见Robin Osborne, Demos:the Discovery of Classical Attika, Cambridge:Cambridge University Press, 1985.关于村社的祭祀活动,   见S.C.Humphreys, The Strangeness of Gods:Historical Perspectives in the Interpretation of Athenian Religion, Oxford:Oxford University Press, 2004, Chapter 4, “A Sense of Agency:Religion in the Attic Demes”;Robert Parker, Polytheism and Society at Athens, 64.

　　 24 (4) 见Christiane Sourvinou-Inwood, “Further Aspects of Polis Religion, ”in Richard Buxton (ed.) , Readings in Greek Religion, Oxford:Oxford University Press, 2000, 38-55.

　　 25 (5) Robert parker, Athenian Religion:A History, Chapter 5, “Archaic Priesthood:the Problem of the Gene”详细讨论“宗族”的宗教崇拜功能, Appendix 2则列举并描述了所有“宗族”的详情。

　　 26 (6) 《雅典政制》, 57.1。

　　 27 (1) 亚里士多德:《雅典政制》, 54.6-7。

　　 28 (2) Aeschines, Against Ktesiphon, 18.

　　 29 (3) Russell Meiggs and David Lewis (eds.) , A Selection of Greek Historical Inscriptions to the End of the Fifth Century BC, Oxford:Oxford University Press, 1988, revised edition, no.44.

　　 30 (4) Russell Meiggs and David Lewis (eds.) , 前揭书, no.71.

　　 31 (5) IG I3, 6.铭文的英译参见Charles W.Fornara, Archaic Times to the End of the Peloponnesian War, Cambridge:Cambridge University Press, 1983, second edition, no.75.

　　 32 (6) IG I3, 32.英译文参见Charles W.Fornara, 前揭书, no.106.关于法令的定年, 见B.D.Meritt and H.T.WadeGery, “The Dating of Documents to

　　 the Mid-Fifth Century-II”, Journal of Hellenic Studies 83 (1963) , 100-117, 尤见111-114;Russell Meiggs, “The Dating of Fifth-Century Attic Inscriptions”, Journal of Hellenic Studies 86 (1966) , 86-98, 尤见96。

　　 33 (7) Russell Meiggs and David Lewis (eds.) , 前揭书, no.73.

　　 34 (8) 亚里士多德:《雅典政制》, 56.3-5。

　　 35 (9) 普鲁塔克:《客蒙传》, 8.7-9。

　　 36 (1) Demosthenes, On the Crown, 120.

　　 37 (2) Aeschines, Against Ktesiphon, 154.

　　 38 (3) Isocrates, On the Peace, 82.

　　 39 (4) Simon Goldhil, l“The Great Dionysia and Civic Ideology”, Journal of Hellenic Studies 107 (1987) , 58-76.

　　 40 (5) 埃斯库罗斯:《祈援女》 (Suppliant Women) , 368-369行, 600-604行。

　　 41 (6) 分别见埃斯库罗斯:《美惠女神》 (Eumenides) , 681-684行和977-987行。“美惠女神”为“复仇女神”的雅称。对城邦正义的歌颂见Paul Cartledge, “‘Deep Plays’:Theatre as Process in Greek Civic Life”, in P.E.Easterling (ed.) , The Cambridge Companion to Greek Tragedy, Cambridge:Cambridge University Press, 3-35, 尤见21页。

　　 42 (7) 欧里彼得斯:《祈援女》, 399-408行。文中的“统治者” (tyrannos) 通常译为僭主, 但此处译为“统治者”或“王”更为准确。

　　 43 (8) Simon Goldhill, 前引文;W.R.Connor, “City Dionysia and Athenian Democracy”, Classica et Mediaevalia 40 (1989) , 7-32.P.J.Rhodes, “Nothing to Do with Dionysus:Athenian Drama and the Polis”, Journal of Hellenic Studies 123 (2003) , 104-119则提出, 狄奥尼索斯节所展现的主要不是民主政治的观念, 而是雅典城邦的伟大和令人自豪之处。

　　 44 (1) 详细的讨论参见Nicle Loraux, The Children of Athena:Athenian Ideas about Citizenship and the Division between the Sexes,Princeton:Princeton University Press, 1993 (originally published in French as Les enfants d’Athéna:idées athéniennes sur la citoyennetéet la division des sexes, 1984) , Chapter 1.

　　 45 (2) 普鲁塔克:《客蒙传》, 8.5-7;《忒修斯传》, 36.1-4。

　　 46 (3) Pausanias, 1.17.2-6;3.3.7.

　　 47 (4) 关于葬礼演说如何成为城邦政治话语的深入剖析, 见Nicole Loraux, The Invention of Athens:the Funeral Oration in the Classical City, Cambridge, Mass.:Harvard University Press, 1986 (originally published in French as L’invention d’Athènes:histoire de l’oraison funèbre dans la citéclassique, 1981) .

　　 48 (5) 修昔底德:《伯罗奔尼撒战争史》, II.37。

　　 49 (6) Christiane Sourvinou-Inwood, “What Is Polis religion, ”1990, 13-37.