The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
consultant, diognetos, dodona	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 283
consultant, dionysios, slave-owner, dodona	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 101, 312
consultant, timarchos of chaironeia, fictitious, ?	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 570, 572, 573
consultants, slaves and slavery, as oracle	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 101
consultation, at deir el-bahari?, by amenhotep, son of hapu, ḥor, son of nes[---]	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 460, 464, 479, 480, 481, 619
consultation, at delphi, thessaly/thessalians	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 119, 120, 121, 122
consultation, at oropos amphiareion, athens, euxenipposs	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 311, 391, 676
consultation, at trophonion, amyntas son of perdikkas, macedonian royal figure	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 569
consultation, at trophonion, parmeniskos of metapontum	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 571
consultation, by athenians, delphi	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 80, 82, 120, 121, 122, 125, 217
consultation, by chaerephon, delphi	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 64
consultation, by isyllos, delphi	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 209, 210
consultation, by kroisos, delphi	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44
consultation, by mnesiepes of paros, delphi	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 50
consultation, by sextus quintilius condianus, amphilochos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 321
consultation, by teisamenos of elis, delphi	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 215
consultation, experience, of oracular	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 60, 63
consultation, for fever by ḥor, son of deir el-bahari, sanctuary of amenhotep and imhotep, nes[---], ?	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 460, 464, 479, 480, 481, 619
consultation, of astrologers by, agrippina the younger	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 279, 280, 298
consultation, of by individuals, oracles	Parker (2005), Polytheism and Society at Athens, 40, 118, 119
consultation, of dodona, kallisthenes, on spartan	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 70
consultation, of greek oracles, croesus, lydian king	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 102, 568, 660, 661, 676
consultation, of iurisconsultus, ambrose, on	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 74, 75
consultation, of oracle of amphiaraos at oropos, athenians	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 68, 69, 70, 71, 74, 75, 78, 79, 80
consultation, of oracle prompted by dream, deir el-medîna	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 82
consultation, of prohibited by, sortes praenestinae	Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 165, 166, 167
consultation, of sibylline books, decisions	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 162, 163, 164, 171
consultation, of sortes praenestinae, valerius maximus, on	Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 165, 166, 167
consultation, of trophonios regarding daimonion, socrates	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 572
consultation, pasiphae, sanctuary at thalamai, dedication recording ephors	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 317, 318
consultation, pertaining to dreams, divination, egyptian and greco-egyptian, oracular	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 82
consultation, sibylline books	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 88, 119, 164
consultation, sibylline books, tiberius vetoes	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 163, 190
consultation, trophonios, and trophonion, fasting before	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 627
consultation, truth, and multiple oracular	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 64
consultation, with dream interpreters at menouthis, asklepiodotos of alexandria, philosopher	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 733
consultation, with, oracles, roman	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 22
consultations, amphilochos, role of prophētai in	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 320
consultations, at dodona, boiotians	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 70
consultations, at temple gates, religion, egyptian and greco-egyptian, oracular	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 550, 721, 722
consultations, during new kingdom, divination, egyptian and greco-egyptian, oracular	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 78
consultations, of oracle at delphi, athenians	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 80, 120, 121, 122, 125, 227
consultations, of pythia, athenians	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 80, 120, 121, 122, 125, 227
consultations, oracles, egyptian, proxy	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 613, 614
consultations, oracles, sanctuaries, individual	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 53
consultations, plutarch, on individual	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 283
consultations, trophonios, and trophonion, payments for	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 573
consultations, trophonios, and trophonion, pinakes used to record	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 321
consultations, trophonios, and trophonion, terrifying nature of	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 570, 571
consultativeness	Wilson (2012), The Sentences of Sextus, 193
consulted, at didyma by diocletian, antioch	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 41
consulted, by amyntas son of perdikkas, trophonios, and trophonion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 569
consulted, by croesus, amphiaraos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 102, 660, 661, 676
consulted, by croesus, trophonios, and trophonion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 568
consulted, by diocletian, oracles	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 12, 41, 70
consulted, by mys for mardonios, trophonios, and trophonion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 103, 568, 569
consulted, by mys, amphiaraos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 11, 102, 103, 275, 310, 311, 615, 660, 669
consulted, by pi-pefēr, thoth ḥor, ?	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 434, 436, 437
consulted, by senate, pontifex maximus	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 73
consulted, for health concerns, oracles, greek	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 22
consulted, haruspices	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 64, 65
consulted, haruspices, not	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 40
consulted, incubation, egyptian and greco-egyptian, underworld associations of divinities	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 33
consulted, pontifices	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 65, 71, 72, 74, 95, 133, 196
consulted, regarding fertility, menouthis, isis	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 374, 375, 388, 606, 727, 728
consulted, regarding final illness, alexander the great sarapis	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 8, 388, 389, 390, 539, 565
consulted, sibylline books	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 40, 65, 73, 77, 124, 194
consulted, without prodigies, decemuiri sacris faciundis	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 67, 89, 95, 124
consulting, the bothros, gr. “technique in dead”	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 375
consulting, the oracle, wisdom, sophia	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 139
consulting, the ʾōb, heb. “technique in dead”	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 375
consults, apollo at didyma, diocletian, roman emperor, 284-305	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 12, 41, 70
consults, delphi, xenophon	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 12
consults, dodona oracle, sparta	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 272
consults, lector-priest at alexandria, ḥor of sebennytos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 721
consults, oracle at ammon, areopagos	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 256
consults, venus’ oracle, titus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 281

List of validated texts:

8 validated results for "consults"

1. Herodotus, Histories, 1.49, 1.52, 8.133-8.135 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alexander the Great, Sarapis consulted regarding final illness • Amphiaraos, consulted by Croesus • Amphiaraos, consulted by Mys • Amyntas son of Perdikkas (Macedonian royal figure), consultation at Trophonion • Athenians, consultation of oracle of Amphiaraos at Oropos • Athens, Euxenipposs consultation at Oropos Amphiareion • Croesus (Lydian king), consultation of Greek oracles • Delphi, consultation by Athenians • Trophonios (and Trophonion), consulted by Amyntas son of Perdikkas • Trophonios (and Trophonion), consulted by Croesus • Trophonios (and Trophonion), consulted by Mys for Mardonios

Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 70, 71, 217; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 8, 11, 102, 103, 310, 311, 568, 569, 615, 660, 661, 669

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1.49 τὰ μὲν δὴ ἐκ Δελφῶν οὕτω τῷ, Κροίσῳ ἐχρήσθη· κατὰ δὲ τὴν Ἀμφιάρεω τοῦ μαντηίου ὑπόκρισιν, οὐκ ἔχω εἰπεῖν ὅ τι τοῖσι Λυδοῖσι ἔχρησε ποιήσασι περὶ τὸ ἱρὸν τὰ νομιζόμενα ʽοὐ γὰρ ὦν οὐδὲ τοῦτο λέγεταἰ, ἄλλο γε ἢ ὅτι καὶ τοῦτο ἐνόμισε μαντήιον ἀψευδὲς ἐκτῆσθαι. ^1.52 ταῦτα μὲν ἐς Δελφοὺς ἀπέπεμψε, τῷ δὲ Ἀμφιάρεῳ, πυθόμενος αὐτοῦ τήν τε ἀρετὴν καὶ τὴν πάθην, ἀνέθηκε σάκος τε χρύσεον πᾶν ὁμοίως καὶ αἰχμὴν στερεὴν πᾶσαν χρυσέην, τὸ ξυστὸν τῇσι λόγχῃσι ἐὸν ὁμοίως χρύσεον· τὰ ἔτι καὶ ἀμφότερα ἐς ἐμὲ ἦν κείμενα ἐν Θήβῃσι καὶ Θηβέων ἐν τῳ νηῷ τοῦ Ἰσμηνίου Ἀπόλλωνος. ^8.133 οἱ μὲν δὴ Ἕλληνες ἔπλεον ἐς τὴν Δῆλον, Μαρδόνιος δὲ περὶ τὴν Θεσσαλίην ἐχείμαζε. ἐνθεῦτεν δὲ ὁρμώμενος ἔπεμπε κατὰ τὰ χρηστήρια ἄνδρα Εὐρωπέα γένος, τῷ οὔνομα ἦν Μῦς, ἐντειλάμενος πανταχῇ μιν χρησόμενον ἐλθεῖν, τῶν οἷά τε ἦν σφι ἀποπειρήσασθαι. ὅ τι μὲν βουλόμενος ἐκμαθεῖν πρὸς τῶν χρηστηρίων ταῦτα ἐνετέλλετο, οὐκ ἔχω φράσαι· οὐ γὰρ ὦν λέγεται· δοκέω δʼ ἔγωγε περὶ τῶν παρεόντων πρηγμάτων καὶ οὐκ ἄλλων πέρι πέμψαι. ^8.134 οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι. ^8.135 τότε δὲ θῶμά μοι μέγιστον γενέσθαι λέγεται ὑπὸ Θηβαίων· ἐλθεῖν ἄρα τὸν Εὐρωπέα Μῦν, περιστρωφώμενον πάντα τὰ χρηστήρια, καὶ ἐς τοῦ Πτῴου Ἀπόλλωνος τὸ τέμενος. τοῦτο δὲ τὸ ἱρὸν καλέεται μὲν Πτῷον, ἔστι δὲ Θηβαίων, κεῖται δὲ ὑπὲρ τῆς Κωπαΐδος λίμνης πρὸς ὄρεϊ ἀγχοτάτω Ἀκραιφίης πόλιος. ἐς τοῦτο τὸ ἱρὸν ἐπείτε παρελθεῖν τὸν καλεόμενον τοῦτον Μῦν, ἕπεσθαι δέ οἱ τῶν ἀστῶν αἱρετοὺς ἄνδρας τρεῖς ἀπὸ τοῦ κοινοῦ ὡς ἀπογραψομένους τὰ θεσπιέειν ἔμελλε, καὶ πρόκατε τὸν πρόμαντιν βαρβάρῳ γλώσσῃ χρᾶν. καὶ τοὺς μὲν ἑπομένους τῶν Θηβαίων ἐν θώματι ἔχεσθαι ἀκούοντας βαρβάρου γλώσσης ἀντὶ Ἑλλάδος, οὐδὲ ἔχειν ὅ τι χρήσωνται τῷ παρεόντι πρήγματι· τὸν δὲ Εὐρωπέα Μῦν ἐξαρπάσαντα παρʼ αὐτῶν τὴν ἐφέροντο δέλτον, τὰ λεγόμενα ὑπὸ τοῦ προφήτεω γράφειν ἐς αὐτήν, φάναι δὲ Καρίῃ μιν γλώσσῃ χρᾶν, συγγραψάμενον δὲ οἴχεσθαι ἀπιόντα ἐς Θεσσαλίην.'' None

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1.49 Such, then, was the answer from Delphi delivered to Croesus. As to the reply which the Lydians received from the oracle of Amphiaraus when they had followed the due custom of the temple, I cannot say what it was, for nothing is recorded of it, except that Croesus believed that from this oracle too he had obtained a true answer. ^1.52 Such were the gifts which he sent to Delphi . To Amphiaraus, of whose courage and fate he had heard, he dedicated a shield made entirely of gold and a spear all of solid gold, point and shaft alike. Both of these were until my time at Thebes, in the Theban temple of Ismenian Apollo. ^8.133 The Greeks, then, sailed to Delos, and Mardonius wintered in Thessaly. Having his headquarters there he sent a man of Europus called Mys to visit the places of divination, charging him to inquire of all the oracles which he could test. What it was that he desired to learn from the oracles when he gave this charge, I cannot say, for no one tells of it. I suppose that he sent to inquire concerning his present business, and that alone. ^8.134 This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. ' "^8.135 But at this time there happened, as the Thebans say, a thing at which I marvel greatly. It would seem that this man Mys of Europus came in his wanderings among the places of divination to the precinct of Ptoan Apollo. This temple is called Ptoum, and belongs to the Thebans. It lies by a hill, above lake Copais, very near to the town Acraephia. ,When the man called Mys entered into this temple together with three men of the town who were chosen on the state's behalf to write down the oracles that should be given, straightway the diviner prophesied in a foreign tongue. ,The Thebans who followed him were astonished to hear a strange language instead of Greek and knew not what this present matter might be. Mys of Europus, however, snatched from them the tablet which they carried and wrote on it that which was spoken by the prophet, saying that the words of the oracle were Carian. After writing everything down, he went back to Thessaly. "' None

2. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athenians, consultation of oracle of Amphiaraos at Oropos • Socrates, consultation of Trophonios regarding daimonion • Timarchos of Chaironeia (fictitious(?) consultant)

Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 70; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 572

3. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Sibylline Books, consultation • decemuiri sacris faciundis, consulted without prodigies • pontifices, consulted

Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 74, 89; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 164

4. Plutarch, Aristides, 19.1-19.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Amphiaraos, consulted by Croesus • Amphiaraos, consulted by Mys • Athenians, consultation of oracle of Amphiaraos at Oropos • Croesus (Lydian king), consultation of Greek oracles

Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 71; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 102, 669

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19.1 οὕτω δὲ τοῦ ἀγῶνος δίχα συνεστῶτος πρῶτοι μὲν ἐώσαντο τοὺς Πέρσας οἱ Λακεδαιμόνιοι· καὶ τὸν Μαρδόνιον ἀνὴρ Σπαρτιάτης ὄνομα Ἀρίμνηστος ἀποκτίννυσι, λίθῳ τὴν κεφαλὴν πατάξας, ὥσπερ αὐτῷ προεσήμανε τὸ ἐν Ἀμφιάρεω μαντεῖον. ἔπεμψε γὰρ ἄνδρα Λυδὸν ἐνταῦθα, Κᾶρα δὲ ἕτερον εἰς Τροφωνίου ὁ ὁ bracketed in Sintenis 2 ; Blass reads εἰς τὸ Πτῷον ὁ with S, after Hercher, thus agreeing with Herodotus viii. 135. Μαρδόνιος· καὶ τοῦτον μὲν ὁ προφήτης Καρικῇ γλώσσῃ προσεῖπεν, ^19.2 ὁ δὲ Λυδὸς ἐν τῷ σηκῷ τοῦ Ἀμφιάρεω κατευνασθεὶς ἔδοξεν ὑπηρέτην τινὰ τοῦ θεοῦ παραστῆναι καὶ κελεύειν αὐτὸν ἀπιέναι, μὴ βουλομένου δὲ λίθον εἰς τὴν κεφαλὴν ἐμβαλεῖν μέγαν, ὥστε δόξαι πληγέντα τεθνάναι τὸν ἄνθρωπον· καὶ ταῦτα μὲν οὕτω γενέσθαι λέγεται. τοὺς δὲ φεύγοντας εἰς τὰ ξύλινα τείχη καθεῖρξαν. ὀλίγῳ δʼ ὕστερον Ἀθηναῖοι τοὺς Θηβαίους τρέπονται, τριακοσίους τοὺς ἐπιφανεστάτους καὶ πρώτους διαφθείραντες ἐν αὐτῇ τῇ μάχῃ.'' None

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19.1 ^19.2 '' None

5. Tacitus, Annals, 3.64.3-3.64.4, 4.64.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agrippina the Younger, consultation of astrologers by • Sibylline Books, Tiberius vetoes consultation • decisions, consultation of Sibylline Books

Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 163, 190; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 164; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 279

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3.64.3 \xa0About the same time, a serious illness of Julia Augusta made it necessary for the emperor to hasten his return to the capital, the harmony between mother and son being still genuine, or their hatred concealed: for a little earlier, Julia, in dedicating an effigy to the deified Augustus not far from the theatre of Marcellus, had placed Tiberius\' name after her own in the inscription; and it was believed that, taking the act as a derogation from the imperial dignity, he had locked it in his breast with grave and veiled displeasure. Now, however, the senate gave orders for a solemn intercession and the celebration of the Great Games â\x80\x94 the latter to be exhibited by the pontiffs, the augurs, and the Fifteen, assisted by the Seven and by the Augustal fraternities. Lucius Apronius had moved that the Fetials should also preside at the Games. The Caesar opposed, drawing a distinction between the prerogatives of the various priesthoods, adducing precedents, and pointing out that "the Fetials had never had that degree of dignity, while the Augustals had only been admitted among the others because theirs was a special priesthood of the house for which the intercession was being offered." < ^4.64.1 \xa0The disaster had not yet faded from memory, when a fierce outbreak of fire affected the city to an unusual degree by burning down the Caelian Hill. "It was a fatal year, and the sovereign\'s decision to absent himself had been adopted under an evil star" â\x80\x94 so men began to remark, converting, as is the habit of the crowd, the fortuitous into the culpable, when the Caesar checked the critics by a distribution of money in proportion to loss sustained. Thanks were returned to him; in the senate, by the noble; in the streets, by the voice of the people: for without respect of persons, and without the intercession of relatives, he had aided with his liberality even unknown sufferers whom he had himself encouraged to apply. Proposals were added that the Caelian Hill should for the future be known as the Augustan, since, with all around on fire, the one thing to remain unscathed had been a bust of Tiberius in the house of the senator Junius. "The same," it was said, "had happened formerly to Claudia Quinta; whose statue, twice escaped from the fury of the flames, our ancestors had dedicated in the temple of the Mother of the Gods. The Claudian race was sacrosanct and acceptable to Heaven, and additional solemnity should be given to the ground on which the gods had shown so notable an honour to the sovereign."'' None

6. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Athenians, consultations of oracle at Delphi • Delphi, consultation by Athenians • Pythia, Athenians, consultations of • oracles, Roman consultation with

Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 22; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 125

7. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Areopagos, consults oracle at Ammon • Delphi, consultation by Athenians

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 256; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 217

8. Pausanias, Description of Greece, 1.34.5, 9.39.5-9.39.14 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Alexander the Great, Sarapis consulted regarding final illness • Amphilochos, consultation by Sextus Quintilius Condianus • Amyntas son of Perdikkas (Macedonian royal figure), consultation at Trophonion • Athenians, consultation of oracle of Amphiaraos at Oropos • Parmeniskos of Metapontum, consultation at Trophonion • Socrates, consultation of Trophonios regarding daimonion • Timarchos of Chaironeia (fictitious(?) consultant) • Trophonios (and Trophonion), consulted by Amyntas son of Perdikkas • Trophonios (and Trophonion), consulted by Mys for Mardonios • Trophonios (and Trophonion), payments for consultations • Trophonios (and Trophonion), pinakes used to record consultations • Trophonios (and Trophonion), terrifying nature of consultations

Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 70, 74; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 8, 321, 569, 571, 572, 573

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1.34.5 δοκῶ δὲ Ἀμφιάραον ὀνειράτων διακρίσει μάλιστα προ ς κεῖσθαι· δῆλος δέ, ἡνίκα ἐνομίσθη θεός, διʼ ὀνειράτων μαντικὴν καταστησάμενος. καὶ πρῶτον μὲν καθήρασθαι νομίζουσιν ὅστις ἦλθεν Ἀμφιαράῳ χρησόμενος· ἔστι δὲ καθάρσιον τῷ θεῷ θύειν, θύουσι δὲ καὶ αὐτῷ καὶ πᾶσιν ὅσοις ἐστὶν ἐπὶ τῷ βωμῷ τὰ ὀνόματα· προεξειργασμένων δὲ τούτων κριὸν θύσαντες καὶ τὸ δέρμα ὑποστρωσάμενοι καθεύδουσιν ἀναμένοντες δήλωσιν ὀνείρατος. ^9.39.5 κατὰ δὲ τὸ μαντεῖον τοιάδε γίνεται. ἐπειδὰν ἀνδρὶ ἐς τοῦ Τροφωνίου κατιέναι δόξῃ, πρῶτα μὲν τεταγμένων ἡμερῶν δίαιταν ἐν οἰκήματι ἔχει, τὸ δὲ οἴκημα Δαίμονός τε ἀγαθοῦ καὶ Τύχης ἱερόν ἐστιν ἀγαθῆς· διαιτώμενος δὲ ἐνταῦθα τά τε ἄλλα καθαρεύει καὶ λουτρῶν εἴργεται θερμῶν, τὸ δὲ λουτρὸν ὁ ποταμός ἐστιν ἡ Ἕρκυνα· καί οἱ καὶ κρέα ἄφθονά ἐστιν ἀπὸ τῶν θυσιῶν, θύει γὰρ δὴ ὁ κατιὼν αὐτῷ τε τῷ Τροφωνίῳ καὶ τοῦ Τροφωνίου τοῖς παισί, πρὸς δὲ Ἀπόλλωνί τε καὶ Κρόνῳ καὶ Διὶ ἐπίκλησιν Βασιλεῖ καὶ Ἥρᾳ τε Ἡνιόχῃ καὶ Δήμητρι ἣν ἐπονομάζοντες Εὐρώπην τοῦ Τροφωνίου φασὶν εἶναι τροφόν. ^9.39.6 καθʼ ἑκάστην δὲ τῶν θυσιῶν ἀνὴρ μάντις παρὼν ἐς τοῦ ἱερείου τὰ σπλάγχνα ἐνορᾷ, ἐνιδὼν δὲ προθεσπίζει τῷ κατιόντι εἰ δὴ αὐτὸν εὐμενὴς ὁ Τροφώνιος καὶ ἵλεως δέξεται. τῶν μὲν δὴ ἄλλων ἱερείων τὰ σπλάγχνα οὐχ ὁμοίως δηλοῖ τοῦ Τροφωνίου τὴν γνώμην· ἐν δὲ νυκτὶ ᾗ κάτεισιν ἕκαστος, ἐν ταύτῃ κριὸν θύουσιν ἐς βόθρον, ἐπικαλούμενοι τὸν Ἀγαμήδην. θυμάτων δὲ τῶν πρότερον πεφηνότων αἰσίων λόγος ἐστὶν οὐδείς, εἰ μὴ καὶ τοῦδε τοῦ κριοῦ τὰ σπλάγχνα τὸ αὐτὸ θέλοι λέγειν· ὁμολογούντων δὲ καὶ τούτων, τότε ἕκαστος ἤδη κάτεισιν εὔελπις, κάτεισι δὲ οὕτω. ^9.39.7 πρῶτα μὲν ἐν τῇ νυκτὶ αὐτὸν ἄγουσιν ἐπὶ τὸν ποταμὸν τὴν Ἕρκυναν, ἀγαγόντες δὲ ἐλαίῳ χρίουσι καὶ λούουσι δύο παῖδες τῶν ἀστῶν ἔτη τρία που καὶ δέκα γεγονότες, οὓς Ἑρμᾶς ἐπονομάζουσιν· οὗτοι τὸν καταβαίνοντά εἰσιν οἱ λούοντες καὶ ὁπόσα χρὴ διακονούμενοι ἅτε παῖδες. τὸ ἐντεῦθεν ὑπὸ τῶν ἱερέων οὐκ αὐτίκα ἐπὶ τὸ μαντεῖον, ἐπὶ δὲ ὕδατος πηγὰς ἄγεται· αἱ δὲ ἐγγύτατά εἰσιν ἀλλήλων. ^9.39.8 ἐνταῦθα δὴ χρὴ πιεῖν αὐτὸν Λήθης τε ὕδωρ καλούμενον, ἵνα λήθη γένηταί οἱ πάντων ἃ τέως ἐφρόντιζε, καὶ ἐπὶ τῷδε ἄλλο αὖθις ὕδωρ πίνειν Μνημοσύνης· ἀπὸ τούτου τε μνημονεύει τὰ ὀφθέντα οἱ καταβάντι. θεασάμενος δὲ ἄγαλμα ὃ ποιῆσαι Δαίδαλόν φασιν—ὑπὸ δὲ τῶν ἱερέων οὐκ ἐπιδείκνυται πλὴν ὅσοι παρὰ τὸν Τροφώνιον μέλλουσιν ἔρχεσθαι— τοῦτο τὸ ἄγαλμα ἰδὼν καὶ θεραπεύσας τε καὶ εὐξάμενος ἔρχεται πρὸς τὸ μαντεῖον, χιτῶνα ἐνδεδυκὼς λινοῦν καὶ ταινίαις τὸν χιτῶνα ἐπιζωσθεὶς καὶ ὑποδησάμενος ἐπιχωρίας κρηπῖδας. ^9.39.9 ἔστι δὲ τὸ μαντεῖον ὑπὲρ τὸ ἄλσος ἐπὶ τοῦ ὄρους. κρηπὶς μὲν ἐν κύκλῳ περιβέβληται λίθου λευκοῦ, περίοδος δὲ τῆς κρηπῖδος κατὰ ἅλων τὴν ἐλαχίστην ἐστίν, ὕψος δὲ ἀποδέουσα δύο εἶναι πήχεις· ἐφεστήκασι δὲ ἐπὶ τῇ κρηπῖδι ὀβελοὶ καὶ αὐτοὶ χαλκοῖ καὶ αἱ συνέχουσαι σφᾶς ζῶναι, διὰ δὲ αὐτῶν θύραι πεποίηνται. τοῦ περιβόλου δὲ ἐντὸς χάσμα γῆς ἐστιν οὐκ αὐτόματον ἀλλὰ σὺν τέχνῃ καὶ ἁρμονίᾳ πρὸς τὸ ἀκριβέστατον ᾠκοδομημένον. ^9.39.10 τοῦ δὲ οἰκοδομήματος τούτου τὸ σχῆμα εἴκασται κριβάνῳ· τὸ δὲ εὖρος ἡ διάμετρος αὐτοῦ τέσσαρας παρέχοιτο ἂν ὡς εἰκάσαι πήχεις· βάθος δὲ τοῦ οἰκοδομήματος, οὐκ ἂν οὐδὲ τοῦτο εἰκάζοι τις ἐς πλέον ὀκτὼ καθήκειν πηχῶν. κατάβασις δὲ οὐκ ἔστι πεποιημένη σφίσιν ἐς τὸ ἔδαφος· ἐπειδὰν δὲ ἀνὴρ ἔρχηται παρὰ τὸν Τροφώνιον, κλίμακα αὐτῷ κομίζουσι στενὴν καὶ ἐλαφράν. καταβάντι δέ ἐστιν ὀπὴ μεταξὺ τοῦ τε ἐδάφους καὶ τοῦ οἰκοδομήματος· σπιθαμῶν τὸ εὖρος δύο, τὸ δὲ ὕψος ἐφαίνετο εἶναι σπιθαμῆς. ^9.39.11 ὁ οὖν κατιὼν κατακλίνας ἑαυτὸν ἐς τὸ ἔδαφος ἔχων μάζας μεμαγμένας μέλιτι προεμβάλλει τε ἐς τὴν ὀπὴν τοὺς πόδας καὶ αὐτὸς ἐπιχωρεῖ, τὰ γόνατά οἱ τῆς ὀπῆς ἐντὸς γενέσθαι προθυμούμενος· τὸ δὲ λοιπὸν σῶμα αὐτίκα ἐφειλκύσθη τε καὶ τοῖς γόνασιν ἐπέδραμεν, ὥσπερ ποταμῶν ὁ μέγιστος καὶ ὠκύτατος συνδεθέντα ὑπὸ δίνης ἀποκρύψειεν ἂν ἄνθρωπον. τὸ δὲ ἐντεῦθεν τοῖς ἐντὸς τοῦ ἀδύτου γενομένοις οὐχ εἷς οὐδὲ ὁ αὐτὸς τρόπος ἐστὶν ὅτῳ διδάσκονται τὰ μέλλοντα, ἀλλά πού τις καὶ εἶδε καὶ ἄλλος ἤκουσεν. ἀναστρέψαι δὲ ὀπίσω τοῖς καταβᾶσι διὰ στομίου τε ἔστι τοῦ αὐτοῦ καὶ προεκθεόντων σφίσι τῶν ποδῶν. ^9.39.12 ἀποθανεῖν δὲ οὐδένα τῶν καταβάντων λέγουσιν ὅτι μὴ μόνον τῶν Δημητρίου τινὰ δορυφόρων· τοῦτον δὲ οὔτε ποιῆσαι περὶ τὸ ἱερόν φασιν οὐδὲν τῶν νενομισμένων οὔτε χρησόμενον τῷ θεῷ καταβῆναι, χρυσὸν δὲ καὶ ἄργυρον ἐκκομιεῖν ἐλπίσαντα ἐκ τοῦ ἀδύτου. λέγεται δὲ καὶ τούτου τὸν νεκρὸν ἑτέρωθι ἀναφανῆναι καὶ οὐ κατὰ στόμα ἐκβληθῆναι τὸ ἱερόν. ἐς μὲν δὴ τὸν ἄνθρωπον λεγομένων καὶ ἄλλων εἴρηταί μοι τὰ ἀξιολογώτατα· ^9.39.13 τὸν δὲ ἀναβάντα παρὰ τοῦ Τροφωνίου παραλαβόντες αὖθις οἱ ἱερεῖς καθίζουσιν ἐπὶ θρόνον Μνημοσύνης μὲν καλούμενον, κεῖται δὲ οὐ πόρρω τοῦ ἀδύτου, καθεσθέντα δὲ ἐνταῦθα ἀνερωτῶσιν ὁπόσα εἶδέ τε καὶ ἐπύθετο· μαθόντες δὲ ἐπιτρέπουσιν αὐτὸν ἤδη τοῖς προσήκουσιν. οἱ δὲ ἐς τὸ οἴκημα, ἔνθα καὶ πρότερον διῃτᾶτο παρά τε Τύχῃ καὶ Δαίμονι ἀγαθοῖς, ἐς τοῦτο ἀράμενοι κομίζουσι κάτοχόν τε ἔτι τῷ δείματι καὶ ἀγνῶτα ὁμοίως αὑτοῦ τε καὶ τῶν πέλας. ὕστερον μέντοι τά τε ἄλλα οὐδέν τι φρονήσει μεῖον ἢ πρότερον καὶ γέλως ἐπάνεισίν οἱ. ^9.39.14 γράφω δὲ οὐκ ἀκοὴν ἀλλὰ ἑτέρους τε ἰδὼν καὶ αὐτὸς τῷ Τροφωνίῳ χρησάμενος. τοὺς δὲ ἐς τοῦ Τροφωνίου κατελθόντας, ἀνάγκη σφᾶς, ὁπόσα ἤκουσεν ἕκαστος ἢ εἶδεν, ἀναθεῖναι γεγραμμένα ἐν πίνακι. λείπεται δʼ ἔτι καὶ τοῦ Ἀριστομένους ἐνταῦθα ἡ ἀσπίς· τὰ δὲ ἐς αὐτὴν ὁποῖα ἐγένετο, ἐδήλωσα ἐν τοῖς προτέροις τοῦ λόγου.'' None

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1.34.5 My opinion is that Amphiaraus devoted him self most to the exposition of dreams. It is manifest that, when his divinity was established, it was a dream oracle that he set up. One who has come to consult Amphiaraus is wont first to purify himself. The mode of purification is to sacrifice to the god, and they sacrifice not only to him but also to all those whose names are on the altar. And when all these things have been first done, they sacrifice a ram, and, spreading the skin under them, go to sleep and await enlightenment in a dream. ^9.39.5 What happens at the oracle is as follows. When a man has made up his mind to descend to the oracle of Trophonius, he first lodges in a certain building for an appointed number of days, this being sacred to the good Spirit and to good Fortune. While he lodges there, among other regulations for purity he abstains from hot baths, bathing only in the river Hercyna. Meat he has in plenty from the sacrifices, for he who descends sacrifices to Trophonius himself and to the children of Trophonius, to Apollo also and Cronus, to Zeus surnamed King, to Hera Charioteer, and to Demeter whom they surname Europa and say was the nurse of Trophonius. ^9.39.6 At each sacrifice a diviner is present, who looks into the entrails of the victim, and after an inspection prophesies to the person descending whether Trophonius will give him a kind and gracious reception. The entrails of the other victims do not declare the mind of Trophonius so much as a ram, which each inquirer sacrifices over a pit on the night he descends, calling upon Agamedes. Even though the previous sacrifices have appeared propitious, no account is taken of them unless the entrails of this ram indicate the same; but if they agree, then the inquirer descends in good hope. The procedure of the descent is this. ^9.39.7 First, during the night he is taken to the river Hercyna by two boys of the citizens about thirteen years old, named Hermae, who after taking him there anoint him with oil and wash him. It is these who wash the descender, and do all the other necessary services as his attendant boys. After this he is taken by the priests, not at once to the oracle, but to fountains of water very near to each other. ^9.39.8 Here he must drink water called the water of Forgetfulness, that he may forget all that he has been thinking of hitherto, and afterwards he drinks of another water, the water of Memory, which causes him to remember what he sees after his descent. After looking at the image which they say was made by Daedalus (it is not shown by the priests save to such as are going to visit Trophonius), having seen it, worshipped it and prayed, he proceeds to the oracle, dressed in a linen tunic, with ribbons girding it, and wearing the boots of the country. ^9.39.9 The oracle is on the mountain, beyond the grove. Round it is a circular basement of white marble, the circumference of which is about that of the smallest threshing floor, while its height is just short of two cubits. On the basement stand spikes, which, like the cross-bars holding them together, are of bronze, while through them has been made a double door. Within the enclosure is a chasm in the earth, not natural, but artificially constructed after the most accurate masonry. ^9.39.10 The shape of this structure is like that of a bread-oven. Its breadth across the middle one might conjecture to be about four cubits, and its depth also could not be estimated to extend to more than eight cubits. They have made no way of descent to the bottom, but when a man comes to Trophonius, they bring him a narrow, light ladder. After going down he finds a hole between the floor and the structure. Its breadth appeared to be two spans, and its height one span. ^9.39.11 The descender lies with his back on the ground, holding barley-cakes kneaded with honey, thrusts his feet into the hole and himself follows, trying hard to get his knees into the hole. After his knees the rest of his body is at once swiftly drawn in, just as the largest and most rapid river will catch a man in its eddy and carry him under. After this those who have entered the shrine learn the future, not in one and the same way in all cases, but by sight sometimes and at other times by hearing. The return upwards is by the same mouth, the feet darting out first. ^9.39.12 They say that no one who has made the descent has been killed, save only one of the bodyguard of Demetrius. But they declare that he performed none of the usual rites in the sanctuary, and that he descended, not to consult the god but in the hope of stealing gold and silver from the shrine. It is said that the body of this man appeared in a different place, and was not cast out at the sacred mouth. Other tales are told about the fellow, but I have given the one most worthy of consideration. ^9.39.13 After his ascent from Trophonius the inquirer is again taken in hand by the priests, who set him upon a chair called the chair of Memory, which stands not far from the shrine, and they ask of him, when seated there, all he has seen or learned. After gaining this information they then entrust him to his relatives. These lift him, paralyzed with terror and unconscious both of himself and of his surroundings, and carry him to the building where he lodged before with Good Fortune and the Good Spirit. Afterwards, however, he will recover all his faculties, and the power to laugh will return to him. ^9.39.14 What I write is not hearsay; I have myself inquired of Trophonius and seen other inquirers. Those who have descended into the shrine of Trophonius are obliged to dedicate a tablet on which is written all that each has heard or seen. The shield also of Aristomenes is still preserved here. Its story I have already given in a former part of my work. See Paus. 4.16.7 to Paus. 4.32.6 . '' None

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