi, essere da qualche parte" è deverbativum da ie. il soggetto *kwel-, "girare" (Beekes 2010: 1168-1169 s.v. πέλομαι, 1462-1463 s.v. τέλομαι). Nella semantica composta pole- gravita verso 'sforzarsi per qualcosa, prendersi cura di qualcosa, occuparsi di qualcosa', cfr. <w>πυρπολέω</w>, 'prendersi cura del fuoco', <w>αἰπόλος</w> 'capraio'.</p>
                </div>
                <div type="textpart" n="Testimonianze">
                    <head>Testimonianze</head>
                    <p>Le occorrenze indicano che il termine θ. si riferiva a persone professionalmente coinvolte nei sacrifici, i cosiddetti "specialisti del rito". Euripide si riferisce all'indovino Kalchas in questo modo (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0107:card=716&amp;highlight=quhpo%2Flw%7C">IA. 746</ref>) e Ifigenia nel suo ruolo di sacerdotessa scita (<ref corresp="http://www.perseus.tufts.edu/hopper/text;jsessionid=F229F137AE20C157C95B394D22AA52F0?doc=Eur.+IT+1359&amp;fromdoc=Perseus%3Atext%3A1999.01.0111">IT. 1359</ref>). Ne La stanza di Aristofane, un servo esasperato si rivolge con questo nome al cesmologo (raccoglitore e interprete di oracoli, vedi Smith 1989, Flower 2008: 60-65) Hierocles, che interferisce in modo invadente con lo svolgimento del sacrificio (→ <ref corresp="com_02_pax.html">Pax 1124</ref>). Nello Stato <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Plat.+Rep.+2.364e&amp;fromdoc=Perseus%3Atext%3A1999.01.0167">364e</ref> il verbo θυηπολέω è usato nel contesto delle attività degli Orfei, che offrono riti di purificazione al popolo, ed è possibile che l'oratore lo abbia preso dal loro gergo. Sembra, quindi, che per gli autori attici θ. fosse un termine ombrello che copriva tutti i tipi di specialisti rituali.</p>
                    <p>A quale registro apparteneva la parola θ.? Un'analisi delle occorrenze ci porta a supporre che fosse un poetico, che in alcune regioni greche funzionava come termine ufficiale per il sacerdote di una data divinità.</p>
                    <p>Non troviamo il termine θ. nelle iscrizioni di culto, ma Plutarco, che altrimenti non usa la parola, descrive con essa i sacerdoti di Zeus Soter e Aratos nel Sykion (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0083:chapter=53&amp;highlight=quhpo%2Flos">Plut. Arat. 53</ref>) - senza dubbio questo deve essere stato il loro titolo ufficiale. Dionigi di Alicarnasso (I secolo a.C.) usa costantemente il termine θ. per descrivere le Vestalki romane (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=64&amp;highlight=quhpo%2Flous">2.64</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=65&amp;highlight=quhpo%2Flous%2Cquhpo%2Flwn%2Cquhpo%2Flou">2.65</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=65&amp;highlight=quhpo%2Flous%2Cquhpo%2Flwn%2Cquhpo%2Flou">3.67</ref>; altrimenti non lo usa) e all'interno della sua opera il termine assume un carattere strettamente tecnico. L'autore della dedica al Dio Supremo del II/III secolo d.C. è anche indicato come θ. (<ref corresp="http://epigraphy.packhum.org/text/304117">SEG 39:1555</ref>, Cipro).</p>
                    <p>Come designazione di un sacerdote del culto ufficiale, θ. appare anche in due iscrizioni tombali metriche: nel distico elegiaco scritto <ref corresp="http://epigraphy.packhum.org/text/14166">IG II2 11674</ref> (probabilmente II secolo d.C.) θ. è la designazione di un sacerdote della famiglia degli Eumolpidi; nel giambico <ref corresp="http://epigraphy.packhum.org/text/251968">Lepsia 11</ref> (Ionia) la sacerdotessa defunta si descrive come "θ. Demetria". L'aggettivazione θ. appare ancora nell'oracolo esametrico di Apollo di Patara, dato probabilmente all'inizio del II secolo a.C. e registrato in un'iscrizione estremamente rettificata <ref corresp="http://epigraphy.packhum.org/text/284064">TAM II 174</ref> del tempo di Commodo (vedi la meticolosa analisi di Papanikolaou, 2012). Pausania (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0159:book=4:chapter=9&amp;highlight=quhpolei%3Dte">4.9.4</ref>), invece, cita un oracolo giambico della Pizia in cui cade il verbo → <ref corresp="lexicon_thyepoleo.html">θυηπολέω</ref>.</p>
                    <p>Si può quindi supporre che θυηπόλος e θυηπολέω appartenessero al registro poetico e solo regionalmente (per esempio a Sicyon, in Afrodisia, dove gli altari di Afrodite erano chiamati θυηπολεῖα, <ref corresp="http://epigraphy.packhum.org/text/257019">Aphrodisias 140</ref>, <ref corresp="http://epigraphy.packhum.org/text/257020">Aphrodisias 141</ref>, <ref corresp="http://epigraphy.packhum.org/text/257021">Aphrodisias 142</ref>) erano usati come termini tecnici. Le loro caratteristiche metriche li rendono particolarmente adatti alla poesia giambica (lo nota anche Casabona, 1966: 121), nella quale li troviamo più frequentemente. Anche se entrambi i termini appartenevano al gergo di certi tipi di specialisti rituali nel periodo classico, questo deve essere legato alla loro dipendenza dalla poesia: Aristofane si riferisce a θ. Ierocle, che aveva a portata di mano una raccolta scritta di oracoli, mentre gli Orfei dello Stato eseguivano i loro riti (θυηπολοῦσιν) secondo gli scritti di Orfeo e Musaeus. Vale anche la pena notare che θ. Zeus Soter e Aratos al Sykion sono funzioni stabilite in relazione alla fondazione del culto del leader della lega achea recentemente scomparso. Sembra molto probabile che gli specialisti rituali locali avessero una voce importante nello stabilire i dettagli del culto, e quindi la nomenclatura, di cui troviamo echi in Plutarco, può aver riflesso una tradizione poetica vicina a loro.</p>                    
                </div>
                <div type="textpart" n="Occorrenze">
                    <head>Occorrenze</head>
                    <p><ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0011:card=200&amp;highlight=quhpo%2Flw%7C">A. Pers. 202</ref> (adj.); <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0107:card=716&amp;highlight=quhpo%2Flw%7C">Eu. IA. 746</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text;jsessionid=F229F137AE20C157C95B394D22AA52F0?doc=Eur.+IT+1359&amp;fromdoc=Perseus%3Atext%3A1999.01.0111">IT. 1359</ref>; <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0037:card=1105&amp;highlight=quhpo%2Fle">Ar. Pax 1124</ref>; <ref corresp="https://ia600507.us.archive.org/1/items/DIels19167PhilodemosUberDieGotter/DIels%201916:7%20-%20Philodemos%20U%CC%88ber%20die%20Go%CC%88tter.pdf">Phld. D. 1.4</ref>; <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=64&amp;highlight=quhpo%2Flous">DH 2.64</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=65&amp;highlight=quhpo%2Flous%2Cquhpo%2Flwn%2Cquhpo%2Flou">2.65</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=65&amp;highlight=quhpo%2Flous%2Cquhpo%2Flwn%2Cquhpo%2Flou">3.67</ref>; <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0083:chapter=53&amp;highlight=quhpo%2Flos">Plut. Arat. 53</ref></p>
                </div>
            </div>
            
            <div type="edition" xml:lang="en">
                <div type="textpart">
                    <p>θυηπόλος thyepolos, subst.: poet. A ritual specialist; adj. sacrificial.</p>
                </div>
                <div type="textpart" n="Etymology_and_morphology">
                    <head>Etymology and morphology</head>
                    <p>Adjective composed of the noun subject thue-, 'sacrifice', and the verb subject pole-, 'to walk'. The noun subject thue- is a derivative from the verb θύω and forms the basis of the noun θύος, εος, n. "sacrifice" (Hom. Il. 6.270, Od. 15.261; <ref type="lit">Hes. Op. 338</ref>; A. Ag. 1409, Eu. 835). The verb πολέω "to move, to be somewhere" is deverbativum from ie. the subject *kwel-, "to turn" (Beekes 2010: 1168-1169 s.v. πέλομαι, 1462-1463 s.v. τέλομαι). In the compound semantics pole- gravitates towards 'to strive for something, to take care of something, to attend to something', cf. πυρπολέω, 'to take care of the fire', αἰπόλος 'goat herder'.</p>
                </div>
                <div type="textpart" n="Testimonies">
                    <head>Testimonies</head>
                    <p>The occurrences indicate that the term θ. referred to people professionally involved in sacrificing, the so-called 'ritual specialists'. Euripides refers to the soothsayer Kalchas in this way (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0107:card=716&amp;highlight=quhpo%2Flw%7C">IA. 746</ref>) and Iphigenia in her role as a Scythian priestess (<ref corresp="http://www.perseus.tufts.edu/hopper/text;jsessionid=F229F137AE20C157C95B394D22AA52F0?doc=Eur.+IT+1359&amp;fromdoc=Perseus%3Atext%3A1999.01.0111">IT. 1359</ref>). In Aristophanes' The Room, an exasperated servant applies the term to the chresmologist (collector and interpreter of oracles, see Smith 1989, Flower 2008: 60-65) Hierocles, who intrusively interferes with the course of the sacrifice (→ <ref corresp="com_02_pax.html">Pax 1124</ref>). In the State <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Plat.+Rep.+2.364e&amp;fromdoc=Perseus%3Atext%3A1999.01.0167">364e</ref> the verb θυηπολέω is used in the context of the activities of the Orpheotists, offering purification rituals to the people, and it is possible that the speaker took it from their own jargon. It seems, therefore, that for the Attic authors θ. was an umbrella term covering all sorts of ritual specialists.</p>
                    <p>To which register did the word θ. belong? An analysis of the occurrences leads us to suppose that it was a poetic, which in some Greek regions functioned as an official term for the priest of a given deity.</p>
                    <p>We do not find the term θ. in cult inscriptions, but <persName key="Plutarch">Plutarch</persName>, who otherwise does not use the word, describes with it the priests of Zeus Soter and Aratos in Sykion (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0083:chapter=53&amp;highlight=quhpo%2Flos">Plut. Arat. 53</ref>) - no doubt this must have been their official title. Dionysius of Halicarnassus (1st century BC) consistently uses the term θ. to describe the Roman Vestalki (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=64&amp;highlight=quhpo%2Flous">2.64</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=65&amp;highlight=quhpo%2Flous%2Cquhpo%2Flwn%2Cquhpo%2Flou">2.65</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=65&amp;highlight=quhpo%2Flous%2Cquhpo%2Flwn%2Cquhpo%2Flou">3.67</ref>; otherwise he does not use it) and within his work the term takes on a strictly technical character. The author of the dedication to the Supreme God of the 2nd/ 3rd century AD is also referred to as θ. (<ref corresp="http://epigraphy.packhum.org/text/304117">SEG 39:1555</ref>, Cyprus).</p>
                    <p>As a designation for a priest of the official cult, θ. also appears in two metrical tomb inscriptions: in the elegiac distich written <ref corresp="http://epigraphy.packhum.org/text/14166">IG II2 11674</ref> (probably 2nd century AD) θ. is the designation for a priest of the Eumolpid family; in the iambic <ref corresp="http://epigraphy.packhum.org/text/251968">Lepsia 11</ref> (Ionia) the deceased priestess describes herself as "θ. Demetry." The adjectivally used θ. still appears in the hexametric oracle of Apollo of Patara, probably given in the early 2nd century BC and recorded in an extremely retorified inscription <ref corresp="http://epigraphy.packhum.org/text/284064">TAM II 174</ref> from the time of Commodus (see Papanikolaou's meticulous analysis, 2012). Pausanias (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0159:book=4:chapter=9&amp;highlight=quhpolei%3Dte">4.9.4</ref>), on the other hand, cites an iambic oracle of Pythia in which the verb → <ref corresp="lexicon_thyepoleo.html">θυηπολέω</ref> falls.</p>
                    <p>It can therefore be assumed that θυηπόλος and θυηπολέω belonged to the poetic register and only regionally (e.g. in Sicyon, in Aphrodisia, where the altars of Aphrodite were called θυηπολεῖα, <ref corresp="http://epigraphy.packhum.org/text/257019">Aphrodisias 140</ref>, <ref corresp="http://epigraphy.packhum.org/text/257020">Aphrodisias 141</ref>, <ref corresp="http://epigraphy.packhum.org/text/257021">Aphrodisias 142</ref>) were used as technical terms. Their metrical features make them particularly suited to iambic poetry (this is also noted by Casabona, 1966: 121), in which we find them most frequently. Even if both terms belonged to the jargon of certain ritual types of specialists in the classical period, this must be linked to their dependence on poetry: Aristophanes refers to θ. Hierocles, who had a written collection of oracles at hand, while the Orpheoteleans of the State performed their rituals (θυηπολοῦσιν) in accordance with the writings of Orpheus and Musaeus. It is also worth noting that θ. Zeus Soter and Aratos at Sykion are functions established in connection with the foundation of the cult of the recently deceased leader of the Achaean League. It seems very likely that local ritual specialists had an important voice in establishing the details of the cult, and thus the nomenclature, echoes of which we find in Plutarch, may have reflected a poetic tradition close to them.</p>                    
                </div>
                <div type="textpart" n="Occurrences">
                    <head>Occurrences</head>
                    <p><ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0011:card=200&amp;highlight=quhpo%2Flw%7C">A. Pers. 202</ref> (adj.); <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0107:card=716&amp;highlight=quhpo%2Flw%7C">Eu. IA. 746</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text;jsessionid=F229F137AE20C157C95B394D22AA52F0?doc=Eur.+IT+1359&amp;fromdoc=Perseus%3Atext%3A1999.01.0111">IT. 1359</ref>; <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0037:card=1105&amp;highlight=quhpo%2Fle">Ar. Pax 1124</ref>; <ref corresp="https://ia600507.us.archive.org/1/items/DIels19167PhilodemosUberDieGotter/DIels%201916:7%20-%20Philodemos%20U%CC%88ber%20die%20Go%CC%88tter.pdf">Phld. D. 1.4</ref>; <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=64&amp;highlight=quhpo%2Flous">DH 2.64</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=65&amp;highlight=quhpo%2Flous%2Cquhpo%2Flwn%2Cquhpo%2Flou">2.65</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=65&amp;highlight=quhpo%2Flous%2Cquhpo%2Flwn%2Cquhpo%2Flou">3.67</ref>; <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0083:chapter=53&amp;highlight=quhpo%2Flos">Plut. Arat. 53</ref></p>
                </div>
            </div>
            
            <div type="edition" xml:lang="pl">
                <div type="textpart">
                    <p>θυηπόλος thyepolos, subst.: poet. rytualny specjalista; adj. ofiarniczy.</p>
                    </div>
                <div type="textpart" n="Etymologia_i_morfologia">
                    <head>Etymologia i morfologia</head>
                    <p>Przymiotnik złożony z rzeczownikowego tematu thue-, „ofiara”, i czasownikowego tematu pole-, „chodzić”. Rzeczownikowy temat thue- jest derywatem od czasownika θύω i stanowi podstawę rzeczownika θύος, εος, n. „ofiara” (Hom. Il. 6.270, Od. 15.261; Hes. Op. 338; A. Ag. 1409, Eu. 835). Czasownik πολέω „poruszać się, przebywać gdzieś” to deverbativum z ie. tematu *kwel-, „obracać” (Beekes 2010: 1168-1169 s.v. πέλομαι, 1462-1463 s.v. τέλομαι). W złożeniach semantyka pole- ciąży ku „starać się o coś, dbać o coś, zajmować się czymś”, por. πυρπολέω, „dbać o ogień”, αἰπόλος „pasterz kóz”.</p>                    
                </div>
                <div type="textpart" n="Poświadczenia">
                    <head>Poświadczenia</head>
                    <p>Wystąpienia wskazują, że termin θ. odnoszono do ludzi zawodowo zajmujących się składaniem ofiar, tak zwanych „rytualnych specjalistów”. Eurypides określa w ten sposób wieszczka Kalchasa (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0107:card=716&amp;highlight=quhpo%2Flw%7C">IA. 746</ref>) oraz Ifigenię w jej roli scytyjskiej kapłanki (<ref corresp="http://www.perseus.tufts.edu/hopper/text;jsessionid=F229F137AE20C157C95B394D22AA52F0?doc=Eur.+IT+1359&amp;fromdoc=Perseus%3Atext%3A1999.01.0111">IT. 1359</ref>). W Pokoju Arystofanesa rozeźlony sługa zwraca się tym mianem do chresmologa (zbieracza i interpretatora wyroczni, zob. Smith 1989, Flower 2008: 60-65) Hieroklesa, który nachalnie wtrąca się w przebieg ofiary (→ <ref corresp="com_02_pax.html">Pax 1124</ref>). W Państwie <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Plat.+Rep.+2.364e&amp;fromdoc=Perseus%3Atext%3A1999.01.0167">364e</ref> czasownik θυηπολέω użyty jest w kontekście działań orfeotelestów, oferujących ludziom rytuały oczyszczające, i niewykluczone, że mówiący zaczerpnął go z ich własnego żargonu. Wydaje się więc, że dla autorów attyckich θ. było parasolowym terminem, obejmującym wszelkiej maści rytualnych specjalistów.</p>
                    <p>Do jakiego rejestru należało słowo θ.? Analiza wystąpień każe przypuszczać, że był to poetyzm, który w niektórych regionach Grecji funkcjonował jako oficjalne określenie kapłana danego bóstwa.</p>
                    <p>Terminu θ. nie odnajdujemy w inskrypcjach kultowych, jednak Plutarch, który poza tym wyrazu nie używa, określa nim kapłanów Zeusa Sotera i Aratosa w Sykionie (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0083:chapter=53&amp;highlight=quhpo%2Flos">Plut. Arat. 53</ref>) – bez wątpienia musiał to być ich oficjalny tytuł. Dionizjusz z Halikarnasu (I wiek p.n.e.) konsekwentnie posługuje się terminem θ. na określenie rzymskich Westalek (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=64&amp;highlight=quhpo%2Flous">2.64</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=65&amp;highlight=quhpo%2Flous%2Cquhpo%2Flwn%2Cquhpo%2Flou">2.65</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=65&amp;highlight=quhpo%2Flous%2Cquhpo%2Flwn%2Cquhpo%2Flou">3.67</ref>; poza tym go nie używa) i w obrębie jego dzieła termin ten nabiera ściśle technicznego charakteru. Jako θ. określa się również autor dedykacji dla Boga Najwyższego z II/III w. n.e. (<ref corresp="http://epigraphy.packhum.org/text/304117">SEG 39:1555</ref>, Cypr).</p>
                    <p>Jako określenie kapłana oficjalnego kultu θ. pojawia się też w dwóch metrycznych inskrypcjach nagrobnych: w pisanej dystychem elegijnym <ref corresp="http://epigraphy.packhum.org/text/14166">IG II2 11674</ref> (prawdopodobnie II wiek n.e.) θ. jest określeniem kapłana z rodu Eumolpidów; w jambicznej <ref corresp="http://epigraphy.packhum.org/text/251968">Lepsia 11</ref> (Jonia) zmarła kapłanka określa siebie jako „θ. Demetry”. Przymiotnikowo użyte θ. pojawia się jeszcze w heksametrycznej wyroczni Apollona z Patary, udzielonej prawdopodobnie na początku II w. p.n.e. i zapisanej w niezwykle zretoryzowanej inskrypcji <ref corresp="http://epigraphy.packhum.org/text/284064">TAM II 174</ref> z czasów Kommodusa (zob. drobiazgową analizę Papanikolaou, 2012). Pauzaniasz (<ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0159:book=4:chapter=9&amp;highlight=quhpolei%3Dte">4.9.4</ref>) przytacza natomiast jambiczną wyrocznię Pytii, w której pada czasownik → <ref corresp="lexicon_thyepoleo.html">θυηπολέω</ref>.</p>
                    <p>Można więc przypuszczać, że θυηπόλος i θυηπολέω przynależały do rejestru poetyckiego i tylko regionalnie (np. w Sykionie, w Afrodyzji, gdzie ołtarze Afrodyty nazywano θυηπολεῖα, <ref corresp="http://epigraphy.packhum.org/text/257019">Aphrodisias 140</ref>, <ref corresp="http://epigraphy.packhum.org/text/257020">Aphrodisias 141</ref>, <ref corresp="http://epigraphy.packhum.org/text/257021">Aphrodisias 142</ref>) używane były jako terminy techniczne. Ich cechy metryczne sprawiają, że w sposób szczególny pasują one do poezji jambicznej (zauważa to również Casabona, 1966: 121), w której odnajdujemy je najczęściej. Jeżeli nawet oba terminy należały do żargonu niektórych typów rytualnych specjalistów w epoce klasycznej, to należy wiązać to z ich zależnością od poezji: Arystofanes określa mianem θ. Hieroklesa, który miał pod ręką spisaną kolekcję wyroczni, natomiast orfeoteleści z Państwa odprawiali swe rytuały (θυηπολοῦσιν) w zgodzie z pismami Orfeusza i Muzajosa. Warto również zauważyć, że θ. Zeusa Sotera i Aratosa w Sykionie to funkcje powołane w związku z ufundowaniem kultu niedawno zmarłego przywódcy Ligi Achajskiej. Wydaje się bardzo prawdopodobne, że podczas ustanawiania szczegółów kultu ważny głos mieli lokalni rytualni specjaliści, a tym samym nomenklatura, której echa odnajdujemy u Plutarcha, mogła być odzwierciedleniem bliskiej im tradycji poetyckiej.</p>
                </div>
                <div type="textpart" n="Wystąpienia">
                    <head>Wystąpienia</head>
                    <p><ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0011:card=200&amp;highlight=quhpo%2Flw%7C">A. Pers. 202</ref> (adj.); <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0107:card=716&amp;highlight=quhpo%2Flw%7C">Eu. IA. 746</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text;jsessionid=F229F137AE20C157C95B394D22AA52F0?doc=Eur.+IT+1359&amp;fromdoc=Perseus%3Atext%3A1999.01.0111">IT. 1359</ref>; <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0037:card=1105&amp;highlight=quhpo%2Fle">Ar. Pax 1124</ref>; <ref corresp="https://ia600507.us.archive.org/1/items/DIels19167PhilodemosUberDieGotter/DIels%201916:7%20-%20Philodemos%20U%CC%88ber%20die%20Go%CC%88tter.pdf">Phld. D. 1.4</ref>; <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=64&amp;highlight=quhpo%2Flous">DH 2.64</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=65&amp;highlight=quhpo%2Flous%2Cquhpo%2Flwn%2Cquhpo%2Flou">2.65</ref>, <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0572:book=2:chapter=65&amp;highlight=quhpo%2Flous%2Cquhpo%2Flwn%2Cquhpo%2Flou">3.67</ref>; <ref corresp="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0083:chapter=53&amp;highlight=quhpo%2Flos">Plut. Arat. 53</ref></p>
                </div>
            </div>
            
            <div type="bibliography">
                <p>Beekes, Robert (2010). Etymological Dictionary of Greek. Leiden-Boston.</p>
                <p>Casabona, J. (1966). Recherches sur le vocabulaire des sacrifices en grec, des origines à la fin de l'époque classique. Aix-en-Provence.</p>
                <p>Flower, M. A. (2008). The Seer in Ancient Greece. Berkeley.</p>
                <p>Papanikolaou, D. (2012). “Hermogenes and the Tlos Sophist”. Classica et Mediaevalia 63: 119-160.</p>
                <p>Smith, Nicholas D. 1989. Diviners and Divination in Aristophanic Comedy. Classical Antiquity 8: 140-158.</p>
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