The Ancient Mediterranean Religions Index Database

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332 results for "divinities"

1. Hebrew Bible, Job, 33.14-33.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 14

33.14. כִּי־בְאַחַת יְדַבֶּר־אֵל וּבִשְׁתַּיִם לֹא יְשׁוּרֶנָּה׃ 33.15. בַּחֲלוֹם חֶזְיוֹן לַיְלָה בִּנְפֹל תַּרְדֵּמָה עַל־אֲנָשִׁים בִּתְנוּמוֹת עֲלֵי מִשְׁכָּב׃ 33.16. אָז יִגְלֶה אֹזֶן אֲנָשִׁים וּבְמֹסָרָם יַחְתֹּם׃ 33.17. לְהָסִיר אָדָם מַעֲשֶׂה וְגֵוָה מִגֶּבֶר יְכַסֶּה׃ 33.18. יַחְשֹׂךְ נַפְשׁוֹ מִנִּי־שָׁחַת וְחַיָּתוֹ מֵעֲבֹר בַּשָּׁלַח׃

33.14. For God speaketh in one way, Yea in two, though man perceiveth it not. 33.15. In a dream, in a vision of the night, When deep sleep falleth upon men, In slumberings upon the bed; 33.16. Then He openeth the ears of men, And by their chastisement sealeth the decree, 33.17. That men may put away their purpose, And that He may hide pride from man; 33.18. That He may keep back his soul from the pit, And his life from perishing by the sword.

2. Hebrew Bible, Isaiah, 65.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), brizo •divinities (greek and roman), olympian divinities •divinities (greek and roman), underworld divinities and heroes •divinities (greek and roman, of punico-phoenician origin), sardus pater Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 32, 109

65.4. הַיֹּשְׁבִים בַּקְּבָרִים וּבַנְּצוּרִים יָלִינוּ הָאֹכְלִים בְּשַׂר הַחֲזִיר ופרק [וּמְרַק] פִּגֻּלִים כְּלֵיהֶם׃

65.4. That sit among the graves, and lodge in the vaults; that eat swine’s flesh, and broth of abominable things is in their vessels;

3. Hebrew Bible, 2 Kings, 5.1-5.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), graces •divinities (greek and roman), paean Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 812

5.1. וְנַעֲמָן שַׂר־צְבָא מֶלֶךְ־אֲרָם הָיָה אִישׁ גָּדוֹל לִפְנֵי אֲדֹנָיו וּנְשֻׂא פָנִים כִּי־בוֹ נָתַן־יְהוָה תְּשׁוּעָה לַאֲרָם וְהָאִישׁ הָיָה גִּבּוֹר חַיִל מְצֹרָע׃ 5.1. וַיִּשְׁלַח אֵלָיו אֱלִישָׁע מַלְאָךְ לֵאמֹר הָלוֹךְ וְרָחַצְתָּ שֶׁבַע־פְּעָמִים בַּיַּרְדֵּן וְיָשֹׁב בְּשָׂרְךָ לְךָ וּטְהָר׃ 5.2. וַיֹּאמֶר גֵּיחֲזִי נַעַר אֱלִישָׁע אִישׁ־הָאֱלֹהִים הִנֵּה חָשַׂךְ אֲדֹנִי אֶת־נַעֲמָן הָאֲרַמִּי הַזֶּה מִקַּחַת מִיָּדוֹ אֵת אֲשֶׁר־הֵבִיא חַי־יְהוָה כִּי־אִם־רַצְתִּי אַחֲרָיו וְלָקַחְתִּי מֵאִתּוֹ מְאוּמָה׃ 5.2. וַאֲרָם יָצְאוּ גְדוּדִים וַיִּשְׁבּוּ מֵאֶרֶץ יִשְׂרָאֵל נַעֲרָה קְטַנָּה וַתְּהִי לִפְנֵי אֵשֶׁת נַעֲמָן׃ 5.3. וַתֹּאמֶר אֶל־גְּבִרְתָּהּ אַחֲלֵי אֲדֹנִי לִפְנֵי הַנָּבִיא אֲשֶׁר בְּשֹׁמְרוֹן אָז יֶאֱסֹף אֹתוֹ מִצָּרַעְתּוֹ׃ 5.4. וַיָּבֹא וַיַּגֵּד לַאדֹנָיו לֵאמֹר כָּזֹאת וְכָזֹאת דִּבְּרָה הַנַּעֲרָה אֲשֶׁר מֵאֶרֶץ יִשְׂרָאֵל׃ 5.5. וַיֹּאמֶר מֶלֶךְ־אֲרָם לֶךְ־בֹּא וְאֶשְׁלְחָה סֵפֶר אֶל־מֶלֶךְ יִשְׂרָאֵל וַיֵּלֶךְ וַיִּקַּח בְּיָדוֹ עֶשֶׂר כִּכְּרֵי־כֶסֶף וְשֵׁשֶׁת אֲלָפִים זָהָב וְעֶשֶׂר חֲלִיפוֹת בְּגָדִים׃ 5.6. וַיָּבֵא הַסֵּפֶר אֶל־מֶלֶךְ יִשְׂרָאֵל לֵאמֹר וְעַתָּה כְּבוֹא הַסֵּפֶר הַזֶּה אֵלֶיךָ הִנֵּה שָׁלַחְתִּי אֵלֶיךָ אֶת־נַעֲמָן עַבְדִּי וַאֲסַפְתּוֹ מִצָּרַעְתּוֹ׃ 5.7. וַיְהִי כִּקְרֹא מֶלֶךְ־יִשְׂרָאֵל אֶת־הַסֵּפֶר וַיִּקְרַע בְּגָדָיו וַיֹּאמֶר הַאֱלֹהִים אָנִי לְהָמִית וּלְהַחֲיוֹת כִּי־זֶה שֹׁלֵחַ אֵלַי לֶאֱסֹף אִישׁ מִצָּרַעְתּוֹ כִּי אַךְ־דְּעוּ־נָא וּרְאוּ כִּי־מִתְאַנֶּה הוּא לִי׃ 5.8. וַיְהִי כִּשְׁמֹעַ אֱלִישָׁע אִישׁ־הָאֱלֹהִים כִּי־קָרַע מֶלֶךְ־יִשְׂרָאֵל אֶת־בְּגָדָיו וַיִּשְׁלַח אֶל־הַמֶּלֶךְ לֵאמֹר לָמָּה קָרַעְתָּ בְּגָדֶיךָ יָבֹא־נָא אֵלַי וְיֵדַע כִּי יֵשׁ נָבִיא בְּיִשְׂרָאֵל׃ 5.9. וַיָּבֹא נַעֲמָן בסוסו [בְּסוּסָיו] וּבְרִכְבּוֹ וַיַּעֲמֹד פֶּתַח־הַבַּיִת לֶאֱלִישָׁע׃ 5.11. וַיִּקְצֹף נַעֲמָן וַיֵּלַךְ וַיֹּאמֶר הִנֵּה אָמַרְתִּי אֵלַי יֵצֵא יָצוֹא וְעָמַד וְקָרָא בְּשֵׁם־יְהוָה אֱלֹהָיו וְהֵנִיף יָדוֹ אֶל־הַמָּקוֹם וְאָסַף הַמְּצֹרָע׃ 5.12. הֲלֹא טוֹב אבנה [אֲמָנָה] וּפַרְפַּר נַהֲרוֹת דַּמֶּשֶׂק מִכֹּל מֵימֵי יִשְׂרָאֵל הֲלֹא־אֶרְחַץ בָּהֶם וְטָהָרְתִּי וַיִּפֶן וַיֵּלֶךְ בְּחֵמָה׃ 5.13. וַיִּגְּשׁוּ עֲבָדָיו וַיְדַבְּרוּ אֵלָיו וַיֹּאמְרוּ אָבִי דָּבָר גָּדוֹל הַנָּבִיא דִּבֶּר אֵלֶיךָ הֲלוֹא תַעֲשֶׂה וְאַף כִּי־אָמַר אֵלֶיךָ רְחַץ וּטְהָר׃ 5.14. וַיֵּרֶד וַיִּטְבֹּל בַּיַּרְדֵּן שֶׁבַע פְּעָמִים כִּדְבַר אִישׁ הָאֱלֹהִים וַיָּשָׁב בְּשָׂרוֹ כִּבְשַׂר נַעַר קָטֹן וַיִּטְהָר׃ 5.15. וַיָּשָׁב אֶל־אִישׁ הָאֱלֹהִים הוּא וְכָל־מַחֲנֵהוּ וַיָּבֹא וַיַּעֲמֹד לְפָנָיו וַיֹּאמֶר הִנֵּה־נָא יָדַעְתִּי כִּי אֵין אֱלֹהִים בְּכָל־הָאָרֶץ כִּי אִם־בְּיִשְׂרָאֵל וְעַתָּה קַח־נָא בְרָכָה מֵאֵת עַבְדֶּךָ׃

5.1. Now Naaman, captain of the host of the king of Aram, was a great man with his master, and held in esteem, because by him the LORD had given victory unto Aram; he was also a mighty man of valour, but he was a leper. 5.2. And the Arameans had gone out in bands, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman’s wife. 5.3. And she said unto her mistress: ‘Would that my lord were with the prophet that is in Samaria! then would he recover him of his leprosy.’ 5.4. And he went in, and told his lord, saying: ‘Thus and thus said the maid that is of the land of Israel.’ 5.5. And the king of Aram said: ‘Go now, and I will send a letter unto the king of Israel.’ And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment. 5.6. And he brought the letter to the king of Israel, saying: ‘And now when this letter is come unto thee, behold, I have sent Naaman my servant to thee, that thou mayest recover him of his leprosy.’ 5.7. And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said: ‘Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? but consider, I pray you, and see how he seeketh an occasion against me.’ 5.8. And it was so, when Elisha the man of God heard that the king of Israel had rent his clothes, that he sent to the king, saying: ‘Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.’ 5.9. So Naaman came with his horses and with his chariots, and stood at the door of the house of Elisha. 5.10. And Elisha sent a messenger unto him, saying: ‘Go and wash in the Jordan seven times, and thy flesh shall come back to thee, and thou shalt be clean.’ 5.11. But Naaman was wroth, and went away, and said: ‘Behold, I thought: He will surely come out to me, and stand, and call on the name of the LORD his God, and wave his hand over the place, and recover the leper. 5.12. Are not Amanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean?’ So he turned, and went away in a rage. 5.13. And his servants came near, and spoke unto him, and said: ‘My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee: Wash, and be clean?’ 5.14. Then went he down, and dipped himself seven times in the Jordan, according to the saying of the man of God; and his flesh came back like unto the flesh of a little child, and he was clean. 5.15. And he returned to the man of God, he and all his company, and came, and stood before him; and he said: ‘Behold now, I know that there is no God in all the earth, but in Israel; now therefore, I pray thee, take a present of thy servant.’

4. Hebrew Bible, Judges, 7.13-7.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •divination (greek and roman), augury Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 47

7.13. וַיָּבֹא גִדְעוֹן וְהִנֵּה־אִישׁ מְסַפֵּר לְרֵעֵהוּ חֲלוֹם וַיֹּאמֶר הִנֵּה חֲלוֹם חָלַמְתִּי וְהִנֵּה צלול [צְלִיל] לֶחֶם שְׂעֹרִים מִתְהַפֵּךְ בְּמַחֲנֵה מִדְיָן וַיָּבֹא עַד־הָאֹהֶל וַיַּכֵּהוּ וַיִּפֹּל וַיַּהַפְכֵהוּ לְמַעְלָה וְנָפַל הָאֹהֶל׃ 7.14. וַיַּעַן רֵעֵהוּ וַיֹּאמֶר אֵין זֹאת בִּלְתִּי אִם־חֶרֶב גִּדְעוֹן בֶּן־יוֹאָשׁ אִישׁ יִשְׂרָאֵל נָתַן הָאֱלֹהִים בְּיָדוֹ אֶת־מִדְיָן וְאֶת־כָּל־הַמַּחֲנֶה׃

7.13. And when Gid῾on was come, behold, there was a man that told a dream to his fellow, and said, Behold, I dreamed a dream, and, lo, a slice of barley bread was rolling through the camp of Midyan, and it came to a tent, and smote it so that it fell, and overturned it, so that the tent tumbled down. 7.14. And his fellow answered and said, This is nothing else but the sword of Gid῾on the son of Yo᾽ash, a man of Yisra᾽el: for into his hand has God delivered Midyan, and all the camp.

5. Homer, Odyssey, 15.247, 24.12 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •divinities (greek and roman), alkmaon •divinities (greek and roman), hades/pluto •divinities (greek and roman), kore •divinities (greek and roman), mopsos •divinities (greek and roman), underworld divinities and heroes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 30, 665

15.247. ἀλλʼ ὄλετʼ ἐν Θήβῃσι γυναίων εἵνεκα δώρων. 24.12. ἠδὲ παρʼ Ἠελίοιο πύλας καὶ δῆμον ὀνείρων

6. Homer, Iliad, 1.62-1.63, 2.499, 16.233-16.235 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •divination (greek and roman), auditory dream/epiphany •divinities (greek and roman), aristomachos (hero-physician) •divinities (greek and roman), zeus Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 58, 100, 673

1.62. ἀλλʼ ἄγε δή τινα μάντιν ἐρείομεν ἢ ἱερῆα 1.63. ἢ καὶ ὀνειροπόλον, καὶ γάρ τʼ ὄναρ ἐκ Διός ἐστιν, 2.499. οἵ τʼ ἀμφʼ Ἅρμʼ ἐνέμοντο καὶ Εἰλέσιον καὶ Ἐρυθράς, 16.233. Ζεῦ ἄνα Δωδωναῖε Πελασγικὲ τηλόθι ναίων 16.234. Δωδώνης μεδέων δυσχειμέρου, ἀμφὶ δὲ Σελλοὶ 16.235. σοὶ ναίουσʼ ὑποφῆται ἀνιπτόποδες χαμαιεῦναι,

1.62. if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; 1.63. if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; 2.499. and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae; 16.233. and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli, 16.234. and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli, 16.235. thine interpreters, men with unwashen feet that couch on the ground. Aforetime verily thou didst hear my word, when I prayed: me thou didst honour, and didst mightily smite the host of the Achaeans; even so now also fulfill thou for me this my desire. Myself verily will I abide in the gathering of the ships,

7. Aeschylus, Eumenides, 180 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •divinities (greek and roman), muses Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 558

180. χωρεῖτʼ, ἀπαλλάσσεσθε μαντικῶν μυχῶν,

8. Aeschylus, Seven Against Thebes, 588, 587 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 665

587.

9. Pindar, Olympian Odes, 13.61-13.82 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •divinities (greek and roman), apollo ptoios •divinities (greek and roman), athena chalinitis Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 101, 102

13.75. and he told the son of Coeranus the whole story: how, at the seer's bidding, he had gone to sleep for the night on the altar of the goddess, and how the daughter herself of Zeus whose spear is the thunderbolt had given him the spirit-subduing gold. The seer told him to obey the dream with all speed; and, when he sacrificed a strong-footed bull to the widely powerful holder of the earth, straightaway to dedicate an altar to Athena, goddess of horses. The power of the gods accomplishes as a light achievement what is contrary to oaths and expectations. And so mighty Bellerophon eagerly [85] stretched the gentle charmed bridle around its jaws and caught the winged horse. Mounted on its back and armored in bronze, at once he began to play with weapons. And with Pegasus, from the chilly bosom of the lonely air, he once attacked the Amazons, the female army of archers, [90] and he killed the fire-breathing Chimaera, and the Solymi. I shall pass over his death in silence; but Pegasus has found his shelter in the ancient stables of Zeus in Olympus. But I, while casting the whirling javelins with straight aim, must not miss the mark [95] as I speed many shafts with the strength of my hands. I have come as a willing champion of the Muses on their splendid thrones and of the race of Oligaethus. I shall make their many victories at the Isthmus and at Nemea manifest in a few words; and, as a truthful witness under oath, the sweet-tongued cry of the noble herald, who announced their victories sixty times at both places, will confirm my words. Their victories at Olympia seem to have already been mentioned; and of those in the future I could tell clearly when the time comes. For now I am hopeful, although a god controls [105] the outcome. If the good fortune of their family continues, we shall leave this to Zeus and Enyalius to accomplish. They won six times beneath the brow of Parnassus; and all their victories in Argos and in Thebes, and all that shall be witnessed by the royal Lycaean altar that rules over the Arcadians, and by Pellana, and Sicyon, and Megara, the beautifully enclosed precinct of the Aeacidae, [110] and Eleusis and splendid Marathon, and the wealthy and beautiful cities beneath the high crest of Aetna, and Euboea-you may search through all Greece, and you will find that their victories are more than the eye can see. Come, swim away with agile feet! [115] Zeus the Accomplisher, grant reverence, and a sweet good fortune of delights.

10. Pindar, Pythian Odes, 8.55-8.60 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •divinities (greek and roman), alkmaon Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 665, 666

11. Aristophanes, Clouds, 506, 508, 507 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 572

507. δός μοι μελιτοῦτταν πρότερον: ὡς δέδοικ' ἐγὼ

12. Xenophon, Memoirs, 1.1.3, 3.13.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •divination (greek and roman), auditory dream/epiphany •divination (greek and roman), direct revelation through trance •divinities (greek and roman), telephos •divinities (greek and roman), zeus Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 241, 565

1.1.3. ὁ δʼ οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων, ὅσοι μαντικὴν νομίζοντες οἰωνοῖς τε χρῶνται καὶ φήμαις καὶ συμβόλοις καὶ θυσίαις. οὗτοί τε γὰρ ὑπολαμβάνουσιν οὐ τοὺς ὄρνιθας οὐδὲ τοὺς ἀπαντῶντας εἰδέναι τὰ συμφέροντα τοῖς μαντευομένοις, ἀλλὰ τοὺς θεοὺς διὰ τούτων αὐτὰ σημαίνειν, κἀκεῖνος δὲ οὕτως ἐνόμιζεν.

1.1.3. He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these men’s belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates ’ belief too. 1.1.3. He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these men's belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates' belief too.

13. Xenophon, The Persian Expedition, 3.1.11-3.1.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •divinities (greek and roman), graces •divinities (greek and roman), hermes •divinities (greek and roman), nymphs •divinities (greek and roman), zeus hypsistos brontaios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 656

3.1.11. ἐπεὶ δὲ ἀπορία ἦν, ἐλυπεῖτο μὲν σὺν τοῖς ἄλλοις καὶ οὐκ ἐδύνατο καθεύδειν· μικρὸν δʼ ὕπνου λαχὼν εἶδεν ὄναρ. ἔδοξεν αὐτῷ βροντῆς γενομένης σκηπτὸς πεσεῖν εἰς τὴν πατρῴαν οἰκίαν, καὶ ἐκ τούτου λάμπεσθαι πᾶσα. 3.1.12. περίφοβος δʼ εὐθὺς ἀνηγέρθη, καὶ τὸ ὄναρ τῇ μὲν ἔκρινεν ἀγαθόν, ὅτι ἐν πόνοις ὢν καὶ κινδύνοις φῶς μέγα ἐκ Διὸς ἰδεῖν ἔδοξε· τῇ δὲ καὶ ἐφοβεῖτο, ὅτι ἀπὸ Διὸς μὲν βασιλέως τὸ ὄναρ ἐδόκει αὐτῷ εἶναι, κύκλῳ δὲ ἐδόκει λάμπεσθαι τὸ πῦρ, μὴ οὐ δύναιτο ἐκ τῆς χώρας ἐξελθεῖν τῆς βασιλέως, ἀλλʼ εἴργοιτο πάντοθεν ὑπό τινων ἀποριῶν.

3.1.11. Now when the time of perplexity came, he was distressed as well as everybody else and was unable to sleep; but, getting at length a little sleep, he had a dream. It seemed to him that there was a clap of thunder and a bolt fell on his father's house, setting the whole house ablaze. 12 He awoke at once in great fear, and judged the dream in one way an auspicious one, because in the midst of hardships and perils he had seemed to behold a great light from Zeus; but looking at it in another way he was fearful, since the dream came, as he thought, from Zeus the King and the fire appeared to blaze all about, lest he might not be able to escape out of the King's country, but might be shut in on all sides by various difficulties. 13 Now what it really means to have such a dream one may learn from the events which followed the dream-and they were these: Firstly, on the moment of his awakening the thought occurred to him: 'Why do I lie here? The night is wearing on, and at daybreak it is likely that the enemy will be upon us. And if we fall into the King's hands, what is there to prevent our living to behold all the most grievous sights and to experience all the most dreadful sufferings, and then being put to death with insult? 14 As for defending ourselves, however, no one is making preparations or taking thought for that, but we lie here just as if it were possible for us to enjoy our ease. What about myself, then? From what state am I expecting the general to come who is to perform these duties? And what age must I myself wait to attain? For surely I shall never be any older, if this day I give myself up to the enemy.' 3.1.11. Now when the time of perplexity came, he was distressed as well as everybody else and was unable to sleep; but, getting at length a little sleep, he had a dream. It seemed to him that there was a clap of thunder and a bolt fell on his father’s house, setting the whole house ablaze. 3.1.12. He awoke at once in great fear, and judged the dream in one way an auspicious one, because in the midst of hardships and perils he had seemed to behold a great light from Zeus; but looking at it in another way he was fearful, since the dream came, as he thought, from Zeus the King and the fire appeared to blaze all about, lest he might not be able to escape out of the King’s country, King Zeus in the dream is the Persian King in the interpretation. but might be shut in on all sides by various difficulties.

14. Herodotus, Histories, 1.46, 1.49, 1.52, 1.182, 4.94-4.96, 4.172, 5.92.7, 8.133-8.135, 9.64.2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •divinities (greek and roman), apollo ptoios •divinities (greek and roman), athena chalinitis •divinities (greek and roman), apollo ismenios •divination (greek and roman), auditory oracles •divinities (greek and roman), apollo pythios •divinities (greek and roman), zeus olympios •divinities (greek and roman), anios •divinities (greek and roman), herakles •divinities (greek and roman, of punico-phoenician origin), sardus pater •divinities (greek and roman), aiōn •divinities (greek and roman), hera •divinities (greek and roman), ares •divination (greek and roman), auditory dream/epiphany •divinities (greek and roman), apollo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 11, 102, 103, 310, 311, 526, 529, 560, 567, 569, 661, 669

1.46. Κροῖσος δὲ ἐπὶ δύο ἔτεα ἐν πένθεϊ μεγάλῳ κατῆστο τοῦ παιδὸς ἐστερημένος. μετὰ δὲ ἡ Ἀστυάγεος τοῦ Κυαξάρεω ἡγεμονίη καταιρεθεῖσα ὑπὸ Κύρου τοῦ Καμβύσεω καὶ τὰ τῶν Περσέων πρήγματα αὐξανόμενα πένθεος μὲν Κροῖσον ἀπέπαυσε, ἐνέβησε δὲ ἐς φροντίδα, εἴ κως δύναιτο, πρὶν μεγάλους γενέσθαι τοὺς Πέρσας, καταλαβεῖν αὐτῶν αὐξανομένην τὴν δύναμιν. μετὰ ὦν τὴν διάνοιαν ταύτην αὐτίκα ἀπεπειρᾶτο τῶν μαντείων τῶν τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ, διαπέμψας ἄλλους ἄλλῃ, τοὺς μὲν ἐς Δελφοὺς ἰέναι, τοὺς δὲ ἐς Ἄβας τὰς Φωκέων, τοὺς δὲ ἐς Δωδώνην· οἳ δὲ τινὲς ἐπέμποντο παρὰ τε Ἀμφιάρεων καὶ παρὰ Τροφώνιον, οἳ δὲ τῆς Μιλησίης ἐς Βραγχίδας. ταῦτα μέν νυν τὰ Ἑλληνικὰ μαντήια ἐς τὰ ἀπέπεμψε μαντευσόμενος Κροῖσος· Λιβύης δὲ παρὰ Ἄμμωνα ἀπέστελλε ἄλλους χρησομένους. διέπεμπε δὲ πειρώμενος τῶν μαντηίων ὅ τι φρονέοιεν, ὡς εἰ φρονέοντα τὴν ἀληθείην εὑρεθείη, ἐπείρηται σφέα δεύτερα πέμπων εἰ ἐπιχειρέοι ἐπὶ Πέρσας στρατεύεσθαι. 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. 1.182. φασὶ δὲ οἱ αὐτοὶ οὗτοι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, τὸν θεὸν αὐτὸν φοιτᾶν τε ἐς τὸν νηὸν καὶ ἀμπαύεσθαι ἐπὶ τῆς κλίνης, κατά περ ἐν Θήβῃσι τῇσι Αἰγυπτίῃσι κατὰ τὸν αὐτὸν τρόπον, ὡς λέγουσι οἱ Αἰγύπτιοι· καὶ γὰρ δὴ ἐκεῖθι κοιμᾶται ἐν τῷ τοῦ Διὸς τοῦ Θηβαιέος γυνή, ἀμφότεραι δὲ αὗται λέγονται ἀνδρῶν οὐδαμῶν ἐς ὁμιλίην φοιτᾶν· καὶ κατά περ ἐν Πατάροισι τῆς Λυκίης ἡ πρόμαντις τοῦ θεοῦ, ἐπεὰν γένηται· οὐ γὰρ ὦν αἰεί ἐστι χρηστήριον αὐτόθι· ἐπεὰν δὲ γένηται τότε ὦν συγκατακληίεται τὰς νύκτας ἔσω ἐν τῷ νηῷ. 4.94. ἀθανατίζουσι δὲ τόνδε τὸν τρόπον· οὔτε ἀποθνήσκειν ἑωυτοὺς νομίζουσι ἰέναι τε τὸν ἀπολλύμενον παρὰ Σάλμοξιν δαίμονα· οἳ δὲ αὐτῶν τὸν αὐτὸν τοῦτον ὀνομάζουσι Γεβελέιζιν· διὰ πεντετηρίδος τε τὸν πάλῳ λαχόντα αἰεὶ σφέων αὐτῶν ἀποπέμπουσι ἄγγελον παρὰ τὸν Σάλμοξιν, ἐντελλόμενοι τῶν ἂν ἑκάστοτε δέωνται, πέμπουσι δὲ ὧδε· οἳ μὲν αὐτῶν ταχθέντες ἀκόντια τρία ἔχουσι, ἄλλοι δὲ διαλαβόντες τοῦ ἀποπεμπομένου παρὰ τὸν Σάλμοξιν τὰς χεῖρας καὶ τοὺς πόδας, ἀνακινήσαντες αὐτὸν μετέωρον ῥίπτουσι ἐς τὰς λόγχας. ἢν μὲν δὴ ἀποθάνῃ ἀναπαρείς, τοῖσι δὲ ἵλεος ὁ θεὸς δοκέει εἶναι· ἢν δὲ μὴ ἀποθάνῃ, αἰτιῶνται αὐτὸν τὸν ἄγγελον, φάμενοί μιν ἄνδρα κακὸν εἶναι, αἰτιησάμενοι δὲ τοῦτον ἄλλον ἀποπέμπουσι· ἐντέλλονται δὲ ἔτι ζῶντι. οὗτοι οἱ αὐτοὶ Θρήικες καὶ πρὸς βροντήν τε καὶ ἀστραπὴν τοξεύοντες ἄνω πρὸς τὸν οὐρανὸν ἀπειλέουσι τῷ θεῷ, οὐδένα ἄλλον θεὸν νομίζοντες εἶναι εἰ μὴ τὸν σφέτερον. 4.95. ὡς δὲ ἐγὼ πυνθάνομαι τῶν τὸν Ἑλλήσποντον οἰκεόντων Ἑλλήνων καὶ Πόντον, τὸν Σάλμοξιν τοῦτον ἐόντα ἄνθρωπον δουλεῦσαι ἐν Σάμῳ, δουλεῦσαι δὲ Πυθαγόρῃ τῷ Μνησάρχου, ἐνθεῦτεν δὲ αὐτὸν γενόμενον ἐλεύθερον χρήματα κτήσασθαι μεγάλα, κτησάμενον δὲ ἀπελθεῖν ἐς τὴν ἑωυτοῦ. ἅτε δὲ κακοβίων τε ἐόντων τῶν Θρηίκων καὶ ὑπαφρονεστέρων, τὸν Σάλμοξιν τοῦτον ἐπιστάμενον δίαιτάν τε Ἰάδα καὶ ἤθεα βαθύτερα ἢ κατὰ Θρήικας, οἷα Ἕλλησι τε ὁμιλήσαντα καὶ Ἑλλήνων οὐ τῷ ἀσθενεστάτῳ σοφιστῇ Πυθαγόρη, κατασκευάσασθαι ἀνδρεῶνα, ἐς τὸν πανδοκεύοντα τῶν ἀστῶν τοὺς πρώτους καὶ εὐωχέοντα ἀναδιδάσκειν ὡς οὔτε αὐτὸς οὔτε οἱ συμπόται αὐτοῦ οὔτε οἱ ἐκ τούτων αἰεὶ γινόμενοι ἀποθανέονται, ἀλλʼ ἥξουσι ἐς χῶρον τοῦτον ἵνα αἰεὶ περιεόντες ἕξουσι τὰ πάντα ἀγαθά. ἐν ᾧ δὲ ἐποίεε τὰ καταλεχθέντα καὶ ἔλεγε ταῦτα, ἐν τούτῳ κατάγαιον οἴκημα ἐποιέετο. ὡς δέ οἱ παντελέως εἶχε τὸ οἴκημα, ἐκ μὲν τῶν Θρηίκων ἠφανίσθη, καταβὰς δὲ κάτω ἐς τὸ κατάγαιον οἴκημα διαιτᾶτο ἐπʼ ἔτεα τρία· οἳ δὲ μιν ἐπόθεόν τε καὶ ἐπένθεον ὡς τεθνεῶτα. τετάρτω δὲ ἔτεϊ ἐφάνη τοῖσι Θρήιξι, καὶ οὕτω πιθανά σφι ἐγένετο τὰ ἔλεγε ὁ Σάλμοξις. ταῦτα φασί μιν ποιῆσαι. 4.96. ἐγὼ δὲ περὶ μὲν τούτου καὶ τοῦ καταγαίου οἰκήματος οὔτε ἀπιστέω οὔτε ὦν πιστεύω τι λίην, δοκέω δὲ πολλοῖσι ἔτεσι πρότερον τὸν Σάλμοξιν τοῦτον γενέσθαι Πυθαγόρεω. εἴτε δὲ ἐγένετό τις Σάλμοξις ἄνθρωπος, εἴτʼ ἐστὶ δαίμων τις Γέτῃσι οὗτος ἐπιχώριος, χαιρέτω. οὗτοι μὲν δὴ τρόπῳ τοιούτῳ χρεώμενοι ὡς ἐχειρώθησαν ὑπὸ Περσέων, εἵποντο τῷ ἄλλῳ στρατῷ. 4.172. Αὐσχισέων δὲ τούτων τὸ πρὸς ἑσπέρης ἔχονται Νασαμῶνες, ἔθνος ἐὸν πολλόν, οἳ τὸ θέρος καταλείποντες ἐπὶ τῇ θαλάσσῃ τὰ πρόβατα ἀναβαίνουσι ἐς Αὔγιλα χῶρον ὀπωριεῦντες τοὺς φοίνικας. οἳ δὲ πολλοὶ καὶ ἀμφιλαφέες πεφύκασι, πάντες ἐόντες καρποφόροι. τοὺς δὲ ἀττελέβους ἐπεὰν θηρεύσωσι, αὐήναντες πρὸς τὸν ἥλιον καταλέουσι καὶ ἔπειτα ἐπὶ γάλα ἐπιπάσσοντες πίνουσι. γυναῖκας δὲ νομίζοντες πολλὰς ἔχειν ἕκαστος ἐπίκοινον αὐτέων τὴν μῖξιν ποιεῦνται τρόπῳ παραπλησίῳ τῷ καὶ Μασσαγέται· ἐπεὰν σκίπωνα προστήσωνται, μίσγονται. πρῶτον δὲ γαμέοντος Νασαμῶνος ἀνδρὸς νόμος ἐστὶ τὴν νύμφην νυκτὶ τῇ πρώτῃ διὰ πάντων διεξελθεῖν τῶν δαιτυμόνων μισγομένην· τῶν δὲ ὡς ἕκαστος οἱ μιχθῇ, διδοῖ δῶρον τὸ ἂν ἔχῃ φερόμενος ἐξ οἴκου. ὁρκίοισι δὲ καὶ μαντικῇ χρέωνται τοιῇδε· ὀμνύουσι μὲν τοὺς παρὰ σφίσι ἄνδρας δικαιοτάτους καὶ ἀρίστους λεγομένους γενέσθαι, τούτους, τῶν τύμβων ἁπτόμενοι· μαντεύονται δὲ ἐπὶ τῶν προγόνων φοιτέοντες τὰ σήματα, καὶ κατευξάμενοι ἐπικατακοιμῶνται· τὸ δʼ ἂν ἴδη ἐν τῇ, ὄψι ἐνύπνιον, τούτῳ χρᾶται. πίστισι δὲ τοιῇσιδε χρέωνται· ἐκ τῆς χειρὸς διδοῖ πιεῖν καὶ αὐτὸς ἐκ τῆς τοῦ ἑτέρου πίνει. ἢν δὲ μὴ ἔχωσι ὑγρὸν μηδέν, οἳ δὲ τῆς χαμᾶθεν σποδοῦ λαβόντες λείχουσι. 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.

1.46. After the loss of his son, Croesus remained in deep sorrow for two years. After this time, the destruction by Cyrus son of Cambyses of the sovereignty of Astyages son of Cyaxares, and the growth of the power of the Persians, distracted Croesus from his mourning; and he determined, if he could, to forestall the increase of the Persian power before they became great. ,Having thus determined, he at once made inquiries of the Greek and Libyan oracles, sending messengers separately to Delphi, to Abae in Phocia, and to Dodona, while others were despatched to Amphiaraus and Trophonius, and others to Branchidae in the Milesian country. ,These are the Greek oracles to which Croesus sent for divination: and he told others to go inquire of Ammon in Libya . His intent in sending was to test the knowledge of the oracles, so that, if they were found to know the truth, he might send again and ask if he should undertake an expedition against the Persians. 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. 1.182. These same Chaldaeans say (though I do not believe them) that the god himself is accustomed to visit the shrine and rest on the couch, as in Thebes of Egypt, as the Egyptians say ,(for there too a woman sleeps in the temple of Theban Zeus, and neither the Egyptian nor the Babylonian woman, it is said, has intercourse with men), and as does the prophetess of the god at Patara in Lycia, whenever she is appointed; for there is not always a place of divination there; but when she is appointed she is shut up in the temple during the night. 4.94. Their belief in their immortality is as follows: they believe that they do not die, but that one who perishes goes to the deity Salmoxis, or Gebeleïzis, as some of them call him. ,Once every five years they choose one of their people by lot and send him as a messenger to Salmoxis, with instructions to report their needs; and this is how they send him: three lances are held by designated men; others seize the messenger to Salmoxis by his hands and feet, and swing and toss him up on to the spear-points. ,If he is killed by the toss, they believe that the god regards them with favor; but if he is not killed, they blame the messenger himself, considering him a bad man, and send another messenger in place of him. It is while the man still lives that they give him the message. ,Furthermore, when there is thunder and lightning these same Thracians shoot arrows skyward as a threat to the god, believing in no other god but their own. 4.95. I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; ,then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; ,therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. ,While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, ,while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him. 4.96. Now I neither disbelieve nor entirely believe the tale about Salmoxis and his underground chamber; but I think that he lived many years before Pythagoras; ,and as to whether there was a man called Salmoxis or this is some deity native to the Getae, let the question be dismissed. 4.172. Next west of these Auschisae is the populous country of the Nasamones, who in summer leave their flocks by the sea and go up to the land called Augila to gather dates from the palm-trees that grow there in great abundance and all bear fruit. They hunt locusts, which they dry in the sun, and after grinding sprinkle them into milk and drink it. ,It is their custom for every man to have many wives; their intercourse with women is promiscuous, as among the Massagetae; a staff is placed before the dwelling, and then they have intercourse. When a man of the Nasamones weds, on the first night the bride must by custom lie with each of the whole company in turn; and each man after intercourse gives her whatever gift he has brought from his house. ,As for their manner of swearing and divination, they lay their hands on the graves of the men reputed to have been the most just and good among them, and by these men they swear; their practice of divination is to go to the tombs of their ancestors, where after making prayers they lie down to sleep, and take for oracles whatever dreams come to them. ,They give and receive pledges by each drinking from the hand of the other party; and if they have nothing liquid, they take the dust of the earth and lick it up. 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.

15. Aristophanes, Wasps, 123 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •divinities (greek and roman), hera Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 11

123. νύκτωρ κατέκλινεν αὐτὸν εἰς ̓Ασκληπιοῦ,

16. Aristophanes, The Women Celebrating The Thesmophoria, 284-285 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 222

285. τὸ πόπανον, ὅπως λαβοῦσα θύσω τοῖν θεοῖν.

17. Zeno of Elea, Fragments, 9.9 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •divination (greek and roman), auditory dream/epiphany •divination (greek and roman), direct revelation through trance Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 565

18. Plato, Charmides, 156d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •divinities (greek and roman), anios •divinities (greek and roman), herakles •divinities (greek and roman, of punico-phoenician origin), sardus pater Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 526

156d. Then I, on hearing his approval, regained my courage; and little by little I began to muster up my confidence again, and my spirit began to rekindle. So I said, — Such, then, Charmides, is the nature of this charm. I learnt it on campaign over there, from one of the Thracian physicians of Zalmoxis, who are said even to make one immortal. This Thracian said that the Greeks were right in advising as I told you just now: “but Zalmoxis,” he said, 156d. Then I, on hearing his approval, regained my courage; and little by little I began to muster up my confidence again, and my spirit began to rekindle. So I said,—Such, then, Charmides, is the nature of this charm. I learnt it on campaign over there, from one of the Thracian physicians of Zalmoxis, who are said even to make one immortal. This Thracian said that the Greeks were right in advising as I told you just now: but Zalmoxis, he said,

19. Aristophanes, The Rich Man, 411, 620-621, 649-667, 669-747, 668 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 238, 239, 308

668. ἔχοντες: ὡς δὲ τοὺς λύχνους ἀποσβέσας

20. Euripides, Medea, 663-673, 675-758, 674 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 603

674. τί δῆτα Φοῖβος εἶπέ σοι παίδων πέρι;

674. What said Phoebus to thee as to children? Aegeu

21. Euripides, Iphigenia Among The Taurians, 1259-1260, 1262-1282, 1261 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 30, 101

22. Euripides, Hecuba, 71 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •divinities (greek and roman), athena chalinitis •divinities (greek and roman), hades/pluto •divinities (greek and roman), kore •divinities (greek and roman), mopsos •divinities (greek and roman), underworld divinities and heroes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 30, 101

71. μελανοπτερύγων μῆτερ ὀνείρων,

71. fearful visions of the night? O lady Earth, mother of dreams that fly on sable wings! I am seeking to avert the vision of the night, the sight of horror which I learned from my dream

23. Hebrew Bible, Ecclesiastes, 9.10 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), brizo •divinities (greek and roman), olympian divinities •divinities (greek and roman), underworld divinities and heroes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 32

9.10. Whatsoever thy hand attaineth to do by thy strength, that do; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.

24. Sophocles, Philoctetes, 827-832 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 679

25. Theophrastus, Characters, 16.13 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divinities (greek and roman, of anatolian or eastern origin), men tyrannos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 248

26. Lycophron, Alexandra, 1047-1049, 1051-1055, 799-800, 1050 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 304, 307

1050. δοραῖς δὲ μήλων τύμβον ἐγκοιμωμένοις

27. Aristotle, Physics, 4.11 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •divinities (greek and roman), herakles •divinities (greek and roman), herakless sons •divinities (greek and roman), sardinian sleeping heroes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 107, 108

28. Hyperides, Pro Euxenippo, 14-18 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 311, 391, 676

18. These proposals, when examined in court, were considered unsatisfactory, and the jury condemned you. So if you had been acquitted in your trial, Euxenippus would not have misrepresented the god: because you happened to be convicted, must ruin fall on him? And when you, who proposed a decree like that, were fined a mere twenty-five drachmas, is the man who lay down in the sanctuary at the people's request even to be refused a grave in Attica?

29. Aristotle, On The Universe, 17 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), dis •divinities (greek and roman), hades/pluto •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 536

30. Aristotle, Prophesying By Dreams, 462b12-14 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •divination and prophecy, in greek and roman thought Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 137

31. Herodas, Mimes, 4.16 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •divinities (greek and roman), herakles Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 261

32. Plautus, Curculio, 268, 61, 266 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 12

33. Cicero, On Divination, 1.11, 1.72, 1.79, 1.88-1.89, 1.96, 1.101, 2.143 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •divination (greek and roman), augury •divination (greek and roman), natural vs. artificial •divination (greek and roman), lightning divination (brontoscopy) •divinities (greek and roman), nymphs •divinities (greek and roman), pan •divinities (greek and roman), hades/pluto •divinities (greek and roman), kore •divinities (greek and roman), oropos •divinities (greek and roman), hera •divination (greek and roman), auditory dream/epiphany •divination (greek and roman), direct revelation through trance •divinities (greek and roman), apollo maleatas Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 3, 5, 12, 47, 172, 297, 565, 667

1.11. Ego vero, inquam, philosophiae, Quinte, semper vaco; hoc autem tempore, cum sit nihil aliud, quod lubenter agere possim, multo magis aveo audire, de divinatione quid sentias. Nihil, inquit, equidem novi, nec quod praeter ceteros ipse sentiam; nam cum antiquissimam sententiam, tum omnium populorum et gentium consensu conprobatam sequor. Duo sunt enim dividi genera, quorum alterum artis est, alterum naturae. 1.72. in quo haruspices, augures coniectoresque numerantur. Haec inprobantur a Peripateticis, a Stoicis defenduntur. Quorum alia sunt posita in monumentis et disciplina, quod Etruscorum declarant et haruspicini et fulgurales et rituales libri, vestri etiam augurales, alia autem subito ex tempore coniectura explicantur, ut apud Homerum Calchas, qui ex passerum numero belli Troiani annos auguratus est, et ut in Sullae scriptum historia videmus, quod te inspectante factum est, ut, cum ille in agro Nolano inmolaret ante praetorium, ab infima ara subito anguis emergeret, cum quidem C. Postumius haruspex oraret illum, ut in expeditionem exercitum educeret; id cum Sulla fecisset, tum ante oppidum Nolam florentissuma Samnitium castra cepit. 1.79. Quid? amores ac deliciae tuae, Roscius, num aut ipse aut pro eo Lanuvium totum mentiebatur? Qui cum esset in cunabulis educareturque in Solonio, qui est campus agri Lanuvini, noctu lumine apposito experrecta nutrix animadvertit puerum dormientem circumplicatum serpentis amplexu. Quo aspectu exterrita clamorem sustulit. Pater autem Roscii ad haruspices rettulit, qui responderunt nihil illo puero clarius, nihil nobilius fore. Atque hanc speciem Pasiteles caelavit argento et noster expressit Archias versibus. Quid igitur expectamus? an dum in foro nobiscum di immortales, dum in viis versentur, dum domi? qui quidem ipsi se nobis non offerunt, vim autem suam longe lateque diffundunt, quam tum terrae cavernis includunt, tum hominum naturis implicant. Nam terrae vis Pythiam Delphis incitabat, naturae Sibyllam. Quid enim? non videmus, quam sint varia terrarum genera? ex quibus et mortifera quaedam pars est, ut et Ampsancti in Hirpinis et in Asia Plutonia, quae vidimus, et sunt partes agrorum aliae pestilentes, aliae salubres, aliae, quae acuta ingenia gigt, aliae, quae retunsa; quae omnia fiunt et ex caeli varietate et ex disparili adspiratione terrarum. 1.88. Amphilochus et Mopsus Argivorum reges fuerunt, sed iidem augures, iique urbis in ora marituma Ciliciae Graecas condiderunt; atque etiam ante hos Amphiaraus et Tiresias non humiles et obscuri neque eorum similes, ut apud Ennium est, Quí sui quaestus caúsa fictas súscitant senténtias, sed clari et praestantes viri, qui avibus et signis admoniti futura dicebant; quorum de altero etiam apud inferos Homerus ait solum sapere, ceteros umbrarum vagari modo ; Amphiaraum autem sic honoravit fama Graeciae, deus ut haberetur, atque ut ab eius solo, in quo est humatus, oracla peterentur. 1.89. Quid? Asiae rex Priamus nonne et Helenum filium et Cassandram filiam divites habebat, alterum auguriis, alteram mentis incitatione et permotione divina? Quo in genere Marcios quosdam fratres, nobili loco natos, apud maiores nostros fuisse scriptum videmus. Quid? Polyidum Corinthium nonne Homerus et aliis multa et filio ad Troiam proficiscenti mortem praedixisse commemorat? Omnino apud veteres, qui rerum potiebantur, iidem auguria tenebant; ut enim sapere, sic divinare regale ducebant. Testis est nostra civitas, in qua et reges augures et postea privati eodem sacerdotio praediti rem publicam religionum auctoritate rexerunt. 1.96. Lycurgus quidem, qui Lacedaemoniorum rem publicam temperavit, leges suas auctoritate Apollinis Delphici confirmavit; quas cum vellet Lysander commutare, eadem est prohibitus religione. Atque etiam qui praeerant Lacedaemoniis, non contenti vigilantibus curis in Pasiphaae fano, quod est in agro propter urbem, somniandi causa excubabant, quia vera quietis oracla ducebant. 1.101. Saepe etiam et in proeliis Fauni auditi et in rebus turbidis veridicae voces ex occulto missae esse dicuntur; cuius generis duo sint ex multis exempla, sed maxuma: Nam non multo ante urbem captam exaudita vox est a luco Vestae, qui a Palatii radice in novam viam devexus est, ut muri et portae reficerentur; futurum esse, nisi provisum esset, ut Roma caperetur. Quod neglectum tum, cum caveri poterat, post acceptam illam maximam cladem expiatum est; ara enim Aio Loquenti, quam saeptam videmus, exadversus eum locum consecrata est. Atque etiam scriptum a multis est, cum terrae motus factus esset, ut sue plena procuratio fieret, vocem ab aede Iunonis ex arce extitisse; quocirca Iunonem illam appellatam Monetam. Haec igitur et a dis significata et a nostris maioribus iudicata contemnimus? 2.143. Dicitur quidam, cum in somnis complexu Venerio iungeretur, calculos eiecisse. Video sympathian; visum est enim tale obiectum dormienti, ut id, quod evenit, naturae vis, non opinio erroris effecerit. Quae igitur natura obtulit illam speciem Simonidi, a qua vetaretur navigare? aut quid naturae copulatum habuit Alcibiadis quod scribitur somnium? qui paulo ante interitum visus est in somnis amicae esse amictus amiculo. Is cum esset proiectus inhumatus ab omnibusque desertus iaceret, amica corpus eius texit suo pallio. Ergo hoc inerat in rebus futuris et causas naturalis habebat, an, et ut videretur et ut eveniret, casus effecit?

1.11. Really, my dear Quintus, said I, I always have time for philosophy. Moreover, since there is nothing else at this time that I can do with pleasure, I am all the more eager to hear what you think about divination.There is, I assure you, said he, nothing new or original in my views; for those which I adopt are not only very old, but they are endorsed by the consent of all peoples and nations. There are two kinds of divination: the first is dependent on art, the other on nature. 1.11. The second division of divination, as I said before, is the natural; and it, according to exact teaching of physics, must be ascribed to divine Nature, from which, as the wisest philosophers maintain, our souls have been drawn and poured forth. And since the universe is wholly filled with the Eternal Intelligence and the Divine Mind, it must be that human souls are influenced by their contact with divine souls. But when men are awake their souls, as a rule, are subject to the demands of everyday life and are withdrawn from divine association because they are hampered by the chains of the flesh. 1.72. But those methods of divination which are dependent on conjecture, or on deductions from events previously observed and recorded, are, as I have said before, not natural, but artificial, and include the inspection of entrails, augury, and the interpretation of dreams. These are disapproved of by the Peripatetics and defended by the Stoics. Some are based upon records and usage, as is evident from the Etruscan books on divination by means of inspection of entrails and by means of thunder and lightning, and as is also evident from the books of your augural college; while others are dependent on conjecture made suddenly and on the spur of the moment. An instance of the latter kind is that of Calchas in Homer, prophesying the number of years of the Trojan War from the number of sparrows. We find another illustration of conjectural divination in the history of Sulla in an occurrence which you witnessed. While he was offering sacrifices in front of his head-quarters in the Nolan district a snake suddenly came out from beneath the altar. The soothsayer, Gaius Postumius, begged Sulla to proceed with his march at once. Sulla did so and captured the strongly fortified camp of the Samnites which lay in front of the town of Nola. 1.79. And what about your beloved and charming friend Roscius? Did he lie or did the whole of Lanuvium lie for him in telling the following incident: In his cradle days, while he was being reared in Solonium, a plain in the Lanuvian district, his nurse suddenly awoke during the night and by the light of a lamp observed the child asleep with a snake coiled about him. She was greatly frightened at the sight and gave an alarm. His father referred the occurrence to the soothsayers, who replied that the boy would attain unrivalled eminence and glory. Indeed, Pasiteles has engraved the scene in silver and our friend Archias has described it in verse.Then what do we expect? Do we wait for the immortal gods to converse with us in the forum, on the street, and in our homes? While they do not, of course, present themselves in person, they do diffuse their power far and wide — sometimes enclosing it in caverns of the earth and sometimes imparting it to human beings. The Pythian priestess at Delphi was inspired by the power of the earth and the Sibyl by that of nature. Why need you marvel at this? Do we not see how the soils of the earth vary in kind? Some are deadly, like that about Lake Ampsanctus in the country of the Hirpini and that of Plutonia in Asia, both of which I have seen. Even in the same neighbourhood, some parts are salubrious and some are not; some produce men of keen wit, others produce fools. These diverse effects are all the result of differences in climate and differences in the earths exhalations. 1.88. Amphilochus and Mopsus were kings of Argos, but they were augurs too, and they founded Greek cities on the coasts of Cilicia. And even before them were Amphiaraus and Tiresias. They were no lowly and unknown men, nor were they like the person described by Ennius,Who, for their own gain, uphold opinions that are false,but they were eminent men of the noblest type and foretold the future by means of augural signs. In speaking of Tiresias, even when in the infernal regions, Homer says that he alone was wise, that the rest were mere wandering shadows. As for Amphiaraus, his reputation in Greece was such that he was honoured as a god, and oracular responses were sought in the place where he was buried. 1.89. Furthermore, did not Priam, the Asiatic king, have a son, Helenus, and a daughter, Cassandra, who prophesied, the first by means of auguries and the other when under a heaven-inspired excitement and exaltation of soul? In the same class, as we read in the records of our forefathers, were those famous Marcian brothers, men of noble birth. And does not Homer relate that Polyidus of Corinth not only made many predictions to others, but that he also foretold the death of his own son, who was setting out for Troy? As a general rule among the ancients the men who ruled the state had control likewise of augury, for they considered divining, as well as wisdom, becoming to a king. Proof of this is afforded by our State wherein the kings were augurs; and, later, private citizens endowed with the same priestly office ruled the republic by the authority of religion. [41] 1.96. Lycurgus himself, who once governed the Spartan state, established his laws by authority of Apollos Delphic oracle, and Lysander, who wished to repeal them, was prevented from doing so by the religious scruples of the people. Moreover, the Spartan rulers, not content with their deliberations when awake used to sleep in a shrine of Pasiphaë which is situated in a field near the city, in order to dream there, because they believed that oracles received in repose were true. 1.101. Again, we are told that fauns have often been heard in battle and that during turbulent times truly prophetic messages have been sent from mysterious places. Out of many instances of this class I shall give only two, but they are very striking. Not long before the capture of the city by the Gauls, a voice, issuing from Vestas sacred grove, which slopes from the foot of the Palatine Hill to New Road, was heard to say, the walls and gates must be repaired; unless this is done the city will be taken. Neglect of this warning, while it was possible to heed it, was atoned for after the supreme disaster had occurred; for, adjoining the grove, an altar, which is now to be seen enclosed with a hedge, was dedicated to Aius the Speaker. The other illustration has been reported by many writers. At the time of the earthquake a voice came from Junos temple on the citadel commanding that an expiatory sacrifice be made of a pregt sow. From this fact the goddess was called Juno the Adviser. Are we, then, lightly to regard these warnings which the gods have sent and our forefathers adjudged to be trustworthy? 2.143. A person, it is said, while dreaming of coition, ejected gravel. In this case I can see a relation between the dream and the result; for the vision presented to the sleeper was such as to make it clear that what happened was due to natural causes and not to the delusion. But by what law of nature did Simonides receive that vision which forbade him to sail? or what was the connexion between the laws of nature and the dream of Alcibiades in which according to history, shortly before his death, he seemed to be enveloped in the cloak of his mistress? Later, when his body had been cast out and was lying unburied and universally neglected, his mistress covered it with her mantle. Then do you say that this dream was united by some natural tie with the fate that befell Alcibiades, or did chance cause both the apparition and the subsequent event? [70]

34. Cicero, On The Nature of The Gods, 2.2.6, 3.6.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •divination (greek and roman), auditory dream/epiphany •divination (greek and roman), direct revelation through trance Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 565

35. Vergil, Aeneis, 7.81-7.106 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •divinities (greek and roman), kore •divinities (greek and roman), kronos •divination (greek and roman), auditory dream/epiphany •divination (greek and roman), direct revelation through trance Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 565, 617

7.81. At rex sollicitus monstris oracula Fauni, 7.82. fatidici genitoris, adit lucosque sub alta 7.83. consulit Albunea, nemorum quae maxima sacro 7.84. fonte sonat saevamque exhalat opaca mephitim. 7.85. Hinc Italae gentes omnisque Oenotria tellus 7.86. in dubiis responsa petunt; huc dona sacerdos 7.87. cum tulit et caesarum ovium sub nocte silenti 7.88. pellibus incubuit stratis somnosque petivit, 7.89. multa modis simulacra videt volitantia miris 7.90. et varias audit voces fruiturque deorum 7.91. conloquio atque imis Acheronta adfatur Avernis. 7.92. Hic et tum pater ipse petens responsa Latinus 7.93. centum lanigeras mactabat rite bidentis 7.94. atque harum effultus tergo stratisque iacebat 7.95. velleribus: subita ex alto vox reddita luco est: 7.96. Ne pete conubiis natam sociare Latinis, 7.102. Haec responsa patris Fauni monitusque silenti 7.103. nocte datos non ipse suo premit ore Latinus, 7.104. sed circum late volitans iam Fama per urbes 7.105. Ausonias tulerat, cum Laomedontia pubes 7.106. gramineo ripae religavit ab aggere classem.

7.81. Laurentian, which his realm and people bear. 7.82. Unto this tree-top, wonderful to tell, 7.83. came hosts of bees, with audible acclaim 7.84. voyaging the stream of air, and seized a place 7.85. on the proud, pointing crest, where the swift swarm, 7.86. with interlacement of close-clinging feet, 7.87. wung from the leafy bough. “Behold, there comes,” 7.88. the prophet cried, “a husband from afar! 7.89. To the same region by the self-same path 7.90. behold an arm'd host taking lordly sway 7.91. upon our city's crown!” Soon after this, 7.92. when, coming to the shrine with torches pure, 7.93. Lavinia kindled at her father's side 7.94. the sacrifice, swift seemed the flame to burn 7.95. along her flowing hair—O sight of woe! 7.96. Over her broidered snood it sparkling flew, 7.97. lighting her queenly tresses and her crown 7.98. of jewels rare: then, wrapt in flaming cloud, 7.99. from hall to hall the fire-god's gift she flung. 7.100. This omen dread and wonder terrible 7.101. was rumored far: for prophet-voices told 7.102. bright honors on the virgin's head to fall 7.104. The King, sore troubled by these portents, sought 7.105. oracular wisdom of his sacred sire, 7.106. Faunus, the fate-revealer, where the groves

36. Livy, Per., 11 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •divination (greek and roman), sibylline oracles •divinities (greek and roman), apollo kalliteknos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 182

37. Livy, History, 10.47.6-10.47.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •divination (greek and roman), sibylline oracles •divinities (greek and roman), apollo kalliteknos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 182

10.47.6. Multis multis rebus laetus annus vix ad solacium unius mali, pestilentiae urentis simul urbem atque agros, suffecit; portentoque iam similis clades erat, et libri aditi, quinam finis aut quod remedium eius mali ab diis daretur. 10.47.7. inventum in libris Aesculapium ab Epidauro Romam arcessendum. neque eo anno, quia bello occupati consules erant, quicquam de ea re actum, praeterquam quod unum diem Aesculapio supplicatio habita est.

10.47.6. The many incidents which helped to make the year a happy one served to console the citizens for one calamity, a pestilence which raged in the City and country districts alike. The mischief it did was looked upon as a portent. The Sacred Books were consulted to see what end or what remedy would be vouchsafed by the gods. [7] It was ascertained that Aesculapius must be sent for from Epidaurus. Nothing, however, was done that year, owing to the consuls being engrossed with the war, beyond the appointment of a day of public intercession to Aesculapius. # 11.e [Y.R. 460. B.C. 292.] Fabius Gurges, consul, having fought an unsuccessful battle with the Samnites, the senate deliberate about dismissing him from the command of the army; are prevailed upon not to inflict that disgrace upon him, principally by the entreaties of his father, Fabius Maximus, and by his promising to join the army, and serve, in quality of lieutet-general, under his son: which promise he performs, and the consul, aided by his counsel and co-operation, obtains a victory over the Samnites, and a triumph in consequence. C. Pontius, the general of the Samnites, led in triumph before the victor's carriage, and afterwards beheaded. A plague at Rome. [Y.R. 461. B.C. 291.] Ambassadors sent to Epidaurus, to bring from thence to Rome the statue of Aesculapius: a serpent, of itself, goes on board their ship; supposing it to be the abode of the deity, they bring it with them; and, upon its quitting their vessel, and swimming to the island in the Tiber, they consecrate there a temple to Aesculapius. L. Postumius, a man of consular rank, condemned for employing the soldiers under his command in working upon his farm. [Y.R. 462. B.C. 290] Curius Dentatus, consul, having subdued the Samnites, and the rebellious Sabines, triumphs twice during his year of office. [Y.R. 463. B.C. 289.] The colonies of Castrum, Sena, and Adria, established. Three judges of capital crimes now first appointed. A census and lustrum: the number of citizens found to be two hundred and seventy-three thousand. After a long-continued sedition, on account of debts, the commons secede to the Janiculum: [Y.R. 466. B.C. 286.] are brought back by Hortensius, dictator, who dies in office. Successful operations against the Volsinians and Lucanians, [Y.R. 468. B.C. 284.] against whom it was thought expedient to send succour to the Thuringians. # 12.e [Y.R. 469. B.C. 283.] The Senonian Gauls having slain the Roman ambassadors, war is declared against them: they cut off L. Caecilius, praetor, with the legions under his command, [Y.R. 470. B.C. 282.] The Roman fleet plundered by the Tarentines, and the commander slain: ambassadors, sent to complain of this outrage, are ill-treated and sent back; whereupon war is declared against them. The Samnites revolt; against whom, together with the Lucanians, Bruttians, and Etruscans, several unsuccessful battles are fought by different generals. [Y.R. 471. B.C. 281.] Pyrrhus, king of Epirus, comes into Italy, to succour the Tarentines. A Campanian legion, sent, under the command of Decius Jubellius, to garrison Rhegium, murder the inhabitants, and seize the city. # 13.e [Y.R. 472. B.C. 280.] Valerius Laevinus, consul, engages with Pyrrhus, and is beaten, his soldiers being terrified at the unusual appearance of elephants. After the battle, Pyrrhus, viewing the bodies of the Romans who were slain, remarks, that they all of them lay with their faces turned towards their enemy. He proceeds towards Rome, ravaging the country as he goes along. C. Fabricius is sent by the senate to treat for the redemption of the prisoners: the king, in vain, attempts to bribe him to desert his country. The prisoners restored without ransom. Cineas, ambassador from Pyrrhus to the senate, demands, as a condition of peace, that the king be admitted into the city of Rome: the consideration of which being deferred to a fuller meeting, Appius Claudius, who, on account of a disorder in his eyes, had not, for a long time, attended in the senate, comes there; moves, and carries his motion, that the demand of the king be refused. Cneius Domitius, the first plebeian censor, holds a lustrum; the number of the citizens found to be two hundred and seventy-eight thousand two hundred and twenty-two. A second, but undecided battle with Pyrrhus. [Y.R. 473. B.C. 279.] The treaty with the Carthaginians renewed a fourth time. An offer made to Fabricius, the consul, by a traitor, to poison Pyrrhus; [Y. R. 474. B. C. 278.] he sends him to the king, and discovers to him the treasonable offer. Successful operations against the Etruscans, Lucanians, Bruttians, and Samnites. # 14.e Pyrrhus crosses over into Sicily. [Y. R. 475. B. C. 277.] Many prodigies, among which, the statue of Jupiter in the Capitol is struck by lightning, and thrown down. [Y. R. 476. B. C. 276.] The head of it afterwards found by the priests. Curius Dentatus, holding a levy, puts up to sale the goods of a person who refuses to answer to his name when called upon. [Y. R. 477. B. C. 275.] Pyrrhus, after his return from Sicily, is defeated, and compelled to quit Italy. The censors hold a lustrum, and find the number of the citizens to be two hundred and seventy-one thousand two hundred and twenty-four. [Y. R. 479. B. c. 273.] A treaty of alliance formed with Ptolemy, king of Egypt. Sextilia, a vestal, found guilty of incest, and buried alive. Two colonies sent forth, to Posidonium and Cossa. [Y. R. 480. B. C. 272.] A Carthaginian fleet sails, in aid of the Tarentines, by which act the treaty is violated. Successful operations against the Lucanians, Samnites, and Bruttians. Death of king Pyrrhus. # 15.e The Tarentines overcome: peace and freedom granted to them. [Y. R. 481. B. C. 271.] The Campanian legion, which had forcibly taken possession of Rhegium, besieged there; lay down their arms, and are punished with death. Some young men, who had ill-treated the ambassadors from the Apollonians to the senate of Rome, are delivered up to them. Peace granted to the Picentians. [Y. R. 484. B. C. 268.] Two colonies established; one at Ariminum in Picenum, another at Beneventum in Samnium. Silver coin now, for the first time, used by the Roman people. [Y. R. 485. B. C. 267.] The Umbrians and Sallentines subdued. The number of quaestors increased to eight. # 16.e [Y. R. 488. B. C. 264.] Origin and progress of the Carthaginian state. After much debate, the senate resolves to succour the Mammertines against the Carthaginians, and against Hiero, king of Syracuse. Roman cavalry, then, for the first time, cross the sea, and engage successfully, in battle with Hiero; who solicits and obtains peace. [Y.R. 489. B.C. 263.] A lustrum: the number of the citizens amounts to two hundred and ninety-two thousand two hundred and twenty-four. D. Junius Brutus exhibits the first show of gladiators, in honour of his deceased father. [Y.R. 490. B.C. 262.] The Aesernian colony established. Successful operations against the Carthaginians and Vulsinians. [Y.R. 491. B.C. 261.] # 17.e [Y.R. 492. B.C. 260.] Cneius Cornelius, consul, surrounded by the Carthaginian fleet; and, being drawn into a conference by a stratagem, is taken. [Y.R. 493. B.C. 259.] C. Duilius, consul, engages with and vanquishes the Carthaginian fleet; is the first commander to whom a triumph was decreed for a naval victory; in honour of which, he is allowed, when returning to his habitation at night, to be attended with torches and music. L. Cornelius, consul, fights and subdues the Sardinians and Corsicans, together with Hanno, the Carthaginian general, in the island of Sardinia. [Y.R. 494. B.C. 258.] Atilius Calatinus, consul, drawn into an ambuscade by the Carthaginians, is rescued by the skill and valour of M. Calpurnius, a military tribune, who making a sudden attack upon the enemy, with a body of only three hundred men, turns their whole force against himself. [Y.R. 495. B.C. 257.] Hannibal, the commander of the Carthaginian fleet which was beaten, is put to death by his soldiers. # 18.e [Y.R. 496. B.C. 256.] Attilius Regulus, consul, having overcome the Carthaginians in a sea-fight, passes over into Africa: kills a serpent of prodigious magnitude, with great loss of his own men. [Y.R. 497. B.C. 255.] The senate, on account of his successful conduct of the war, not appointing him a successor, he writes to them, complaining; and, among other reasons for desiring to be recalled, alleges, that his little farm, being all his subsistence, was going to ruin, owing to the mismanagement of hired stewards. [Y.R. 498. B.C. 254.] A memorable instance of the instability of fortune exhibited in the person of Regulus, who is overcome in battle, and taken prisoner by Xanthippus, a Lacedaemonian general. [Y. R. 499. B. C. 253.] The Roman fleet shipwrecked; which disaster entirely reverses the good fortune which had hitherto attended their affairs. Titus Corucanius, the first high priest chosen from among the commons. [Y. R. 500. B. C. 252.] P. Sempronius Sophus and M. Yalerius Maximus, censors, examine into the state of the senate, and expel thirteen of the members of that body. [Y. R. 501. B. C. 251.] They hold a lustrum, and find the number of citizens to be two hundred and ninety-seven thousand seven hundred and ninety-seven. [Y. R. 502. B. C. 250.] Regulus being sent by the Carthaginians to Rome to treat for peace, and an exchange of prisoners, binds himself by oath to return if these objects be not attained; dissuades the senate from agreeing to the propositions: and then, in observance of his oath, returning to Carthage, is put to death by torture. # 19.e [Y. R. 502. B. C. 250.] C. Caecilius Metellus, having been successful in several engagements with the Carthaginians, triumphs with more splendour than had ever yet been seen; thirteen generals of the enemy, and one hundred and twenty elephants, being exhibited in the procession, [Y. R. 503. B. C. 249.] Claudius Pulcher, consul, obstinately persisting, notwithstanding the omens were inauspicious, engages the enemy's fleet, and is beaten; drowns the sacred chickens which would not feed: recalled by the senate, and ordered to nominate a dictator; he appoints Claudius Glicia, one of the lowest of the people, who, notwithstanding his being ordered to abdicate the office, yet attends the celebration of the public games in his dictator's robe. [Y. R. 504. B. C. 248.] Atilius Calatinus, the first dictator who marches with an army out of Italy. An exchange of prisoners with the Carthaginians. Two colonies established at Fregenae and Brundusium in the Sallentine territories. [Y. R. 505. B. C. 247.] A lustrum; the citizens numbered amount to two hundred and fifty-one thousand two hundred and twenty-two. [Y. R. 506. B. C. 246.] Claudia, the sister of Claudius, who had fought unsuccessfully, in contempt of the auspices, being pressed by the crowd, as she was returning from the game, cries out, I wish my brother were alive and had again the command of the fleet: for which offence she is tried and fined. [Y. R. 507. B. C. 245.] Two praetors now first created. Aulus Postumius, consul, being priest of Mars, forcibly detained in the city by Caecilius Metellus, the high priest, and not suffered to go forth to war, being obliged by law to attend to the sacred duties of his office. [Y.R. 508. B.C. 244.] After several successful engagements with the Carthaginians, Caius Lutatius, consul, puts an end to the war, [Y.R. 509. B.C. 243.] by gaining a complete victory over their fleet, at the island of Aegate. The Carthaginians sue for peace, which is granted to them. [Y.R. 510. B.C. 242.] The temple of Vesta being on fire, the high priest, Caecilius Metellus, saves the sacred utensils from the flames. [Y.R. 511. B.C. 241.] Two new tribes added, the Veline and Quirine. The Falisci rebel; are subdued in six days. # 20.e A colony settled at Spoletum. [Y.R. 512. B.C. 240.] An army sent against the Ligurians; being the first war with that state. The Sardinians and Corsicans rebel, and are subdued. [Y.R. 514. B.C. 238.] Tuccia, a vestal, found guilty of incest. War declared against the Illyrians, who had slain an ambassador; they are subdued and brought to submission. [Y.R. 515. B.C. 237.] The number of praetors increased to four. The Transalpine Gauls make an irruption into Italy: are conquered and put to the sword. [Y.R. 516. B.C. 236.] The Roman army, in conjunction with the Latins, is said to have amounted to no less than three hundred thousand men. [Y.R. 517. B.C. 235.] The Roman army for the first time crosses the Po; fights with and subdues the Insubrian Gauls. [Y.R. 530. B.C. 222.] Claudius Marcellus, consul, having slain Viridomarus, the general of the Insubrian Gauls, carries off the spolia opima. [Y.R. 531. B.C. 221.] The Istrians subdued; also the Illyrians, who had rebelled. [Y.R. 532. B.C. 220.] The censors hold a lustrum, in which the number of the citizens is found to be two hundred and seventy thousand two hundred and thirteen. The sons of freed-men formed into four tribes; the Esquiline, Palatine, Suburran, and Colline. [Y.R. 533. B.C. 219.] Caius Flaminius, censor, constructs the Flaminian road, and builds the Flaminian circus.

38. Ovid, Fasti, 4.641-4.672 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •divinities (greek and roman), aletheia •divinities (greek and roman), kore •divinities (greek and roman), kronos •divinities (greek and roman), telephos •divinities (greek and roman), zeus Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 241, 617, 679

4.641. rege Numa, fructu non respondente labori, 4.642. inrita decepti vota colentis erant, 4.643. nam modo siccus erat gelidis aquilonibus annus, 4.644. nunc ager assidua luxuriabat aqua: 4.645. saepe Ceres primis dominum fallebat in herbis, 4.646. et levis obsesso stabat avena solo, 4.647. et pecus ante diem partus edebat acerbos, 4.648. agnaque nascendo saepe necabat ovem. 4.649. silva vetus nullaque diu violata securi 4.650. stabat, Maenalio sacra relicta deo: 4.651. ille dabat tacitis animo responsa quieto 4.652. noctibus, hic geminas rex Numa mactat oves. 4.653. prima cadit Fauno, leni cadit altera Somno: 4.654. sternitur in duro vellus utrumque solo. 4.655. bis caput intonsum fontana spargitur unda, 4.656. bis sua faginea tempora fronde tegit, 4.657. usus abest Veneris, nec fas animalia mensis 4.658. ponere, nec digitis anulus ullus inest, 4.659. veste rudi tectus supra nova vellera corpus 4.660. ponit, adorato per sua verba deo. 4.661. interea placidam redimita papavere frontem 4.662. nox venit et secum somnia nigra trahit. 4.663. Faunus adest, oviumque premens pede vellera duro 4.664. edidit a dextro talia verba toro: 4.665. ‘morte boum tibi, rex, Tellus placanda duarum: 4.666. det sacris animas una iuvenca duas.’ 4.667. excutitur terrore quies: Numa visa revolvit 4.668. et secum ambages caecaque iussa refert, 4.669. expedit errantem nemori gratissima coniunx 4.670. et dixit gravidae posceris exta bovis. 4.671. exta bovis gravidae dantur, fecundior annus 4.672. provenit, et fructum terra pecusque ferunt,

4.641. In Numa’s kingship the harvest failed to reward men’s efforts: 4.642. The farmers, deceived, offered their prayers in vain. 4.643. At one time that year it was dry, with cold northerlies, 4.644. The next, the fields were rank with endless rain: 4.645. often the crop failed the farmer in its first sprouting, 4.646. And meagre wild oats overran choked soil, 4.647. And the cattle dropped their young prematurely, 4.648. And the ewes often died giving birth to lambs. 4.649. There was an ancient wood, long untouched by the axe, 4.650. Still sacred to Pan, the god of Maenalus: 4.651. He gave answers, to calm minds, in night silence. 4.652. Here Numa sacrificed twin ewes. 4.653. The first fell to Faunus, the second to gentle Sleep: 4.654. Both the fleeces were spread on the hard soil. 4.655. Twice the king’s unshorn head was sprinkled with spring water, 4.656. Twice he pressed the beech leaves to his forehead. 4.657. He abstained from sex: no meat might be served 4.658. At table, nor could he wear a ring on any finger. 4.659. Dressed in rough clothes he lay down on fresh fleeces, 4.660. Having worshipped the god with appropriate words. 4.661. Meanwhile Night arrived, her calm brow wreathed 4.662. With poppies: bringing with her shadowy dreams. 4.663. Faunus appeared, and pressing the fleece with a hard hoof, 4.664. From the right side of the bed, he uttered these words: 4.665. ‘King, you must appease Earth, with the death of two cows: 4.666. Let one heifer give two lives, in sacrifice.’ 4.667. Fear banished sleep: Numa pondered the vision, 4.668. And considered the ambiguous and dark command. 4.669. His wife, Egeria, most dear to the grove, eased his doubt, 4.670. Saying: ‘What’s needed are the innards of a pregt cow,’ 4.671. The innards of a pregt cow were offered: the year proved 4.672. More fruitful, and earth and cattle bore their increase.

39. Strabo, Geography, 3.1.9, 7.3.5, 8.6.15, 9.1.22, 9.2.38, 11.7.1, 12.3.11, 12.8.17, 13.4.14, 14.1.44, 14.1.48, 14.5.16, 14.5.19, 16.2.39, 17.1.17 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •divinities (greek and roman), anios •divinities (greek and roman), herakles •divinities (greek and roman, of punico-phoenician origin), sardus pater •divinities (greek and roman), apollo maleatas •divinities (greek and roman), athena •divinities (greek and roman), alkmaon •divinities (greek and roman), iaso •divinities (greek and roman), oropos •divinities (greek and roman), panakeia •divination (greek and roman), auditory dream/epiphany •divinities (greek and roman, of anatolian or eastern origin), dolichenos (zeus/jupiter) •divinities (greek and roman), apollo •divinities (greek and roman), aristomachos (hero-physician) •divinities (greek and roman), dis •divinities (greek and roman), graces •divinities (greek and roman), hades/pluto •divinities (greek and roman), kore •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods •divinities (greek and roman), demeter •divinities (greek and roman), hermes •divinities (greek and roman), brizo •divinities (greek and roman), mopsos •divination (greek and roman), inspired priests/prophets (and others) issuing oracles •divinities (greek and roman), apollo sarpedonios •divinities (greek and roman), artemis sarpedonia •divinities (greek and roman), dioskouroi Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 202, 272, 295, 296, 313, 320, 383, 526, 531, 536, 539, 569, 666, 667

3.1.9. Next after [Cadiz ] is the port of Menestheus, and the estuary near to Asta and Nebrissa. These estuaries are valleys filled by the sea during its flood-tides, up which you may sail into the interior, and to the cities built on them, in the same way as you sail up a river. Immediately after are the two outlets of the Baetis. The island embraced by these mouths has a coast of a hundred stadia, or rather more according to others. Hereabouts is the Oracle of Menestheus, and the tower of Caepio, built upon a rock and washed on all sides by the sea. This is an admirable work, resembling the Pharos, and constructed for the safety of vessels. For the mud carried out by the river forms shallows, and sunken rocks are also scattered before it, so that a beacon was greatly needed. Thence sailing up the river is the city of Ebura and the sanctuary of Phosphorus, which they call Lux Dubia. You then pass up the other estuaries; and after these the river Ana, which has also two mouths, up either of which you may sail. Lastly, beyond is the Sacred Promontory, distant from Gadeira less than 2000 stadia. Some say that from the Sacred Promontory to the mouth of the Ana there are 60 miles; thence to the mouth of the Baetis 100; and from this latter place to Gadeira 70. 7.3.5. In fact, it is said that a certain man of the Getae, Zamolxis by name, had been a slave to Pythagoras, and had learned some things about the heavenly bodies from him, as also certain other things from the Egyptians, for in his wanderings he had gone even as far as Egypt; and when he came on back to his home-land he was eagerly courted by the rulers and the people of the tribe, because he could make predictions from the celestial signs; and at last he persuaded the king to take him as a partner in the government, on the ground that he was competent to report the will of the gods; and although at the outset he was only made a priest of the god who was most honored in their country, yet afterwards he was even addressed as god, and having taken possession of a certain cavernous place that was inaccessible to anyone else he spent his life there, only rarely meeting with any people outside except the king and his own attendants; and the king cooperated with him, because he saw that the people paid much more attention to himself than before, in the belief that the decrees which he promulgated were in accordance with the counsel of the gods. This custom persisted even down to our own time, because some man of that character was always to be found, who, though in fact only a counsellor to the king, was called god among the Getae. And the people took up the notion that the mountain was sacred and they so call it, but its name is Cogaeonum, like that of the river which flows past it. So, too, at the time when Byrebistas, against whom already the Deified Caesar had prepared to make an expedition, was reigning over the Getae, the office in question was held by Decaeneus, and somehow or other the Pythagorean doctrine of abstention from eating any living thing still survived as taught by Zamolxis. 8.6.15. Epidaurus used to be called Epicarus, for Aristotle says that Carians took possession of it, as also of Hermione, but that after the return of the Heracleidae the Ionians who had accompanied the Heracleidae from the Attic Tetrapolis to Argos took up their abode with these Carians. Epidaurus, too, is an important city, and particularly because of the fame of Asclepius, who is believed to cure diseases of every kind and always has his sanctuary full of the sick, and also of the votive tablets on which the treatments are recorded, just as at Cos and Tricce. The city lies in the recess of the Saronic Gulf, has a circular coast of fifteen stadia, and faces the summer risings of the sun. It is enclosed by high mountains which reach as far as the sea, so that on all sides it is naturally fitted for a stronghold. Between Troezen and Epidaurus there was a stronghold called Methana, and also a peninsula of the same name. In some copies of Thucydides the name is spelled Methone, the same as the Macedonian city in which Philip, in the siege, had his eye knocked out. And it is on this account, in the opinion of Demetrius of Scepsis, that some writers, being deceived, suppose that it was the Methone in the territory of Troezen against which the men sent by Agamemnon to collect sailors are said to have uttered the imprecation that its citizens might never cease from their wall-building, since, in his opinion, it was not these citizens that refused, but those of the Macedonian city, as Theopompus says; and it is not likely, he adds, that these citizens who were near to Agamemnon disobeyed him. 9.1.22. On doubling the cape of Sounion one comes to Sounion, a noteworthy deme; then to Thoricus; then to a deme called Potamus, whose inhabitants are called Potamii; then to Prasia, to Steiria, to Brauron, where is the sanctuary of the Artemis Brauronia, to Halae Araphenides, where is the sanctuary of Artemis Tauropolos, to Myrrinus, to Probalinthus, and to Marathon, where Miltiades utterly destroyed the forces under Datis the Persian, without waiting for the Lacedemonians, who came too late because they wanted the full moon. Here, too, is the scene of the myth of the Marathonian bull, which was slain by Theseus. After Marathon one comes to Tricorynthus; then to Rhamnus, the sanctuary of Nemesis; then to Psaphis, the land of the Oropians. In the neighborhood of Psaphis is the Amphiaraeium, an oracle once held in honor, where in his flight Amphiaraus, as Sophocles says, with four-horse chariot, armour and all, was received by a cleft that was made in the Theban dust. Oropus has often been disputed territory; for it is situated on the common boundary of Attica and Boeotia. off this coast are islands: off Thoricus and Sounion lies the island Helene; it is rugged and deserted, and in its length of about sixty stadia extends parallel to the coast. This island, they say, is mentioned by the poet where Alexander says to Helen: Not even when first I snatched thee from lovely Lacedemon and sailed with thee on the seafaring ships, and in the island Cranae joined with thee in love and couch; for he calls Cranae the island now called Helene from the fact that the intercourse took place there. And after Helene comes Euboea, which lies off the next stretch of coast; it likewise is narrow and long and in length lies parallel to the mainland, like Helene. The voyage from Sounion to the southerly promontory of Euboea, which is called Leuce Acte, is three hundred stadia. However, I shall discuss Euboea later; but as for the demes in the interior of Attica, it would be tedious to recount them because of their great number. 11.7.1. Those nomads, however, who live along the coast on the left as one sails into the Caspian Sea are by the writers of today called Daae, I mean, those who are surnamed Aparni; then, in front of them, intervenes a desert country; and next comes Hyrcania, where the Caspian resembles an open sea to the point where it borders on the Median and Armenian mountains. The shape of these mountains is crescent-like along the foothills, which end at the sea and form the recess of the gulf. This side of the mountains, beginning at the sea, is inhabited as far as their heights for a short stretch by a part of the Albanians and the Armenians, but for the most part by Gelae, Cadusii, Amardi, Vitii, and Anariacae. They say that some of the Parrhasii took up their abode with the Anariacae, who, they say, are now called Parsii; and that the Aenianes built a walled city in the Vitian territory, which, they say, is called Aeniana; and that Greek armour, brazen vessels, and burial places are to be seen there; and that there is also a city Anariace there, in which, they say, is to be seen an oracle for sleepers, and some other tribes that are more inclined to brigandage and war than to farming; but this is due to the ruggedness of the region. However, the greater part of the seaboard round the mountainous country is occupied by Cadusii, for a stretch of almost five thousand stadia, according to Patrocles, who considers this sea almost equal to the Pontic Sea. Now these regions have poor soil. 12.3.11. Then one comes to Sinope itself, which is fifty stadia distant from Armene; it is the most noteworthy of the cities in that part of the world. This city was founded by the Milesians; and, having built a naval station, it reigned over the sea inside the Cyaneae, and shared with the Greeks in many struggles even outside the Cyaneae; and, although it was independent for a long time, it could not eventually preserve its freedom, but was captured by siege, and was first enslaved by Pharnaces and afterwards by his successors down to Eupator and to the Romans who overthrew Eupator. Eupator was both born and reared at Sinope; and he accorded it especial honor and treated it as the metropolis of his kingdom. Sinope is beautifully equipped both by nature and by human foresight, for it is situated on the neck of a peninsula, and has on either side of the isthmus harbors and roadsteads and wonderful pelamydes-fisheries, of which I have already made mention, saying that the Sinopeans get the second catch and the Byzantians the third. Furthermore, the peninsula is protected all round by ridgy shores, which have hollowed-out places in them, rock-cavities, as it were, which the people call choenicides; these are filled with water when the sea rises, and therefore the place is hard to approach, not only because of this, but also because the whole surface of the rock is prickly and impassable for bare feet. Higher up, however, and above the city, the ground is fertile and adorned with diversified market-gardens; and especially the suburbs of the city. The city itself is beautifully walled, and is also splendidly adorned with gymnasium and marked place and colonnades. But although it was such a city, still it was twice captured, first by Pharnaces, who unexpectedly attacked it all of a sudden, and later by Lucullus and by the tyrant who was garrisoned within it, being besieged both inside and outside at the same time; for, since Bacchides, who had been set up by the king as commander of the garrison, was always suspecting treason from the people inside, and was causing many outrages and murders, he made the people, who were unable either nobly to defend themselves or to submit by compromise, lose all heart for either course. At any rate, the city was captured; and though Lucullus kept intact the rest of the city's adornments, he took away the globe of Billarus and the work of Sthenis, the statue of Autolycus, whom they regarded as founder of their city and honored as god. The city had also an oracle of Autolycus. He is thought to have been one of those who went on the voyage with Jason and to have taken possession of this place. Then later the Milesians, seeing the natural advantages of the place and the weakness of its inhabitants, appropriated it to themselves and sent forth colonists to it. But at present it has received also a colony of Romans; and a part of the city and the territory belong to these. It is three thousand five hundred stadia distant from the Hieron, two thousand from Heracleia, and seven hundred from Carambis. It has produced excellent men: among the philosophers, Diogenes the Cynic and Timotheus Patrion; among the poets, Diphilus the comic poet; and, among the historians, Baton, who wrote the work entitled The Persica. 12.8.17. Carura forms a boundary between Phrygia and Caria. It is a village; and it has inns, and also fountains of boiling-hot waters, some in the Maeander River and some above its banks. Moreover, it is said that once, when a brothel-keeper had taken lodging in the inns along with a large number of women, an earthquake took place by night, and that he, together with all the women, disappeared from sight. And I might almost say that the whole of the territory in the neighborhood of the Maeander is subject to earthquakes and is undermined with both fire and water as far as the interior; for, beginning at the plains, all these conditions extend through that country to the Charonia, I mean the Charonium at Hierapolis and that at Acharaca in Nysais and that near Magnesia and Myus. In fact, the soil is not only friable and crumbly but is also full of salts and easy to burn out. And perhaps the Maeander is winding for this reason, because the stream often changes its course and, carrying down much silt, adds the silt at different times to different parts of the shore; however, it forcibly thrusts a part of the silt out to the high sea. And, in fact, by its deposits of silt, extending forty stadia, it has made Priene, which in earlier times was on the sea, an inland city. 13.4.14. When one crosses over the Mesogis, between the Carians and the territory of Nysa, which latter is a country on the far side of the Maeander extending to Cibyratis and Cabalis, one comes to certain cities. First, near the Mesogis, opposite Laodiceia, to Hierapolis, where are the hot springs and the Plutonion, both of which have something marvellous about them; for the water of the springs so easily congeals and changes into stone that people conduct streams of it through ditches and thus make stone fences consisting of single stones, while the Plutonion, below a small brow of the mountainous country that lies above it, is an opening of only moderate size, large enough to admit a man, but it reaches a considerable depth, and it is enclosed by a quadrilateral handrail, about half a plethrum in circumference, and this space is full of a vapour so misty and dense that one can scarcely see the ground. Now to those who approach the handrail anywhere round the enclosure the air is harmless, since the outside is free from that vapor in calm weather, for the vapor then stays inside the enclosure, but any animal that passes inside meets instant death. At any rate, bulls that are led into it fall and are dragged out dead; and I threw in sparrows and they immediately breathed their last and fell. But the Galli, who are eunuchs, pass inside with such impunity that they even approach the opening, bend over it, and descend into it to a certain depth, though they hold their breath as much as they can (for I could see in their counteces an indication of a kind of suffocating attack, as it were), — whether this immunity belongs to all who are maimed in this way or only to those round the sanctuary, or whether it is because of divine providence, as would be likely in the case of divine obsessions, or whether it is, the result of certain physical powers that are antidotes against the vapor. The changing of water into stone is said also to be the case with the rivers in Laodiceia, although their water is potable. The water at Hierapolis is remarkably adapted also to the dyeing of wool, so that wool dyed with the roots rival those dyed with the coccus or with the marine purple. And the supply of water is so abundant that the city is full of natural baths. 14.1.44. On the road between the Tralleians and Nysa is a village of the Nysaeans, not far from the city Acharaca, where is the Plutonion, with a luxurious grove and a temple of Pluto and Kore, and also the Charonium, a cave that lies above the sacred precinct, by nature wonderful; for they say that those who are diseased and give heed to the cures prescribed by these gods resort thither and live in the village near the cave among experienced priests, who on their behalf sleep in the cave and through dreams prescribe the cures. These are also the men who invoke the healing power of the gods. And they often bring the sick into the cave and leave them there, to remain in quiet, like animals in their lurking-holes, without food for many days. And sometimes the sick give heed also to their own dreams, but still they use those other men, as priests, to initiate them into the mysteries and to counsel them. To all others the place is forbidden and deadly. A festival is celebrated every year at Acharaca; and at that time in particular those who celebrate the festival can see and hear concerning all these things; and at the festival, too, about noon, the boys and young men of the gymnasium, nude and anointed with oil, take up a bull and with haste carry him up into the cave; and, when let loose, the bull goes forward a short distance, falls, and breathes out his life. 14.1.48. Famous men born at Nysa are: Apollonius the Stoic philosopher, best of the disciples of Panaetius; and Menecrates, pupil of Aristarchus; and Aristodemus, his son, whose entire course, in his extreme old age, I in my youth took at Nysa; and Sostratus, the brother of Aristodemus, and another Aristodemus, his cousin, who trained Pompey the Great, proved themselves notable grammarians. But my teacher also taught rhetoric and had two schools, both in Rhodes and in his native land, teaching rhetoric in the morning and grammar in the evening; at Rome, however, when he was in charge of the children of Pompey the Great, he was content with the teaching of grammar. 14.5.16. After the Cydnus River one comes to the Pyramus River, which flows from Cataonia, a river which I have mentioned before. According to Artemidorus, the distance thence to Soli in a straight voyage is five hundred stadia. Near by, also, is Mallos, situated on a height, founded by Amphilochus and Mopsus, the latter the son of Apollo and Manto, concerning whom many myths are told. And indeed I, too, have mentioned them in my account of Calchas and of the quarrel between Calchas and Mopsus about their powers of divination. For some writers transfer this quarrel, Sophocles, for example, to Cilicia, which he, following the custom of tragic poets, calls Pamphylia, just as he calls Lycia Caria and Troy and Lydia Phrygia. And Sophocles, among others, tells us that Calchas died there. But, according to the myth, the contest concerned, not only the power of divination, but also the sovereignty; for they say that Mopsus and Amphilochus went from Troy and founded Mallos, and that Amphilochus then went away to Argos, and, being dissatisfied with affairs there, returned to Mallos, but that, being excluded from a share in the government there, he fought a duel with Mopsus, and that both fell in the duel and were buried in places that were not in sight of one another. And today their tombs are to be seen in the neighborhood of Magarsa near the Pyramus River. This was the birthplace of Crates the grammarian, of whom Panaetius is said to have been a pupil. 14.5.19. After Aegaeae, one comes to Issus, a small town with a mooring-place, and to the Pinarus River. It was here that the struggle between Alexander and Dareius occurred; and the gulf is called the Issian Gulf. On this gulf are situated the city Rhosus, the city Myriandrus, Alexandreia, Nicopolis, Mopsuestia, and Pylae as it is called, which is the boundary between the Cilicians and the Syrians. In Cilicia is also the sanctuary and oracle of the Sarpedonian Artemis; and the oracles are delivered by persons who are divinely inspired. 16.2.39. What truth there may be in these things I cannot say; they have at least been regarded and believed as true by mankind. Hence prophets received so much honour as to be thought worthy even of thrones, because they were supposed to communicate ordices and precepts from the gods, both during their lifetime and after their death; as for example Teiresias, to whom alone Proserpine gave wisdom and understanding after death: the others flit about as shadows.Such were Amphiaraus, Trophonius, Orpheus, and Musaeus: in former times there was Zamolxis, a Pythagorean, who was accounted a god among the Getae; and in our time, Decaeneus, the diviner of Byrebistas. Among the Bosporani, there was Achaicarus; among the Indians, were the Gymnosophists; among the Persians, the Magi and Necyomanteis, and besides these the Lecanomanteis and Hydromanteis; among the Assyrians, were the Chaldaeans; and among the Romans, the Tyrrhenian diviners of dreams.Such was Moses and his successors; their beginning was good, but they degenerated. 17.1.17. Canobus is a city, distant by land from Alexandreia 120 stadia. It has its name from Canobus, the pilot of Menelaus, who died there. It contains the temple of Sarapis, held in great veneration, and celebrated for the cure of diseases; persons even of the highest rank confide in them, and sleep there themselves on their own account, or others for them. Some persons record the cures, and others the veracity of the oracles which are delivered there. But remarkable above everything else is the multitude of persons who resort to the public festivals, and come from Alexandreia by the canal. For day and night there are crowds of men and women in boats, singing and dancing, without restraint, and with the utmost licentiousness. Others, at Canobus itself, keep hostelries situated on the banks of the canal, which are well adapted for such kind of diversion and revelry.

40. Philo of Alexandria, On The Embassy To Gaius, 78 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •divinities (greek and roman), mopsos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 313

78. For he began at first to liken himself to those beings who are called demigods, such as Bacchus, and Hercules, and the twins of Lacedaemon; turning into utter ridicule Trophonius, and Amphiaraus, and Amphilochus, and others of the same kind, with all their oracles and secret ceremonies, in comparison of his own power.

41. Diodorus Siculus, Historical Library, 1.25.2-1.25.5, 1.25.7, 5.62.2, 19.45.4, 32.10.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •divinities (greek and roman), zeus panamaros •divinities (greek and roman), demeter •divinities (greek and roman, of anatolian or eastern origin), baal-shamim •divinities (greek and roman), echo •divinities (greek and roman), anios •divinities (greek and roman), herakles •divinities (greek and roman, of punico-phoenician origin), sardus pater •divinities (greek and roman), apollo •divinities (greek and roman), apollo sarpedonios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 24, 212, 351, 356, 386, 526, 530

1.25.2. Osiris has been given the name Sarapis by some, Dionysus by others, Pluto by others, Ammon by others, Zeus by some, and many have considered Pan to be the same god; and some say that Sarapis is the god whom the Greeks call Pluto. As for Isis, the Egyptians say that she was the discoverer of many health-giving drugs and was greatly versed in the science of healing; 1.25.3. consequently, now that she has attained immortality, she finds her greatest delight in the healing of mankind and gives aid in their sleep to those who call upon her, plainly manifesting both her very presence and her beneficence towards men who ask her help. 1.25.4. In proof of this, as they say, they advance not legends, as the Greeks do, but manifest facts; for practically the entire inhabited world is their witness, in that it eagerly contributes to the honours of Isis because she manifests herself in healings. 1.25.5. For standing above the sick in their sleep she gives them aid for their diseases and works remarkable cures upon such as submit themselves to her; and many who have been despaired of by their physicians because of the difficult nature of their malady are restored to health by her, while numbers who have altogether lost the use of their eyes or of some other part of their body, whenever they turn for help to this goddess, are restored to their previous condition. 1.25.7. And it appears that Horus was the last of the gods to be king after his father Osiris departed from among men. Moreover, they say that the name Horus, when translated, is Apollo, and that, having been instructed by his mother Isis in both medicine and divination, he is now a benefactor of the race of men through his oracular responses and his healings. 32.10.2. It would be a mistake to omit the strange occurrence that took place before the death of Alexander, even though it is a thing so marvellous that it will not, perhaps, be credited. A short while before the time of our present narrative, as King Alexander was consulting an oracle in Cilicia (where there is said to be a sanctuary of Apollo Sarpedonius), the god, we are told, replied to him that he should beware of the place that bore the "two-formed one." At the time the oracle seemed enigmatic, but later, after the king's death, its sense was learnt through the following causes. There was dwelling at Abae in Arabia a certain man named Diophantus, a Macedonian by descent. He married an Arabian woman of that region and begot a son, named for himself, and a daughter called HeraÃ¯s. Now the son he saw dead before his prime, but when the daughter was of an age to be married he gave her a dowry and bestowed her upon a man named Samiades.

42. Ovid, Metamorphoses, 15.622-15.744 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •divination (greek and roman), sibylline oracles •divinities (greek and roman), apollo kalliteknos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 182

15.622. Pandite nunc, Musae, praesentia numina vatum 15.623. (scitis enim, nec vos fallit spatiosa vetustas,) 15.624. unde Coroniden circumflua Thybridis alti 15.625. insula Romuleae sacris adiecerit urbis. 15.626. Dira lues quondam Latias vitiaverat auras, 15.627. pallidaque exsangui squalebant corpora morbo. 15.628. Funeribus fessi postquam mortalia cernunt 15.629. temptamenta nihil, nihil artes posse medentum, 15.630. auxilium caeleste petunt mediamque tenentes 15.631. orbis humum Delphos adeunt, oracula Phoebi, 15.632. utque salutifera miseris succurrere rebus 15.633. sorte velit tantaeque urbis mala finiat, orant: 15.634. et locus et laurus et, quas habet ipse, pharetras 15.635. intremuere simul, cortinaque reddidit imo 15.636. hanc adyto vocem pavefactaque pectora movit: 15.637. “Quod petis hinc, propiore loco, Romane, petisses, 15.638. et pete nunc propiore loco! nec Apolline vobis, 15.639. qui minuat luctus, opus est, sed Apolline nato. 15.640. Ite bonis avibus prolemque accersite nostram!” 15.641. Iussa dei prudens postquam accepere senatus, 15.642. quam colat, explorant, iuvenis Phoebeius urbem, 15.643. quique petant ventis Epidauria litora mittunt. 15.644. Quae simul incurva missi tetigere carina, 15.645. concilium Graiosque patres adiere, darentque, 15.646. oravere, deum, qui praesens funera gentis 15.647. finiat Ausoniae: certas ita dicere sortes. 15.648. Dissidet et variat sententia, parsque negandum 15.649. non putat auxilium, multi retinere suamque 15.650. non emittere opem nec numina tradere suadent: 15.651. dum dubitant, seram pepulere crepuscula lucem, 15.652. umbraque telluris tenebras induxerat orbi, 15.653. cum deus in somnis opifer consistere visus 15.654. ante tuum, Romane, torum, sed qualis in aede 15.655. esse solet, baculumque tenens agreste sinistra 15.656. caesariem longae dextra deducere barbae 15.657. et placido tales emittere pectore voces: 15.658. “Pone metus! Veniam simulacraque nostra relinquam. 15.659. Hunc modo serpentem, baculum qui nexibus ambit, 15.660. perspice et usque nota visu, ut cognoscere possis! 15.661. Vertar in hunc, sed maior ero tantusque videbor, 15.662. in quantum verti caelestia corpora debent.” 15.663. Extemplo cum voce deus, cum voce deoque 15.664. somnus abit, somnique fugam lux alma secuta est. 15.665. Postera sidereos aurora fugaverat ignes: 15.666. incerti, quid agant, proceres ad templa petiti 15.667. perveniunt operosa dei, quaque ipse morari 15.668. sede velit, signis caelestibus indicet, orant. 15.669. Vix bene desierant, cum cristis aureus altis 15.670. in serpente deus praenuntia sibila misit 15.671. adventuque suo signumque arasque foresque 15.672. marmoreumque solum fastigiaque aurea movit 15.673. pectoribusque tenus media sublimis in aede 15.674. constitit atque oculos circumtulit igne micantes. 15.675. Territa turba pavet. Cognovit numina castos 15.676. evinctus vitta crines albente sacerdos: 15.677. “En deus est deus est! Animis linguisque favete, 15.678. quisquis ades!” dixit. “Sis, o pulcherrime, visus 15.679. utiliter populosque iuves tua sacra colentes !” 15.680. Quisquis adest, visum venerantur numen, et omnes 15.681. verba sacerdotis referunt geminata piumque 15.682. Aeneadae praestant et mente et voce favorem. 15.683. Adnuit his motisque deus rata pignora cristis 15.684. et repetita dedit vibrata sibila lingua. 15.685. Tum gradibus nitidis delabitur oraque retro 15.686. flectit et antiquas abiturus respicit aras 15.687. adsuetasque domos habitataque templa salutat. 15.688. Inde per iniectis adopertam floribus ingens 15.689. serpit humum flectitque sinus mediamque per urbem 15.690. tendit ad incurvo munitos aggere portus. 15.691. Restitit hic agmenque suum turbaeque sequentis 15.692. officium placido visus dimittere vultu 15.693. corpus in Ausonia posuit rate: numinis illa 15.694. sensit onus, pressa estque dei gravitate carina; 15.695. Aeneadae gaudent caesoque in litore tauro 15.696. torta coronatae solvunt retinacula navis. 15.697. Impulerat levis aura ratem: deus eminet alte, 15.698. impositaque premens puppim cervice recurvam 15.699. caeruleas despectat aquas modicisque per aequor 15.700. Ionium zephyris sextae Pallantidos ortu 15.701. Italiam tenuit praeterque Lacinia templo 15.702. nobilitata deae Scylaceaque litora fertur; 15.703. linquit Iapygiam laevisque Amphrisia remis 15.704. saxa fugit, dextra praerupta Celennia parte, 15.705. Romethiumque legit Caulonaque Naryciamque, 15.706. evincitque fretum Siculique angusta Pelori 15.707. Hippotadaeque domos regis Temesesque metalla, 15.708. Leucosiamque petit tepidique rosaria Paesti. 15.709. Inde legit Capreas promunturiumque Minervae 15.710. et Surrentino generosos palmite colles 15.711. Herculeamque urbem Stabiasque et in otia natam 15.712. Parthenopen et ab hac Cumaeae templa Sibyllae. 15.713. Hinc calidi fontes lentisciferumque tenetur 15.714. Liternum multamque trahens sub gurgite harenam 15.715. Volturnus niveisque frequens Sinuessa columbis 15.716. Minturnaeque graves et quam tumulavit alumnus 15.717. Antiphataeque domus Trachasque obsessa palude 15.718. et tellus Circaea et spissi litoris Antium. 15.719. Huc ubi veliferam nautae advertere carinam 15.720. (asper enim iam pontus erat), deus explicat orbes 15.721. perque sinus crebros et magna volumina labens 15.722. templa parentis init flavum tangentia litus. 15.723. Aequore placato patrias Epidaurius aras 15.724. linquit et hospitio iuncti sibi numinis usus 15.725. litoream tractu squamae crepitantis harenam 15.726. sulcat et innixus moderamine navis in alta 15.727. puppe caput posuit, donec Castrumque sacrasque 15.728. Lavini sedes Tiberinaque ad ostia venit. 15.729. Huc omnis populi passim matrumque patrumque 15.730. obvia turba ruit, quaeque ignes, Troica, servant, 15.731. Vesta, tuos, laetoque deum clamore salutant. 15.732. Quaque per adversas navis cita ducitur undas, 15.733. tura super ripas aris ex ordine factis 15.734. parte ab utraque sot et odorant aera fumis, 15.735. ictaque coniectos incalfacit hostia cultros. 15.736. Iamque caput rerum, Romanam intraverat urbem: 15.737. erigitur serpens summoque acclinia malo 15.738. colla movet sedesque sibi circumspicit aptas. 15.739. Scinditur in geminas partes circumfluus amnis 15.740. (Insula nomen habet), laterumque a parte duorum 15.741. porrigit aequales media tellure lacertos. 15.742. Huc se de Latia pinu Phoebeius anguis 15.743. contulit et finem, specie caeleste resumpta, 15.744. luctibus imposuit venitque salutifer urbi.

15.622. ome grow in power, some wane. Troy was once great 15.623. in riches and in men—so great she could 15.624. for ten unequalled years afford much blood; 15.625. now she lies low and offers to our gaze 15.626. but ancient ruins and, instead of wealth, 15.627. ancestral tombs. Sparta was famous once 15.628. and great Mycenae was most flourishing. 15.629. And Cecrops' citadel and Amphion's shone 15.630. in ancient power. Sparta is nothing now 15.631. ave barren ground, the proud Mycenae fell, 15.632. what is the Thebes of storied Oedipu 15.633. except a name? And of Pandion's Athen 15.634. what now remains beyond the name? 15.636. is rising, and beside the Tiber 's waves, 15.637. whose springs are high in the Apennines , is laying 15.638. her deep foundations. So in her growth 15.639. her form is changing, and one day she will 15.640. be the sole mistress of the boundless world. 15.642. revealers of our destiny, declare 15.643. this fate, and, if I recollect it right, 15.644. Helenus, son of Priam, prophesied 15.645. unto Aeneas, when he was in doubt 15.646. of safety and lamenting for the state 15.647. of Troy , about to fall, ‘O, son of a goddess, 15.648. if you yourself, will fully understand 15.649. this prophecy now surging in my mind 15.650. Troy shall not, while you are preserved to life 15.651. fall utterly. Flames and the sword shall give 15.652. you passage. You shall go and bear away 15.653. Pergama, ruined; till a foreign soil, 15.654. more friendly to you than your native land, 15.655. hall be the lot of Troy and of yourself. 15.657. that our posterity, born far from Troy , 15.658. will build a city greater than exists, 15.659. or ever will exist, or ever ha 15.660. been seen in former times. Through a long lapse 15.661. of ages other noted men shall make 15.662. it strong, but one of the race of Iulus; 15.663. hall make it the great mistress of the world. 15.664. After the earth has thoroughly enjoyed 15.665. his glorious life, aetherial abode 15.666. hall gain him, and immortal heaven shall be 15.667. his destiny.’ 15.668. Such was the prophesy 15.669. of Helenus, when great Aeneas took 15.670. away his guardian deities, and I 15.671. rejoice to see my kindred walls rise high 15.672. and realize how much the Trojans won 15.673. by that resounding victory of the Greeks! 15.675. forgetful of the goal, the heavens and all 15.676. beneath them and the earth and everything 15.677. upon it change in form. We likewise change, 15.678. who are a portion of the universe, 15.679. and, since we are not only things of flesh 15.680. but winged souls as well, we may be doomed 15.681. to enter into beasts as our abode; 15.682. and even to be hidden in the breast 15.683. of cattle. Therefore, should we not allow 15.684. these bodies to be safe which may contain 15.685. the souls of parents, brothers, or of those 15.686. allied to us by kinship or of men 15.687. at least, who should be saved from every harm? 15.688. Let us not gorge down a Thyestean feast! 15.690. how impiously does he prepare himself 15.691. for shedding human blood, who with u knife 15.692. cuts the calf's throat and offers a deaf ear 15.693. to its death-longings! who can kill the kid 15.694. while it is sending forth heart rending crie 15.695. like those of a dear child; or who can feed 15.696. upon the bird which he has given food. 15.697. How little do such deeds as these fall short 15.698. of actual murder? Yes, where will they lead? 15.700. to weight of years; and let the sheep give u 15.701. defence against the cold of Boreas; 15.702. and let the well-fed she-goats give to man 15.703. their udders for the pressure of kind hands. 15.705. and fraudulent contrivances: deceive 15.706. not birds with bird-limed twigs: do not deceive 15.707. the trusting deer with dreaded feather foils: 15.708. do not conceal barbed hooks with treacherous bait: 15.709. if any beast is harmful, take his life, 15.710. but, even so, let killing be enough. 15.711. Taste not his flesh, but look for harmless food!” 15.712. They say that Numa with a mind well taught 15.713. by these and other precepts traveled back 15.714. to his own land and, being urged again, 15.715. assumed the guidance of the Latin state. 15.716. Blest with a nymph as consort, blest also with 15.717. the Muses for his guides, he taught the rite 15.718. of sacrifice and trained in arts of peace 15.719. a race accustomed long to savage war. 15.720. When, ripe in years, he ended reign and life, 15.721. the Latin matrons, the fathers of the state, 15.722. and all the people wept for Numa's death. 15.723. For the nymph, his widow, had withdrawn from Rome , 15.724. concealed within the thick groves of the vale 15.725. Aricia , where with groans and wailing she 15.726. disturbed the holy rites of Cynthia, 15.727. established by Orestes. Ah! how often 15.728. nymphs of the grove and lake entreated her 15.729. to cease and offered her consoling words. 15.730. How often the son of Theseus said to her 15.731. “Control your sorrow; surely your sad lot 15.732. is not the only one; consider now 15.733. the like calamities by others borne, 15.734. and you can bear your sorrow. To my grief 15.735. my own disaster was far worse than yours. 15.736. At least it can afford you comfort now. 15.737. “Is it not true, discourse has reached yours ear 15.738. that one Hippolytus met with his death 15.739. through the credulity of his loved sire, 15.740. deceived by a stepmother's wicked art? 15.741. It will amaze you much, and I may fail 15.742. to prove what I declare, but I am he! 15.743. Long since the daughter of Pasiphae 15.744. tempted me to defile my father's bed

43. Artemidorus, Oneirocritica, 4.3, 4.22, 4.80, 5.9, 5.89, 5.92 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divination (greek and roman), augury •divination (greek and roman), lightning divination (brontoscopy) •divination (greek and roman), natural vs. artificial •divinities (greek and roman), pan •divination (greek and roman), anatolian confession inscriptions •divination (greek and roman), inspired priests/prophets (and others) issuing oracles •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods •divinities (greek and roman), apollo •divinities (greek and roman), hades/pluto Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 4, 14, 28, 264, 658, 727

44. Josephus Flavius, Jewish Antiquities, 18.65-18.80 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divinities (greek and roman), kronos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 578

18.65. Καὶ ὑπὸ τοὺς αὐτοὺς χρόνους ἕτερόν τι δεινὸν ἐθορύβει τοὺς ̓Ιουδαίους καὶ περὶ τὸ ἱερὸν τῆς ̓́Ισιδος τὸ ἐν ̔Ρώμῃ πράξεις αἰσχυνῶν οὐκ ἀπηλλαγμέναι συντυγχάνουσιν. καὶ πρότερον τοῦ τῶν ̓Ισιακῶν τολμήματος μνήμην ποιησάμενος οὕτω μεταβιβῶ τὸν λόγον ἐπὶ τὰ ἐν τοῖς ̓Ιουδαίοις γεγονότα. 18.66. Παυλῖνα ἦν τῶν ἐπὶ ̔Ρώμης προγόνων τε ἀξιώματι τῶν καθ' ἑαυτὴν ἐπιτηδεύοντι κόσμον ἀρετῆς ἐπὶ μέγα προϊοῦσα τῷ ὀνόματι, δύναμίς τε αὐτῇ χρημάτων ἦν καὶ γεγονυῖα τὴν ὄψιν εὐπρεπὴς καὶ τῆς ὥρας ἐν ᾗ μάλιστα ἀγάλλονται αἱ γυναῖκες εἰς τὸ σωφρονεῖν ἀνέκειτο ἡ ἐπιτήδευσις τοῦ βίου. ἐγεγάμητο δὲ Σατορνίνῳ τῶν εἰς τὰ πάντα ἀντισουμένων τῷ περὶ αὐτὴν ἀξιολόγῳ. 18.67. ταύτης ἐρᾷ Δέκιος Μοῦνδος τῶν τότε ἱππέων ἐν ἀξιώματι μεγάλῳ, καὶ μείζονα οὖσαν ἁλῶναι δώροις διὰ τὸ καὶ πεμφθέντων εἰς πλῆθος περιιδεῖν ἐξῆπτο μᾶλλον, ὥστε καὶ εἴκοσι μυριάδας δραχμῶν ̓Ατθίδων ὑπισχνεῖτο εὐνῆς μιᾶς. 18.68. καὶ μηδ' ὣς ἐπικλωμένης, οὐ φέρων τὴν ἀτυχίαν τοῦ ἔρωτος ἐνδείᾳ σιτίων θάνατον ἐπιτιμᾶν αὑτῷ καλῶς ἔχειν ἐνόμισεν ἐπὶ παύλῃ κακοῦ τοῦ κατειληφότος. καὶ ὁ μὲν ἐπεψήφιζέν τε τῇ οὕτω τελευτῇ καὶ πράσσειν οὐκ ἀπηλλάσσετο. 18.69. καὶ ἦν γὰρ ὄνομα ̓́Ιδη πατρῷος ἀπελευθέρα τῷ Μούνδῳ παντοίων ἴδρις κακῶν, δεινῶς φέρουσα τοῦ νεανίσκου τῷ ψηφίσματι τοῦ θανεῖν, οὐ γὰρ ἀφανὴς ἦν ἀπολούμενος, ἀνεγείρει τε αὐτὸν ἀφικομένη διὰ λόγου πιθανή τε ἦν ἐλπίδων τινῶν ὑποσχέσεσιν, ὡς διαπραχθησομένων ὁμιλιῶν πρὸς τὴν Παυλῖναν αὐτῷ. 18.71. τῶν ἱερέων τισὶν ἀφικομένη διὰ λόγων ἐπὶ πίστεσιν μεγάλαις τὸ δὲ μέγιστον δόσει χρημάτων τὸ μὲν παρὸν μυριάδων δυοῖν καὶ ἡμίσει, λαβόντος δ' ἔκβασιν τοῦ πράγματος ἑτέρῳ τοσῷδε, διασαφεῖ τοῦ νεανίσκου τὸν ἔρωτα αὐτοῖς, κελεύουσα παντοίως ἐπὶ τῷ ληψομένῳ τὴν ἄνθρωπον σπουδάσαι. 18.72. οἱ δ' ἐπὶ πληγῇ τοῦ χρυσίου παραχθέντες ὑπισχνοῦντο. καὶ αὐτῶν ὁ γεραίτατος ὡς τὴν Παυλῖναν ὠσάμενος γενομένων εἰσόδων καταμόνας διὰ λόγων ἐλθεῖν ἠξίου. καὶ συγχωρηθὲν πεμπτὸς ἔλεγεν ἥκειν ὑπὸ τοῦ ̓Ανούβιδος ἔρωτι αὐτῆς ἡσσημένου τοῦ θεοῦ κελεύοντός τε ὡς αὐτὸν ἐλθεῖν. 18.73. τῇ δὲ εὐκτὸς ὁ λόγος ἦν καὶ ταῖς τε φίλαις ἐνεκαλλωπίζετο τῇ ἐπὶ τοιούτοις ἀξιώσει τοῦ ̓Ανούβιδος καὶ φράζει πρὸς τὸν ἄνδρα, δεῖπνόν τε αὐτῇ καὶ εὐνὴν τοῦ ̓Ανούβιδος εἰσηγγέλθαι, συνεχώρει δ' ἐκεῖνος τὴν σωφροσύνην τῆς γυναικὸς ἐξεπιστάμενος. 18.74. χωρεῖ οὖν εἰς τὸ τέμενος, καὶ δειπνήσασα, ὡς ὕπνου καιρὸς ἦν, κλεισθεισῶν τῶν θυρῶν ὑπὸ τοῦ ἱερέως ἔνδον ἐν τῷ νεῷ καὶ τὰ λύχνα ἐκποδὼν ἦν καὶ ὁ Μοῦνδος, προεκέκρυπτο γὰρ τῇδε, οὐχ ἡμάρτανεν ὁμιλιῶν τῶν πρὸς αὐτήν, παννύχιόν τε αὐτῷ διηκονήσατο ὑπειληφυῖα θεὸν εἶναι. 18.75. καὶ ἀπελθόντος πρότερον ἢ κίνησιν ἄρξασθαι τῶν ἱερέων, οἳ τὴν ἐπιβουλὴν ᾔδεσαν, ἡ Παυλῖνα πρωὶ̈ ὡς τὸν ἄνδρα ἐλθοῦσα τὴν ἐπιφάνειαν ἐκδιηγεῖται τοῦ ̓Ανούβιδος καὶ πρὸς τὰς φίλας ἐνελαμπρύνετο λόγοις τοῖς ἐπ' αὐτῷ. 18.76. οἱ δὲ τὰ μὲν ἠπίστουν εἰς τὴν φύσιν τοῦ πράγματος ὁρῶντες, τὰ δ' ἐν θαύματι καθίσταντο οὐκ ἔχοντες, ὡς χρὴ ἄπιστα αὐτὰ κρίνειν, ὁπότε εἴς τε τὴν σωφροσύνην καὶ τὸ ἀξίωμα ἀπίδοιεν αὐτῆς. 18.77. τρίτῃ δὲ ἡμέρᾳ μετὰ τὴν πρᾶξιν ὑπαντιάσας αὐτὴν ὁ Μοῦνδος “Παυλῖνα, φησίν, ἀλλά μοι καὶ εἴκοσι μυριάδας διεσώσω δυναμένη οἴκῳ προσθέσθαι τῷ σαυτῆς διακονεῖσθαί τε ἐφ' οἷς προεκαλούμην οὐκ ἐνέλιπες. ἃ μέντοι εἰς Μοῦνδον ὑβρίζειν ἐπειρῶ, μηδέν μοι μελῆσαν τῶν ὀνομάτων, ἀλλὰ τῆς ἐκ τοῦ πράγματος ἡδονῆς, ̓Ανούβιον ὄνομα ἐθέμην αὐτῷ.” 18.78. καὶ ὁ μὲν ἀπῄει ταῦτα εἰπών, ἡ δὲ εἰς ἔννοιαν τότε πρῶτον ἐλθοῦσα τοῦ τολμήματος περιρρήγνυταί τε τὴν στολὴν καὶ τἀνδρὶ δηλώσασα τοῦ παντὸς ἐπιβουλεύματος τὸ μέγεθος ἐδεῖτο μὴ περιῶφθαι βοηθείας τυγχάνειν: 18.79. ὁ δὲ τῷ αὐτοκράτορι ἐπεσήμηνε τὴν πρᾶξιν. καὶ ὁ Τιβέριος μαθήσεως ἀκριβοῦς αὐτῷ γενομένης ἐξετάσει τῶν ἱερέων ἐκείνους τε ἀνεσταύρωσεν καὶ τὴν ̓́Ιδην ὀλέθρου γενομένην αἰτίαν καὶ τὰ πάντα ἐφ' ὕβρει συνθεῖσαν τῆς γυναικός, τόν τε ναὸν καθεῖλεν καὶ τὸ ἄγαλμα τῆς ̓́Ισιδος εἰς τὸν Θύβριν ποταμὸν ἐκέλευσεν ἐμβαλεῖν. Μοῦνδον δὲ φυγῆς ἐτίμησε,

18.65. 4. About the same time also another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome. I will now first take notice of the wicked attempt about the temple of Isis, and will then give an account of the Jewish affairs. 18.66. There was at Rome a woman whose name was Paulina; one who, on account of the dignity of her ancestors, and by the regular conduct of a virtuous life, had a great reputation: she was also very rich; and although she was of a beautiful countece, and in that flower of her age wherein women are the most gay, yet did she lead a life of great modesty. She was married to Saturninus, one that was every way answerable to her in an excellent character. 18.67. Decius Mundus fell in love with this woman, who was a man very high in the equestrian order; and as she was of too great dignity to be caught by presents, and had already rejected them, though they had been sent in great abundance, he was still more inflamed with love to her, insomuch that he promised to give her two hundred thousand Attic drachmae for one night’s lodging; 18.68. and when this would not prevail upon her, and he was not able to bear this misfortune in his amours, he thought it the best way to famish himself to death for want of food, on account of Paulina’s sad refusal; and he determined with himself to die after such a manner, and he went on with his purpose accordingly. 18.69. Now Mundus had a freed-woman, who had been made free by his father, whose name was Ide, one skillful in all sorts of mischief. This woman was very much grieved at the young man’s resolution to kill himself, (for he did not conceal his intentions to destroy himself from others,) and came to him, and encouraged him by her discourse, and made him to hope, by some promises she gave him, that he might obtain a night’s lodging with Paulina; 18.70. and when he joyfully hearkened to her entreaty, she said she wanted no more than fifty thousand drachmae for the entrapping of the woman. So when she had encouraged the young man, and gotten as much money as she required, she did not take the same methods as had been taken before, because she perceived that the woman was by no means to be tempted by money; but as she knew that she was very much given to the worship of the goddess Isis, she devised the following stratagem: 18.71. She went to some of Isis’s priests, and upon the strongest assurances [of concealment], she persuaded them by words, but chiefly by the offer of money, of twenty-five thousand drachmae in hand, and as much more when the thing had taken effect; and told them the passion of the young man, and persuaded them to use all means possible to beguile the woman. 18.72. So they were drawn in to promise so to do, by that large sum of gold they were to have. Accordingly, the oldest of them went immediately to Paulina; and upon his admittance, he desired to speak with her by herself. When that was granted him, he told her that he was sent by the god Anubis, who was fallen in love with her, and enjoined her to come to him. 18.73. Upon this she took the message very kindly, and valued herself greatly upon this condescension of Anubis, and told her husband that she had a message sent her, and was to sup and lie with Anubis; so he agreed to her acceptance of the offer, as fully satisfied with the chastity of his wife. 18.74. Accordingly, she went to the temple, and after she had supped there, and it was the hour to go to sleep, the priest shut the doors of the temple, when, in the holy part of it, the lights were also put out. Then did Mundus leap out, (for he was hidden therein,) and did not fail of enjoying her, who was at his service all the night long, as supposing he was the god; 18.75. and when he was gone away, which was before those priests who knew nothing of this stratagem were stirring, Paulina came early to her husband, and told him how the god Anubis had appeared to her. Among her friends, also, she declared how great a value she put upon this favor, 18.76. who partly disbelieved the thing, when they reflected on its nature, and partly were amazed at it, as having no pretense for not believing it, when they considered the modesty and the dignity of the person. 18.77. But now, on the third day after what had been done, Mundus met Paulina, and said, “Nay, Paulina, thou hast saved me two hundred thousand drachmae, which sum thou sightest have added to thy own family; yet hast thou not failed to be at my service in the manner I invited thee. As for the reproaches thou hast laid upon Mundus, I value not the business of names; but I rejoice in the pleasure I reaped by what I did, while I took to myself the name of Anubis.” 18.78. When he had said this, he went his way. But now she began to come to the sense of the grossness of what she had done, and rent her garments, and told her husband of the horrid nature of this wicked contrivance, and prayed him not to neglect to assist her in this case. So he discovered the fact to the emperor; 18.79. whereupon Tiberius inquired into the matter thoroughly by examining the priests about it, and ordered them to be crucified, as well as Ide, who was the occasion of their perdition, and who had contrived the whole matter, which was so injurious to the woman. He also demolished the temple of Isis, and gave order that her statue should be thrown into the river Tiber; 18.80. while he only banished Mundus, but did no more to him, because he supposed that what crime he had committed was done out of the passion of love. And these were the circumstances which concerned the temple of Isis, and the injuries occasioned by her priests. I now return to the relation of what happened about this time to the Jews at Rome, as I formerly told you I would.

45. Arrian, Anabasis of Alexander, 7.26.2 (1st cent. CE - missingth cent. CE) Tagged with subjects: •divination (greek and roman), auditory dream/epiphany •divination (greek and roman), direct revelation through trance •divinities (greek and roman), herakles •divinities (greek and roman, of anatolian or eastern origin), dolichenos (zeus/jupiter) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 539, 565

7.26.2. λέγουσι δὲ αἱ ἐφημερίδες αἱ βασίλειοι ἐν τοῦ Σαράπιδος τῷ ἱερῷ Πείθωνά τε ἐγκοιμηθέντα καὶ Ἄτταλον καὶ Δημοφῶντα καὶ Πευκέσταν, πρὸς δὲ Κλεομένην τε καὶ Μενίδαν καὶ Σέλευκον, ἐπερωτᾶν τὸν θεὸν εἰ λῷον καὶ ἄμεινον Ἀλεξάνδρῳ εἰς τὸ ἱερὸν τοῦ θεοῦ κομισθέντα καὶ ἱκετεύσαντα θεραπεύεσθαι πρὸς τοῦ θεοῦ· καὶ γενέσθαι φήμην τινὰ ἐκ τοῦ θεοῦ μὴ κομίζεσθαι εἰς τὸ ἱερόν, ἀλλὰ αὐτοῦ μένοντι ἔσεσθαι ἄμεινον.

46. Plutarch, Sulla, 17.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divination (greek and roman), auditory oracles •divinities (greek and roman), apollo pythios •divinities (greek and roman), zeus olympios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 567

17.4. αὐτὸς δὲ παρὰ τὸν Κηφισὸν ἐσφαγιάζετο, καὶ τῶν ἱερῶν γενομένων ἐχώρει πρὸς τὴν Χαιρώνειαν, ἀναληψόμενός τε τὴν αὐτόθι στρατιὰν καὶ κατοψόμενος τὸ καλούμενον Θούριον ὑπὸ τῶν πολεμίων προκατειλημμένον. ἔστι δὲ κορυφὴ τραχεῖα καὶ στροβιλῶδες ὄρος, ὃ καλοῦμεν Ὀρθόπαγον, ὑπὸ δὲ αὐτὸ τὸ ῥεῦμα τοῦ Μόλου καὶ Θουρίου νεὼς Ἀπόλλωνος. ὠνόμασται δὲ ὁ θεὸς ἀπὸ Θουροῦς, τῆς Χαίρωνος μητρός, ὃν οἰκιστὴν γεγονέναι τῆς Χαιρωνείας ἱστοροῦσιν.

17.4. and, when the rites were over, moved on towards Chaeroneia, to pick up the forces stationed there, and to reconnoitre Thurium, as it is called, which had been already occupied by the enemy. This is a conical-shaped hill with a craggy peak (we call it Orthopagus), and at its foot is the river Molus and a temple of Apollo Thurius. The god got this surname from Thuro, the mother of Chaeron, who was founder of Chaeroneia, according to tradition.

47. Josephus Flavius, Against Apion, 2.9.112-2.9.120, 2.39.282 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divinities (greek and roman), aphrodite •divinities (greek and roman), apollo •divinities (greek and roman), apollo kisa(u)lod(d)enos •divinities (greek and roman), artemis •divinities (greek and roman), athena kranaia •divinities (greek and roman), dionysos •divinities (greek and roman), eros •divinities (greek and roman), hermes •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods •divinities (greek and roman, of anatolian or eastern origin), astarte (i.e., aphrodite) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 411, 541

48. Ptolemy, Astrological Influences, 3.12.148-3.12.149 (1st cent. CE - missingth cent. CE) Tagged with subjects: •divination (greek and roman), alektoromancy Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 712

49. Suetonius, Augustus, 94.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divinities (greek and roman), apollo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 603

94.4. I have read the following story in the books of Asclepias of Mendes entitled Theologumena. When Atia had come in the middle of the night to the solemn service of Apollo, she had her litter set down in the temple and fell asleep, while the rest of the matrons also slept. On a sudden a serpent glided up to her and shortly went away. When she awoke, she purified herself, as if after the embraces of her husband, and at once there appeared on her body a mark in colours like a serpent, and she could never get rid of it; so that presently she ceased ever to go to the public baths. In the tenth month after that Augustus was born and was therefore regarded as the son of Apollo. Atia too, before she gave him birth, dreamed that her vitals were borne up to the stars and spread over the whole extent of land and sea, while Octavius dreamed that the sun rose from Atia's womb.

50. Plutarch, On The Obsolescence of Oracles, 18(=mor. 420a), 44(=mor. 434c), 411e5(=mor. -) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 617

51. Plutarch, Aristides, 19.1-19.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divinities (greek and roman), apollo ismenios •divinities (greek and roman), apollo ptoios •divinities (greek and roman), athena chalinitis •divinities (greek and roman), mopsos •divinities (greek and roman), alexanor •divinities (greek and roman), apollo asgelatas •divinities (greek and roman), euamerion •divinities (greek and roman), herakles •divinities (greek and roman), nymphs •divinities (greek and roman), nyx •divinities (greek and roman), pan •divinities (greek and roman), zeus typhon Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102, 524, 669, 670

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.

19.1. The contest thus begun in two places, the Lacedaemonians were first to repulse the Persians. Mardonius was slain by a man of Sparta named Arimnestus, who crushed his head with a stone, even as was foretold him by the oracle in the shrine of AmphiaraÃ¼s. Thither he had sent a Lydian man, and a Carian beside to the oracle of Trophonius. This latter the prophet actually addressed in the Carian tongue; 19.2. but the Lydian, on lying down in the precinct of AmphiaraÃ¼s, dreamed that an attendant of the god stood by his side and bade him be gone, and on his refusal, hurled a great stone upon his head, insomuch that he died from the blow (so ran the man's dream). These things are so reported. Furthermore, the Lacedaemonians shut the flying Persians up in their wooden stockade. Shortly after this it was that the Athenians routed the Thebans, after slaying three hundred, their most eminent leaders, in the actual battle.

52. Valerius Maximus, Memorable Deeds And Sayings, 1.8.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divination (greek and roman), sibylline oracles •divinities (greek and roman), apollo kalliteknos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 182

1.8.2. But then we may relate how favourable the rest of the gods were to our city. For when our city was visited with a three-year pestilence, and neither through divine compassion or human aid could any remedy be found for so long and lasting a calamity, the priests consulted the Sibylline Books and observed, that there was no other way to restore the city to its former health but by fetching the image of Aesculapius from Epidaurus. The city therefore sent ambassadors thither, hoping that by its authority, the greatest then in the world, they might prevail to obtain the only remedy against the fatal misery. Neither did hope deceive them. For their desire was granted with as much willingness, as it was requested with earnestness. For immediately the Epidaurians conducted the ambassadors to the temple of Aesculapius (distant from the city some five miles) and told them to take out of it whatever they thought appropriate for the preservation of Rome. Their liberal goodwill was imitated by the god himself in his celestial compliance, approving the kindness of mortals. For that snake, seldom or never seen except to their great benefit, which the Epidaurians worshipped equally to Aesculapius, began to glide with a mild aspect and gentle motion through the chief parts of the city; and being seen for three days to the religious admiration of all men, without doubt taking in good part the change to a more noble seat, it hastened to the Roman trireme, and while the mariners stood frightened by so unusual a sight, crept aboard the ship. It peaceably folded itself into several coils, and quietly remained in the cabin of Q. Ogulnius, one of the ambassadors. The envoys returned due thanks, and being instructed by those who were skilful in the due worship of the serpent, like men who had obtained their hearts' desire, joyfully departed. When after a prosperous voyage they put in at Antium, the snake, which had remained in the ship, glided to the porch of the temple of Aesculapius, adorned with myrtle and other boughs, and twisted itself around a palm-tree of a very great height, where it stayed for three days in the temple of Antium. The ambassadors with great care put out those things wherewith he used to be fed, for fear he should be unwilling to return to the ship: and then he patiently allowed himself to be transported to our city. When the ambassadors landed upon the shore of the Tiber, the snake swam to the island where the temple was dedicated, and by his coming dispelled the calamity, for which he had been sought as a remedy.

53. Tacitus, Histories, 4.83-4.84, 4.84.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divinities (greek and roman), hades/pluto •divinities (greek and roman), apollo •divinities (greek and roman), artemis agrotera •divinities (greek and roman), leto Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 92, 344

4.83. The origin of this god has not yet been generally treated by our authors: the Egyptian priests tell the following story, that when King Ptolemy, the first of the Macedonians to put the power of Egypt on a firm foundation, was giving the new city of Alexandria walls, temples, and religious rites, there appeared to him in his sleep a vision of a young man of extraordinary beauty and of more than human stature, who warned him to send his most faithful friends to Pontus and bring his statue hither; the vision said that this act would be a happy thing for the kingdom and that the city that received the god would be great and famous: after these words the youth seemed to be carried to heaven in a blaze of fire. Ptolemy, moved by this miraculous omen, disclosed this nocturnal vision to the Egyptian priests, whose business it is to interpret such things. When they proved to know little of Pontus and foreign countries, he questioned Timotheus, an Athenian of the clan of the Eumolpidae, whom he had called from Eleusis to preside over the sacred rites, and asked him what this religion was and what the divinity meant. Timotheus learned by questioning men who had travelled to Pontus that there was a city there called Sinope, and that not far from it there was a temple of Jupiter Dis, long famous among the natives: for there sits beside the god a female figure which most call Proserpina. But Ptolemy, although prone to superstitious fears after the nature of kings, when he once more felt secure, being more eager for pleasures than religious rites, began gradually to neglect the matter and to turn his attention to other things, until the same vision, now more terrible and insistent, threatened ruin upon the king himself and his kingdom unless his orders were carried out. Then Ptolemy directed that ambassadors and gifts should be despatched to King Scydrothemis â he ruled over the people of Sinope at that time â and when the embassy was about to sail he instructed them to visit Pythian Apollo. The ambassadors found the sea favourable; and the answer of the oracle was not uncertain: Apollo bade them go on and bring back the image of his father, but leave that of his sister. 4.84. When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis.

54. Tacitus, Annals, 12.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divinities (greek and roman), herakles •divinities (greek and roman, of anatolian or eastern origin), dolichenos (zeus/jupiter) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 539

55. Plutarch, On Isis And Osiris, 27(=mor. 361e), 44(=mor. 368f), 361f28(=mor. - (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 383

56. Pliny The Elder, Natural History, 2.95.208 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), dis •divinities (greek and roman), hades/pluto •divinities (greek and roman), kore •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 297, 536

57. Plutarch, On The Face Which Appears In The Orb of The Moon, 941f26(=mor. -) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divinities (greek and roman), kore •divinities (greek and roman), kronos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 617

58. Plutarch, On The Proverbs of Alexander, 1.51 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divinities (greek and roman), herkyna (nymph) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 571

59. Plutarch, On The Sign of Socrates, 21(=mor. 590b), 590a21-23(=mor. -) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 570

60. New Testament, 2 Timothy, 1, 10, 12, 22, 28, 30, 32, 9, 33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 417

61. Apollodorus, Bibliotheca, 1.4.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divinities (greek and roman), alexanor •divinities (greek and roman), apollo asgelatas •divinities (greek and roman), euamerion •divinities (greek and roman), herakles •divinities (greek and roman), nymphs •divinities (greek and roman), nyx •divinities (greek and roman), pan •divinities (greek and roman), zeus typhon Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 524

1.4.1. τῶν δὲ Κοίου θυγατέρων Ἀστερία μὲν ὁμοιωθεῖσα ὄρτυγι ἑαυτὴν εἰς θάλασσαν ἔρριψε, φεύγουσα τὴν πρὸς Δία συνουσίαν· καὶ πόλις ἀπʼ ἐκείνης Ἀστερία πρότερον κληθεῖσα, ὕστερον δὲ Δῆλος. Λητὼ δὲ συνελθοῦσα Διὶ κατὰ τὴν γῆν ἅπασαν ὑφʼ Ἥρας ἠλαύνετο, μέχρις εἰς Δῆλον ἐλθοῦσα γεννᾷ πρώτην Ἄρτεμιν, ὑφʼ ἧς μαιωθεῖσα ὕστερον Ἀπόλλωνα ἐγέννησεν. Ἄρτεμις μὲν οὖν τὰ περὶ θήραν ἀσκήσασα παρθένος ἔμεινεν, Ἀπόλλων δὲ τὴν μαντικὴν μαθὼν παρὰ Πανὸς τοῦ Διὸς καὶ Ὕβρεως 1 -- ἧκεν εἰς Δελφούς, χρησμῳδούσης τότε Θέμιδος· ὡς δὲ ὁ φρουρῶν τὸ μαντεῖον Πύθων ὄφις ἐκώλυεν αὐτὸν παρελθεῖν ἐπὶ τὸ χάσμα, τοῦτον ἀνελὼν τὸ μαντεῖον παραλαμβάνει. κτείνει δὲ μετʼ οὐ πολὺ καὶ Τιτυόν, ὃς ἦν Διὸς υἱὸς καὶ τῆς Ὀρχομενοῦ θυγατρὸς Ἐλάρης, 2 -- ἣν Ζεύς, ἐπειδὴ συνῆλθε, δείσας Ἥραν ὑπὸ γῆν ἔκρυψε, καὶ τὸν κυοφορηθέντα παῖδα Τιτυὸν ὑπερμεγέθη εἰς φῶς ἀνήγαγεν. οὗτος ἐρχομένην 1 -- εἰς Πυθὼ Λητὼ θεωρήσας, πόθῳ κατασχεθεὶς ἐπισπᾶται· ἡ δὲ τοὺς παῖδας ἐπικαλεῖται καὶ κατατοξεύουσιν αὐτόν. κολάζεται δὲ καὶ μετὰ θάνατον· γῦπες γὰρ αὐτοῦ τὴν καρδίαν ἐν Ἅιδου ἐσθίουσιν.

1.4.1. of the daughters of Coeus, Asteria in the likeness of a quail flung herself into the sea in order to escape the amorous advances of Zeus, and a city was formerly called after her Asteria, but afterwards it was named Delos . But Latona for her intrigue with Zeus was hunted by Hera over the whole earth, till she came to Delos and brought forth first Artemis, by the help of whose midwifery she afterwards gave birth to Apollo. Now Artemis devoted herself to the chase and remained a maid; but Apollo learned the art of prophecy from Pan, the son of Zeus and Hybris, and came to Delphi, where Themis at that time used to deliver oracles; and when the snake Python, which guarded the oracle, would have hindered him from approaching the chasm, he killed it and took over the oracle. Not long afterwards he slew also Tityus, who was a son of Zeus and Elare, daughter of Orchomenus ; for her, after he had debauched her, Zeus hid under the earth for fear of Hera, and brought forth to the light the son Tityus, of monstrous size, whom she had borne in her womb. When Latona came to Pytho, Tityus beheld her, and overpowered by lust drew her to him. But she called her children to her aid, and they shot him down with their arrows. And he is punished even after death; for vultures eat his heart in Hades. 1.4.1. of the daughters of Coeus, Asteria in the likeness of a quail flung herself into the sea in order to escape the amorous advances of Zeus, and a city was formerly called after her Asteria, but afterwards it was named Delos. But Latona for her intrigue with Zeus was hunted by Hera over the whole earth, till she came to Delos and brought forth first Artemis, by the help of whose midwifery she afterwards gave birth to Apollo. Now Artemis devoted herself to the chase and remained a maid; but Apollo learned the art of prophecy from Pan, the son of Zeus and Hybris, and came to Delphi, where Themis at that time used to deliver oracles; and when the snake Python, which guarded the oracle, would have hindered him from approaching the chasm, he killed it and took over the oracle. Not long afterwards he slew also Tityus, who was a son of Zeus and Elare, daughter of Orchomenus; for her, after he had debauched her, Zeus hid under the earth for fear of Hera, and brought forth to the light the son Tityus, of monstrous size, whom she had borne in her womb. When Latona came to Pytho, Tityus beheld her, and overpowered by lust drew her to him. But she called her children to her aid, and they shot him down with their arrows. And he is punished even after death; for vultures eat his heart in Hades.

62. Mela, De Chorographia, 1.8.46 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divinities (greek and roman), hera •divinities (greek and roman), herakles •divinities (greek and roman), herakless sons •divinities (greek and roman), sardinian sleeping heroes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 12, 107

63. Seneca The Younger, Hercules Furens, 1070-1071 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 679

64. Plutarch, Greek And Roman Parallel Stories, 6(=mor. 307a) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divinities (greek and roman), oropos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 667

65. Plutarch, Lucullus, 23.3-23.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divinities (greek and roman), anios •divinities (greek and roman), herakles •divinities (greek and roman, of punico-phoenician origin), sardus pater Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 526

23.3. αἰσθόμενος δʼ ὁ Λούκουλλος καὶ παρελθὼν εἰς τὴν πόλιν ὀκτακισχιλίους αὐτῶν τοὺς ἐγκαταλειφθέντας ἀπέκτεινε, τοῖς δʼ ἄλλοις ἀπέδωκε τὰ οἰκεῖα καὶ τῆς πόλεως ἐπεμελήθη μάλιστα διὰ τὴν τοιαύτην ὄψιν. ἐδόκει τινὰ κατὰ τοὺς ὕπνους εἰπεῖν παραστάντα πρόελθε, Λούκουλλε, μικρόν ἥκει γὰρ Αὐτόλυκος ἐντυχεῖν σοι βουλόμενος. 23.6. Σύροι γὰρ αὐτὴν κατεῖχον ἀπὸ Σύρου γεγονότες τοῦ Ἀπόλλωνος, ὡς λέγεται, καὶ Σινώπης τῆς Ἀσωπίδος. ταῦτʼ ἀκούων ὁ Λούκουλλος ἀνεμιμνῄσκετο τῆς Σύλλα παραινέσεως· παρῄνει δὲ διὰ τῶν ὑπομνημάτων ἐκεῖνος μηδὲν οὕτως ἀξιόπιστον ἡγεῖσθαι καὶ βέβαιον, ὡς ὅ τι ἂν ἀποσημανθῇ διὰ τῶν ἐνυπνίων.

23.3. But Lucullus saw what was going on, made his way into the city, and slew eight thousand of the Cilicians who were still there. Then he restored to the citizens their private property, and ministered to the needs of the city, more especially on account of the following vision. He thought in his sleep that a form stood by his side and said: "Go forward a little, Lucullus; for Autolycus is come, and wishes to meet you." 23.6. These Syrians who were in possession of the city were descended, as it is said, from Syrus, the son of Apollo, and SinopÃ©, the daughter of Asopis. On hearing this, Lucullus called to mind the advice of Sulla, in his memoirs, which was to think nothing so trustworthy and sure as that which is signified by dreams.

66. Clement of Alexandria, Miscellanies, 5.7, 42.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan

67. Cassius Dio, Roman History, 68.27.3, 73.7.1-73.7.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), dis •divinities (greek and roman), hades/pluto •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods •divinities (greek and roman), brizo •divinities (greek and roman), mopsos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 320, 536

68.27.3. Hence creatures that fly high enough above it and those that graze at one side are safe. I saw another opening like it at Hierapolis in Asia, and tested it by means of birds; I also bent over it myself and saw the vapour myself. It is enclosed in a sort of cistern and a theatre had been built over it. It destroys all living things save human beings that have been emasculated. The reason for this I cannot understand; I merely relate what I saw as I saw it and what I heard as I heard it.

68. Aelian, Nature of Animals, 9.33, 10.49, 11.39 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divinities (greek and roman), apollo maleatas •divinities (greek and roman), hera •divinities (greek and roman), aigle •divinities (greek and roman), akeso •divinities (greek and roman), epione •divinities (greek and roman), iaso •divinities (greek and roman), panakeia •divination (greek and roman), anatolian confession inscriptions •divination (greek and roman), inspired priests/prophets (and others) issuing oracles Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 11, 28, 118, 172

9.33. This is not the occasion for mentioning all the benefits that accrue from Wormwood, how it eases the windpipe and even cleanses the lungs. But to a troublesome creature it is certainly an enemy: it destroys intestinal worm. This creature grows and grows and becomes a monster bred in the intestines, and is reckoned among the diseases of mankind, and what is more, among those which are hardest to cure and which will not yield to any mortal treatment. Hippys is sufficient witness to this. The account given by the historian of Rhegium is as follows. A woman suffered from an intestinal worm, and the cleverest doctors despaired of curing her. Accordingly she went to Epidaurus and prayed the god that she might be rid of the complaint that was lodged in her. The god was not at hand. The attendants of the temple however made her lie down in the place where the god was in the habit of healing his petitioners. And the woman lay quiet as she was bid; and the ministers of the god addressed themselves to her cure: they severed her head from the neck, and one of them inserted his hand and drew out the worm, which was a monstrous creature. But to adjust the head and to restore it to its former setting, this they always failed to do. Well, the god arrived and was enraged with the ministers for undertaking a task beyond their skill, and himself with the irresistible power of a god restored the head to the body and raised the stranger up again. For my part, O King Asclepius, of all gods the kindliest to man, I do not set Wormwood against your skill (heaven forbid I should be so insensate!), but in considering Wormwood I was reminded of your beneficent action and of your astounding powers of healing. And there is no need to doubt that this herb also is a gift from you. 10.49. Particularly in Clarus do the inhabitants and all Greeks pay honour to the son of Zeus and Leto. And so the land there is untrodden by poisonous creatures and is also highly obnoxious to them. The god wills it so, and the creatures in any case dread him, since the god can not only save life but is also the begetter of Asclepius, man's saviour and champion against diseases. Moreover Nicander also bears witness to what I say, and his words are: 'No viper, nor harmful spiders, nor deep-wounding scorpion dwell in the groves of Clarus, for Apollo veiled its deep grotto with ash-trees and purged its grassy floor of noxious creatures'.

69. Sextus, Against The Mathematicians, 6.190, 7.88 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divination (greek and roman), augury •divination (greek and roman), lightning divination (brontoscopy) •divination (greek and roman), natural vs. artificial •divinities (greek and roman), pan •divinities (greek and roman), hera Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 4, 12

70. Aelian, Fragments, 101d, 102 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 658

71. Athenaeus, The Learned Banquet, 8.335ab, 14.614a, 10.422d (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 319

72. Tertullian, On The Soul, 46.11, 49.2, 57.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divination (greek and roman), auditory dream/epiphany •divination (greek and roman), inspired priests/prophets (and others) issuing oracles •divinities (greek and roman), apollo sarpedonios •divinities (greek and roman), brizo •divinities (greek and roman), demeter chthonia •divinities (greek and roman), demeter hermione •divinities (greek and roman), mopsos •divinities (greek and roman), persephone •divinities (greek and roman), underworld divinities and heroes •divinities (greek and roman), sardinian sleeping heroes •divinities (greek and roman, of punico-phoenician origin), sardus pater •divinities (greek and roman), hera •divinities (greek and roman), herakles •divinities (greek and roman), herakless sons Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 12, 31, 107, 108, 109, 313, 323, 530, 569

73. Maximus of Tyre, Dialexeis, 8.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divination (greek and roman), auditory dream/epiphany Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 569, 570

74. Galen, Commentary On Hippocrates' 'Epidemics Vi', 4.4.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divinities (greek and roman, of anatolian or eastern origin), baal-shamim Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 24

75. Philostratus The Athenian, Life of Apollonius, 2.37.2, 4.11, 8.19, 8.19.1 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •divinities (greek and roman), amynos •divinities (greek and roman), apollo •divinities (greek and roman), aristomachos (hero-physician) •divinities (greek and roman), dioskouroi •divinities (greek and roman), eros •divinities (greek and roman), hestia •divinities (greek and roman), iaso •divinities (greek and roman), iatros •divinities (greek and roman), methe •divinities (greek and roman), methysis •divinities (greek and roman), mopsos •divinities (greek and roman), oropos •divinities (greek and roman), heros iatros (attic divinity) •divinities (greek and roman), herakles •divination (greek and roman), auditory dream/epiphany •divinities (greek and roman), mnemosyne Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 261, 308, 312, 313, 383, 569, 572

4.11. καθήρας δὲ τοὺς ̓Εφεσίους τῆς νόσου καὶ τῶν κατὰ τὴν ̓Ιωνίαν ἱκανῶς ἔχων ἐς τὴν ̔Ελλάδα ὥρμητο. βαδίσας οὖν ἐς τὸ Πέργαμον καὶ ἡσθεὶς τῷ τοῦ ̓Ασκληπιοῦ ἱερῷ τοῖς τε ἱκετεύουσι τὸν θεὸν ὑποθέμενος, ὁπόσα δρῶντες εὐξυμβόλων ὀνειράτων τεύξονται, πολλοὺς δὲ καὶ ἰασάμενος ἦλθεν ἐς τὴν ̓Ιλιάδα καὶ πάσης τῆς περὶ αὐτῶν ἀρχαιολογίας ἐμφορηθεὶς ἐφοίτησεν ἐπὶ τοὺς τῶν ̓Αχαιῶν τάφους, καὶ πολλὰ μὲν εἰπὼν ἐπ' αὐτοῖς, πολλὰ δὲ τῶν ἀναίμων τε καὶ καθαρῶν καθαγίσας τοὺς μὲν ἑταίρους ἐκέλευσεν ἐπὶ τὴν ναῦν χωρεῖν, αὐτὸς δὲ ἐπὶ τοῦ κολωνοῦ τοῦ ̓Αχιλλέως ἐννυχεύσειν ἔφη. δεδιττομένων οὖν τῶν ἑταίρων αὐτόν, καὶ γὰρ δὴ καὶ οἱ Διοσκορίδαι καὶ οἱ Φαίδιμοι καὶ ἡ τοιάδε ὁμιλία πᾶσα ξυνῆσαν ἤδη τῷ ̓Απολλωνίῳ, τόν τε ̓Αχιλλέα φοβερὸν ἔτι φασκόντων φαίνεσθαι, τουτὶ γὰρ καὶ τοὺς ἐν τῷ ̓Ιλίῳ περὶ αὐτοῦ πεπεῖσθαι “καὶ μὴν ἐγὼ” ἔφη “τὸν ̓Αχιλλέα σφόδρα οἶδα ταῖς ξυνουσίαις χαίροντα, τόν τε γὰρ Νέστορα τὸν ἐκ τῆς Πύλου μάλα ἠσπάζετο, ἐπειδὴ ἀεί τι αὐτῷ διῄει χρηστόν, τόν τε Φοίνικα τροφέα καὶ ὀπαδὸν καὶ τὰ τοιαῦτα τιμᾶν ἐνόμιζεν, ἐπειδὴ διῆγεν αὐτὸν ὁ Φοῖνιξ λόγοις, καὶ τὸν Πρίαμον δὲ καίτοι πολεμιώτατον αὐτῷ ὄντα πρᾳότατα εἶδεν, ἐπειδὴ διαλεγομένου ἤκουσε, καὶ ̓Οδυσσεῖ δὲ ἐν διχοστασίᾳ ξυγγενόμενος οὕτω μέτριος ὤφθη, ὡς καλὸς τῷ ̓Οδυσσεῖ μᾶλλον ἢ φοβερὸς δόξαι. τὴν μὲν δὴ ἀσπίδα καὶ τὴν κόρυν τὴν δεινόν, ὥς φασι, νεύουσαν, ἐπὶ τοὺς Τρῶας οἶμαι αὐτῷ εἶναι μεμνημένῳ, ἃ ὑπ' αὐτῶν ἔπαθεν ἀπιστησάντων πρὸς αὐτὸν ὑπὲρ τοῦ γάμου, ἐγὼ δὲ οὔτε μετέχω τι τοῦ ̓Ιλίου διαλέξομαί τε αὐτῷ χαριέστερον ἢ οἱ τότε ἑταῖροι, κἂν ἀποκτείνῃ με, ὥς φατε, μετὰ Μέμνονος δήπου καὶ Κύκνου κείσομαι καὶ ἴσως με ἐν καπέτῳ κοίλῃ, καθάπερ τὸν ̔́Εκτορα, ἡ Τροία θάψει.” τοιαῦτα πρὸς τοὺς ἑταίρους ἀναμὶξ παίξας τε καὶ σπουδάσας προσέβαινε τῷ κολωνῷ μόνος, οἱ δὲ ἐβάδιζον ἐπὶ τὴν ναῦν ἑσπέρας ἤδη. 8.19. ἡμερῶν δὲ τετταράκοντα διαλεχθεὶς ἐν ̓Ολυμπίᾳ καὶ πλεῖστα σπουδάσας “καὶ κατὰ πόλεις μὲν” ἔφη “διαλέξομαι ὑμῖν, ἄνδρες ̔́Ελληνες, ἐν πανηγύρεσιν ἐν πομπαῖς ἐν μυστηρίοις ἐν θυσίαις ἐν σπονδαῖς — ἀστείου δὲ ἀνδρὸς δέονται — νῦν δὲ ἐς Λεβάδειαν χρὴ καταβῆναί με, ἐπεὶ τῷ Τροφωνίῳ μήπω ξυγγέγονα καίτοι ἐπιφοιτήσας ποτὲ τῷ ἱερῷ.” καὶ εἰπὼν ταῦτα ἐχώρει δὴ ἐπὶ Βοιωτίας οὐδενὸς λειπομένου τῶν θαυμαζόντων αὐτόν. τὸ δ' ἐν Λεβαδείᾳ στόμιον ἀνάκειται μὲν Τροφωνίῳ τῷ ̓Απόλλωνος ἐσβατὸν μόνον τοῖς ὑπὲρ χρησμῶν φοιτῶσιν, ὁρᾶται δ' οὐκ ἐν τῷ ἱερῷ, μικρὸν δ' ἄνω τοῦ ἱεροῦ ἐν γηλόφῳ, ξυγκλείουσι δ' αὐτὸ σιδήρεοι ὀβελίσκοι κύκλῳ περιβάλλοντες, ἡ δὲ κάθοδος οἵα ἱζήσαντα ἐπισπάσασθαι. λευκῇ δ' ἐσθῆτι ἐσταλμένοι πέμπονται μελιτούττας ἀπάγοντες ἐν ταῖν χεροῖν μειλίγματα ἑρπετῶν, ἃ τοῖς κατιοῦσιν ἐγχρίπτει. ἀναδίδωσι δ' ἡ γῆ τοὺς μὲν οὐ πόρρω, τοὺς δὲ πορρωτάτω, καὶ γὰρ ὑπὲρ Λοκροὺς ἀναπέμπονται καὶ ὑπὲρ Φωκέας, οἱ δὲ πλεῖστοι περὶ τὰ Βοιωτῶν ὅρια. παρελθὼν οὖν ἐς τὸ ἱερὸν “βούλομαι” ἔφη “καταβῆναι ὑπὲρ φιλοσοφίας.” ἀντιλεγόντων δὲ τῶν ἱερέων καὶ πρὸς μὲν τοὺς πολλοὺς λεγόντων, μὴ ἄν ποτε γόητι ἀνθρώπῳ παρασχεῖν ἔλεγχον τοῦ ἱεροῦ, πρὸς δὲ τὸν ἄνδρα πλαττομένων ἀποφράδας καὶ οὐ καθαρὰς χρῆσαι, τὴν μὲν ἡμέραν ἐκείνην διελέχθη περὶ τὰς πηγὰς τῆς ̔Ερκύνης ὑπὲρ αἰτίας τοῦ μαντείου καὶ τρόπου, μόνον γὰρ ἐκεῖνο δι' αὐτοῦ χρᾷ τοῦ χρωμένου, ἑσπέρα δ' ὡς ἐγένετο, ἐλθὼν ἐπὶ τὸ στόμιον μετὰ τῶν ξυνακολουθούντων νέων καὶ τέτταρας τῶν ὀβελίσκων ἀνασπάσας, οἳ ξυνέχουσι τὰς τῆς παρόδου κλεῖδας, ἐχώρει ὑποχθόνιος αὐτῷ τρίβωνι, καθάπερ ἐς διάλεξιν ἑαυτὸν στείλας, οὕτω τι τῷ θεῷ φίλα πράττων, ὡς ἐπιστάντα τοῖς ἱερεῦσι τὸν Τροφώνιον ἐς ἐπίπηξίν τε αὐτοῖς καταστῆναι ὑπὲρ τοῦ ἀνδρὸς ἐς Αὐλίδα τε ἕπεσθαι κελεῦσαι πάντας, ὡς ἐκεῖ ἀναδυσομένου θαυμασιώτατα ἀνθρώπων. ἀνέσχε γὰρ δἰ ἡμερῶν ἑπτά, ὅσων μήπω τις τῶν ὑπελθόντων τὸ μαντεῖον, φέρων βιβλίον προσφορώτατον τῇ ἐρωτήσει. ὁ μὲν γὰρ κατῆλθεν εἰπὼν “τίνα, ὦ Τροφώνιε, καὶ σὺ τὴν ἀρτιωτάτην καὶ καθαρωτάτην φιλοσοφίαν ἡγῇ;” τὸ δὲ βιβλίον τὰς Πυθαγόρου εἶχε δόξας, ὡς καὶ τοῦ μαντείου τῇ σοφίᾳ ταύτῃ ξυντιθεμένου.

4.11. Having purged the Ephesians of the plague, and having had enough of the people of Ionia, he started for Hellas. Having made his way then to Pergamum, and being pleased with the sanctuary of Asclepius, he gave hints to the supplicants of the god, what to do in order to obtain favorable dreams; and having healed many of them he came to the land of Ilium. And when his mind was glutted with all the traditions of their past, he went to visit the tombs of the Achaeans, and he delivered himself of many speeches over them, and he offered many sacrifices of a bloodless and pure kind; and then he bade his companions go on board ship, for he himself, he said, must spend a night on the mound of Achilles. Now his companions tried to deter him — for in fact the Dioscoridae and the Phaedimi, and a whole company of such already followed in the train of Apollonius — alleging that Achilles was still dreadful as a phantom; for such was the conviction about him of the inhabitants of Ilium. Nevertheless, said Apollonius, I know Achilles well and that he thoroughly delights in company; for he heartily welcomed Nestor when he came from Pylos, because he always had something useful to tell him; and he used to honor Phoenix with the title of foster-father and companion and so forth, because Phoenix entertained him with his talk; and he looked most mildly upon Priam also, although he was his bitterest enemy, so soon as he heard him talk; and when in the course of a quarrel he had an interview with Odysseus, he made himself so gracious that Odysseus thought him more handsome than terrible.For, I think that his shield and his plumes that wave so terribly, as they say, are a menace to the Trojans, because he can never forget what he suffered at their hands, when they played him false over the marriage. But I have nothing in common with Ilium, and I shall talk to him more pleasantly than his former companions; and if he slays me, as you say he will, why then I shall repose with Memnon and Cycnus, and perhaps Troy will bury me in a hollow sepulcher as they did Hector. Such were his words to his companions, half playful and half serious, as he went up alone to the barrow; but they went on board ship, for it was already evening. 8.19. After forty days, given up to discussions in Olympia, in which many topics were handled, Apollonius said: I will also, O men of Hellas, discourse to you in your several cities, at your festivals, at your religious processions, at your mysteries, your sacrifices, at your public libations, and they require the services of a clever man; but for the present I must go down to Lebadea, for I have never yet had an interview with Trophonius, although I once visited his shrine. And with these words he at once started for Boeotia attended by every one of his admirers. Now the cavern in Lebadea is dedicated to Trophonius, the son of Apollo, and it can only be entered by those who resort thither in order to get an oracle, and it is not visible in the sanctuary, but lies a little above it on a mound; and it is shut in by iron spits which surround it, and you descend into it as it were sitting down and being drawn down. Those who enter it are clad in white raiment, and are escorted thither with honey-cakes in their hands to appease the reptiles which assail them as they descend. But the earth brings them to the surface again, in some cases close by, but in other cases a long way off; for they are sent up to the surface beyond Locris and beyond Phocis, but most of them about the borders of Boeotia. Accordingly Apollonius entered the shrine and said: I wish to descend into the cave in the interests of philosophy.But the priests opposed him and though they told the multitude that they would never allow a wizard like him to examine and test the shrine, they pretended to the sage himself that there were forbidden days and days unclean for consulting. So on that day he delivered a discourse at the springs of Hercyne, about the origin and conduct of the shrine; for it is the only oracle which gives responses through the person himself who consults it. And when the evening approached, he went to the mouth of the cave with his train of youthful followers, and having pulled up four of the obelisks, which constitute a bar to the passage, he went down below ground wearing his philosopher's mantle, having dressed himself as if he were going to deliver an address upon philosophy — a step which the god Trophonius so thoroughly approved of, that he appeared to the priests and not only rebuked them for the reception they had given Apollonius, but enjoined them all to follow him to Aulis, for he said it was there that he would come to surface in such a marvelous fashion as no man before. And in fact he emerged after seven days, a longer period than it had taken anyone of those who until then had entered the oracle, and he had with him a volume thoroughly in keeping with the questions he had asked: for had gone down saying: What, O Trophonius, do you consider the most complete and purest philosophy? And the volume contained the tenets of Pythagoras, a good proof this, that the oracle was in agreement with this form of wisdom.

76. Lucian, The Lover of Lies, 38 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divination (greek and roman), auditory dream/epiphany •divination (greek and roman), auditory oracles •divination (greek and roman), direct revelation through trance •divinities (greek and roman), apollo pythios •divinities (greek and roman), brizo •divinities (greek and roman), mopsos •divinities (greek and roman), zeus olympios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 320, 565, 567

77. Lucian, Parliament of The Gods, 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divinities (greek and roman), anios •divinities (greek and roman), brizo •divinities (greek and roman), herakles •divinities (greek and roman), mopsos •divinities (greek and roman, of punico-phoenician origin), sardus pater Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 320, 526

12. MOMUS: Trophonius and Amphilochus come next. The thought of the latter, in particular, causes my blood to boil: the father is a matricide and an outcast, and the son, if you please, sets up for a prophet in Cilicia, and retails information — usually incorrect — to a believing public at the rate of twopence an oracle. That is how Apollo here has fallen into disrepute: already every stone and every altar gives oracles, whenever some quack, and there are many, sprinkles it with oil, and has a garland or two. Fever patients may now be cured either at Olympia by the statue of Polydamas the athlete, or in Thasos by that of Theagenes. Hector receives sacrifice at Troy: Protesilaus just across the water on Chersonese. Ever since the number of Gods has thus multiplied, perjury and shrine-robbery have been on the increase. In short, men do not care two straws about us; nor can I blame them. That is all I have to say on the subject of bastards and new importations.

78. Lucian, Alexander The False Prophet, 19, 26, 49 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 28

49. The constant increase in the number of visitors, the inadequacy of accommodation in the city, and the difficulty of finding provisions for consultants, led to his introducing what he called night oracles. He received the packets, slept upon them, in his own phrase, and gave answers which the God was supposed to send him in dreams. These were generally not lucid, but ambiguous and confused, especially when he came to packets sealed with exceptional care. He did not risk tampering with these, but wrote down any words that came into his head, the results obtained corresponding well enough to his conception of the oracular. There were regular interpreters in attendance, who made considerable sums out of the recipients by expounding and unriddling these oracles. This office contributed to his revenue, the interpreters paying him 250 pounds each. 49. The constant increase in the number of visitors, the inadequacy of accommodation in the city, and the difficulty of finding provisions for consultants led to his introducing what he called night oracles. He received the packets, slept upon them, in his own phrase, and gave answers which the God was supposed to send him in dreams. These were generally not lucid, but ambiguous and confused, especially when he came to packets sealed with exceptional care. He did not risk tampering with these but wrote down any words that came into his head, the results obtained corresponding well enough to his conception of the oracular. There were regular interpreters in attendance, who made considerable sums out of the recipients by expounding and unriddling these oracles. This office contributed to his revenue, the interpreters paying him 250 each.

79. Longus, Daphnis And Chloe, 2.21-2.24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divination (greek and roman), augury •divination (greek and roman), lightning divination (brontoscopy) •divination (greek and roman), natural vs. artificial •divinities (greek and roman), nymphs •divinities (greek and roman), pan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 4, 5

2.22. "Chloe has been carried off from you, O Nymphs, and you have had the heart to see and endure it - she who used to weave for you chaplets of flowers and offer you libations of fresh milk, whose pipe hangs suspended yonder as an offering to you. No wolf has ever carried off a single goat of mine, but an enemy has carried off the flock and she who tended it with me. They will flay the goats and sacrifice the sheep, and Chloe will have to dwell in some distant city. How shall I dare to return to my father and mother without my goats and without Chloe, as if I had proved false to my charge? For I have no longer anything to tend. Here I will lie and await death, or some other attack. Are you suffering like myself, Chloe? Do you still remember these fields, these Nymphs, and me? Or do you find some consolation in the sheep and goats that are your fellow prisoners?" 2.23. While he was thus lamenting, a deep sleep overcame him in the midst of his grief and tears. The Nymphs appeared to him, three tall and beautiful women, half-naked, without sandals, with their hair floating down their backs, just like their statues. At first they seemed to feel compassion for Daphnis: then the eldest addressed him in the following words of comfort: Do not reproach us, Daphnis: Chloe is more our care than yours. We took pity on her when she was but a child, and adopted her when she was exposed in this cave and brought her up. She has no more to do with the sheep and fields than you have to do with the goats of Lamon. Besides, we have already thought of her future: she shall neither be carried off as a slave to Methymna, nor become part of the enemy's spoil. We have begged the God Pan, whose statue is under yonder pine, to whom you have never offered so much as a chaplet of flowers in token of respect, to go to the assistance of Chloe: for he (24>) is more used to the ways of camps than we are, and he has often left the country to take part in battle. He will set out, and the Methymnaeans will find him no contemptible foe. Be not troubled: arise and show yourself to Lamon and Myrtale, who, like yourself, lie prostrate with sorrow, thinking that you also have been carried off. Tomorrow Chloe will return with the sheep and goats; you shall tend them and play on the pipe together; leave the rest to the care of Love."

80. Pausanias, Description of Greece, 1.34.2-1.34.5, 1.40.6, 2.4.1, 2.10.2, 2.11.5-2.11.8, 2.13.7, 2.26.8-2.26.9, 2.27.2-2.27.3, 2.27.6, 2.31.3, 2.32.6, 2.38.6, 3.18.1, 4.30.3, 4.31.10, 5.13.3, 7.3.1, 8.9.1, 8.9.7-8.9.8, 8.37.11-8.37.12, 9.8.3, 9.18.4, 9.19.4, 9.24.3, 9.33.1, 9.39.3-9.39.14, 10.32.12-10.32.13, 10.33.11, 10.34.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divinities (greek and roman), anios •divinities (greek and roman), herakles •divinities (greek and roman), oropos •divinities (greek and roman, of punico-phoenician origin), sardus pater •divinities (greek and roman), aletheia •divinities (greek and roman), aphrodite •divinities (greek and roman), brizo •divinities (greek and roman), eros •divinities (greek and roman), hermes •divinities (greek and roman), iaso •divinities (greek and roman), mopsos •divinities (greek and roman), nymphs •divinities (greek and roman), pan •divinities (greek and roman), telesphoros •divination (greek and roman), inspired priests/prophets (and others) issuing oracles •divinities (greek and roman), apollo •divinities (greek and roman), hestia •divinities (greek and roman), underworld divinities and heroes •divinities (greek and roman), alexanor •divinities (greek and roman), apollo asgelatas •divinities (greek and roman), euamerion •divinities (greek and roman), nyx •divinities (greek and roman), zeus typhon •divinities (greek and roman), apollo ptoios •divinities (greek and roman), athena chalinitis •divinities (greek and roman), apollo karneios •divinities (greek and roman), artemis •divinities (greek and roman), daimon •divinities (greek and roman), diana •divinities (greek and roman), vesta •divinities (greek and roman, of anatolian or eastern origin), aphrodite oreia •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods •divinities (greek and roman), tyche •divinities (greek and roman), genius cohortis •divinities (greek and roman, of anatolian or eastern origin), dolichenos (zeus/jupiter) •divinities (greek and roman), apollo kalliteknos •divinities (greek and roman), moirai •divinities (greek and roman), telephos •divination (greek and roman), auditory dream/epiphany •divinities (greek and roman), apollo maleatas •divinities (greek and roman), amynos •divinities (greek and roman), aristomachos (hero-physician) •divinities (greek and roman), iatros •divinities (greek and roman), methe •divinities (greek and roman), methysis •divinities (greek and roman), heros iatros (attic divinity) •divinities (greek and roman), artemis agrotera •divinities (greek and roman), leto •divinities (greek and roman), athena chalkioikos •divinities (greek and roman), muses •divinities (greek and roman), thanatos •divinities (greek and roman, of anatolian or eastern origin), mater malene •divinities (greek and roman), gorgasos •divinities (greek and roman), nikomachos •divinities (greek and roman), polemokrates •divinities (greek and roman), zeus •divinities (greek and roman), apollo koropaios •divinities (greek and roman), herkyna (nymph) •divination (greek and roman), necromancy •divinities (greek and roman), dionysos eustaphylos •divinities (greek and roman), zeus trophonios •divinities (greek and roman), mnemosyne •divinities (greek and roman), alkmaon •divinities (greek and roman), hades/pluto •divinities (greek and roman), kore •divinities (greek and roman), zeus panamaros •divinities (greek and roman), apollo kisa(u)lod(d)enos •divinities (greek and roman), athena kranaia •divinities (greek and roman), dionysos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 31, 102, 127, 148, 150, 159, 172, 181, 210, 241, 281, 287, 297, 303, 304, 307, 308, 312, 313, 320, 321, 344, 386, 518, 523, 524, 526, 527, 541, 569, 571, 572, 573, 574, 654, 667, 673, 678, 679, 680, 684, 685, 686, 687

1.34.2. λέγεται δὲ Ἀμφιαράῳ φεύγοντι ἐκ Θηβῶν διαστῆναι τὴν γῆν καὶ ὡς αὐτὸν ὁμοῦ καὶ τὸ ἅρμα ὑπεδέξατο· πλὴν οὐ ταύτῃ συμβῆναί φασιν, ἀλλά ἐστιν ἐκ Θηβῶν ἰοῦσιν ἐς Χαλκίδα Ἅρμα καλούμενον. θεὸν δὲ Ἀμφιάραον πρώτοις Ὠρωπίοις κατέστη νομίζειν, ὕστερον δὲ καὶ οἱ πάντες Ἕλληνες ἥγηνται. καταλέξαι δὲ καὶ ἄλλους ἔχω γενομένους τότε ἀνθρώπους, οἳ θεῶν παρʼ Ἕλλησι τιμὰς ἔχουσι, τοῖς δὲ καὶ ἀνάκεινται πόλεις, Ἐλεοῦς ἐν Χερρονήσῳ Πρωτεσιλάῳ, Λεβάδεια Βοιωτῶν Τροφωνίῳ· καὶ Ὠρωπίοις ναός τέ ἐστιν Ἀμφιαράου καὶ ἄγαλμα λευκοῦ λίθου. 1.34.3. παρέχεται δὲ ὁ βωμὸς μέρη· τὸ μὲν Ἡρακλέους καὶ Διὸς καὶ Ἀπόλλωνός ἐστι Παιῶνος, τὸ δὲ ἥρωσι καὶ ἡρώων ἀνεῖται γυναιξί, τρίτον δὲ Ἑστίας καὶ Ἑρμοῦ καὶ Ἀμφιαράου καὶ τῶν παίδων Ἀμφιλόχου· Ἀλκμαίων δὲ διὰ τὸ ἐς Ἐριφύλην ἔργον οὔτε ἐν Ἀμφιαράου τινά, οὐ μὴν οὐδὲ παρὰ τῷ Ἀμφιλόχῳ τιμὴν ἔχει. τετάρτη δέ ἐστι τοῦ βωμοῦ μοῖρα Ἀφροδίτης καὶ Πανακείας, ἔτι δὲ Ἰασοῦς καὶ Ὑγείας καὶ Ἀθηνᾶς Παιωνίας· πέμπτη δὲ πεποίηται νύμφαις καὶ Πανὶ καὶ ποταμοῖς Ἀχελῴῳ καὶ Κηφισῷ. τῷ δὲ Ἀμφιλόχῳ καὶ παρʼ Ἀθηναίοις ἐστὶν ἐν τῇ πόλει βωμὸς καὶ Κιλικίας ἐν Μαλλῷ μαντεῖον ἀψευδέστατον τῶν ἐπʼ ἐμοῦ. 1.34.4. ἔστι δὲ Ὠρωπίοις πηγὴ πλησίον τοῦ ναοῦ, ἣν Ἀμφιαράου καλοῦσιν, οὔτε θύοντες οὐδὲν ἐς αὐτὴν οὔτʼ ἐπὶ καθαρσίοις ἢ χέρνιβι χρῆσθαι νομίζοντες· νόσου δὲ ἀκεσθείσης ἀνδρὶ μαντεύματος γενομένου καθέστηκεν ἄργυρον ἀφεῖναι καὶ χρυσὸν ἐπίσημον ἐς τὴν πηγήν, ταύτῃ γὰρ ἀνελθεῖν τὸν Ἀμφιάραον λέγουσιν ἤδη θεόν. Ἰοφῶν δὲ Κνώσσιος τῶν ἐξηγητῶν χρησμοὺς ἐν ἑξαμέτρῳ παρείχετο, Ἀμφιάραον χρῆσαι φάμενος τοῖς ἐς Θήβας σταλεῖσιν Ἀργείων. ταῦτα τὰ ἔπη τὸ ἐς τοὺς πολλοὺς ἐπαγωγὸν ἀκρατῶς εἶχε· χωρὶς δὲ πλὴν ὅσους ἐξ Ἀπόλλωνος μανῆναι λέγουσι τὸ ἀρχαῖον, μάντεών γʼ οὐδεὶς χρησμολόγος ἦν, ἀγαθοὶ δὲ ὀνείρατα ἐξηγήσασθαι καὶ διαγνῶναι πτήσεις ὀρνίθων καὶ σπλάγχνα ἱερείων. 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. 1.40.6. μετὰ δὲ τοῦ Διὸς τὸ τέμενος ἐς τὴν ἀκρόπολιν ἀνελθοῦσι καλουμένην ἀπὸ Καρὸς τοῦ Φορωνέως καὶ ἐς ἡμᾶς ἔτι Καρίαν, ἔστι μὲν Διονύσου ναὸς Νυκτελίου, πεποίηται δὲ Ἀφροδίτης Ἐπιστροφίας ἱερὸν καὶ Νυκτὸς καλούμενόν ἐστι μαντεῖον καὶ Διὸς Κονίου ναὸς οὐκ ἔχων ὄροφον. τοῦ δὲ Ἀσκληπιοῦ τὸ ἄγαλμα Βρύαξις καὶ αὐτὸ καὶ τὴν Ὑγείαν ἐποίησεν. ἐνταῦθα καὶ τῆς Δήμητρος τὸ καλούμενον μέγαρον· ποιῆσαι δὲ αὐτὸ βασιλεύοντα Κᾶρα ἔλεγον. 2.4.1. τάδε μὲν οὕτως ἔχοντα ἐπελεξάμην, τοῦ μνήματος δέ ἐστιν οὐ πόρρω Χαλινίτιδος Ἀθηνᾶς ἱερόν· Ἀθηνᾶν γὰρ θεῶν μάλιστα συγκατεργάσασθαι τά τε ἄλλα Βελλεροφόντῃ φασὶ καὶ ὡς τὸν Πήγασόν οἱ παραδοίη χειρωσαμένη τε καὶ ἐνθεῖσα αὐτὴ τῷ ἵππῳ χαλινόν. τὸ δὲ ἄγαλμα τοῦτο ξόανόν ἐστι, πρόσωπον δὲ καὶ χεῖρες καὶ ἀκρόποδες εἰσὶ λευκοῦ λίθου. 2.10.2. ἐντεῦθέν ἐστιν ὁδὸς ἐς ἱερὸν Ἀσκληπιοῦ. παρελθοῦσι δὲ ἐς τὸν περίβολον ἐν ἀριστερᾷ διπλοῦν ἐστιν οἴκημα· κεῖται δὲ Ὕπνος ἐν τῷ προτέρῳ, καί οἱ πλὴν τῆς κεφαλῆς ἄλλο οὐδὲν ἔτι λείπεται. τὸ ἐνδοτέρω δὲ Ἀπόλλωνι ἀνεῖται Καρνείῳ, καὶ ἐς αὐτὸ οὐκ ἔστι πλὴν τοῖς ἱερεῦσιν ἔσοδος. κεῖται δὲ ἐν τῇ στοᾷ κήτους ὀστοῦν θαλασσίου μεγέθει μέγα καὶ μετʼ αὐτὸ ἄγαλμα Ὀνείρου καὶ Ὕπνος κατακοιμίζων λέοντα, Ἐπιδώτης δὲ ἐπίκλησιν. ἐς δὲ τὸ Ἀσκληπιεῖον ἐσιοῦσι καθʼ ἕτερον τῆς ἐσόδου τῇ μὲν Πανὸς καθήμενον ἄγαλμά ἐστι, τῇ δὲ Ἄρτεμις ἕστηκεν. 2.11.7. τῷ δὲ Ἀλεξάνορι καὶ Εὐαμερίωνι—καὶ γὰρ τούτοις ἀγάλματά ἐστι—τῷ μὲν ὡς ἥρωι μετὰ ἥλιον δύναντα ἐναγίζουσιν, Εὐαμερίωνι δὲ ὡς θεῷ θύουσιν. εἰ δὲ ὀρθῶς εἰκάζω, τὸν Εὐαμερίωνα τοῦτον Περγαμηνοὶ Τελεσφόρον ἐκ μαντεύματος, Ἐπιδαύριοι δὲ Ἄκεσιν ὀνομάζουσι. τῆς δὲ Κορωνίδος ἔστι μὲν καὶ ταύτης ξόανον, καθίδρυται δὲ οὐδαμοῦ τοῦ ναοῦ· θυομένων δὲ τῷ θεῷ ταύρου καὶ ἀρνὸς καὶ ὑὸς ἐς Ἀθηνᾶς ἱερὸν τὴν Κορωνίδα μετενεγκόντες ἐνταῦθα τιμῶσιν. ὁπόσα δὲ τῶν θυομένων καθαγίζουσιν, οὐδὲ ἀποχρᾷ σφισιν ἐκτέμνειν τοὺς μηρούς· χαμαὶ δὲ καίουσι πλὴν τοὺς ὄρνιθας, τούτους δὲ ἐπὶ τοῦ βωμοῦ. 2.13.7. ὄπισθεν δὲ τῆς ἀγορᾶς ἐστιν οἶκος ὀνομαζόμενος ὑπὸ Φλιασίων μαντικός. ἐς τοῦτον Ἀμφιάραος ἐλθὼν καὶ τὴν νύκτα ἐγκατακοιμηθεὶς μαντεύεσθαι τότε πρῶτον, ὡς οἱ Φλιάσιοί φασιν, ἤρξατο· τέως δὲ ἦν Ἀμφιάραος τῷ ἐκείνων λόγῳ ἰδιώτης τε καὶ οὐ μάντις. καὶ τὸ οἴκημα ἀπὸ τούτου συγκέκλεισται τὸν πάντα ἤδη χρόνον. οὐ πόρρω δέ ἐστιν ὁ καλούμενος Ὀμφαλός, Πελοποννήσου δὲ πάσης μέσον, εἰ δὴ τὰ ὄντα εἰρήκασιν. ἀπὸ δὲ τοῦ Ὀμφαλοῦ προελθοῦσι Διονύσου σφίσιν ἱερόν ἐστιν ἀρχαῖον, ἔστι δὲ καὶ Ἀπόλλωνος καὶ ἄλλο Ἴσιδος. τὸ μὲν δὴ ἄγαλμα τοῦ Διονύσου δῆλον πᾶσιν, ὡσαύτως δὲ καὶ τὸ τοῦ Ἀπόλλωνος· τὸ δὲ τῆς Ἴσιδος τοῖς ἱερεῦσι θεάσασθαι μόνον ἔστι. 2.26.8. μαρτυρεῖ δέ μοι καὶ τόδε ἐν Ἐπιδαύρῳ τὸν θεὸν γενέσθαι· τὰ γὰρ Ἀσκληπιεῖα εὑρίσκω τὰ ἐπιφανέστατα γεγονότα ἐξ Ἐπιδαύρου. τοῦτο μὲν γὰρ Ἀθηναῖοι, τῆς τελετῆς λέγοντες Ἀσκληπιῷ μεταδοῦναι, τὴν ἡμέραν ταύτην Ἐπιδαύρια ὀνομάζουσι καὶ θεὸν ἀπʼ ἐκείνου φασὶν Ἀσκληπιόν σφισι νομισθῆναι· τοῦτο δὲ Ἀρχίας ὁ Ἀρισταίχμου, τὸ συμβὰν σπάσμα θηρεύοντί οἱ περὶ τὸν Πίνδασον ἰαθεὶς ἐν τῇ Ἐπιδαυρίᾳ, τὸν θεὸν ἐπηγάγετο ἐς Πέργαμον. 2.26.9. ἀπὸ δὲ τοῦ Περγαμηνῶν Σμυρναίοις γέγονεν ἐφʼ ἡμῶν Ἀσκληπιεῖον τὸ ἐπὶ θαλάσσῃ. τὸ δʼ ἐν Βαλάγραις ταῖς Κυρηναίων ἐστὶν Ἀσκληπιὸς καλούμενος Ἰατρὸς ἐξ Ἐπιδαύρου καὶ οὗτος. ἐκ δὲ τοῦ παρὰ Κυρηναίοις τὸ ἐν Λεβήνῃ τῇ Κρητῶν ἐστιν Ἀσκληπιεῖον. διάφορον δὲ Κυρηναίοις τοσόνδε ἐς Ἐπιδαυρίους ἐστίν, ὅτι αἶγας οἱ Κυρηναῖοι θύουσιν, Ἐπιδαυρίοις οὐ καθεστηκότος. 2.27.2. τοῦ δὲ Ἀσκληπιοῦ τὸ ἄγαλμα μεγέθει μὲν τοῦ Ἀθήνῃσιν Ὀλυμπίου Διὸς ἥμισυ ἀποδεῖ, πεποίηται δὲ ἐλέφαντος καὶ χρυσοῦ· μηνύει δὲ ἐπίγραμμα τὸν εἰργασμένον εἶναι Θρασυμήδην Ἀριγνώτου Πάριον. κάθηται δὲ ἐπὶ θρόνου βακτηρίαν κρατῶν, τὴν δὲ ἑτέραν τῶν χειρῶν ὑπὲρ κεφαλῆς ἔχει τοῦ δράκοντος, καί οἱ καὶ κύων παρακατακείμενος πεποίηται. τῷ θρόνῳ δὲ ἡρώων ἐπειργασμένα Ἀργείων ἐστὶν ἔργα, Βελλεροφόντου τὸ ἐς τὴν Χίμαιραν καὶ Περσεὺς ἀφελὼν τὴν Μεδούσης κεφαλήν. τοῦ ναοῦ δέ ἐστι πέραν ἔνθα οἱ ἱκέται τοῦ θεοῦ καθεύδουσιν. 2.27.3. οἴκημα δὲ περιφερὲς λίθου λευκοῦ καλούμενον Θόλος ᾠκοδόμηται πλησίον, θέας ἄξιον· ἐν δὲ αὐτῷ Παυσίου γράψαντος βέλη μὲν καὶ τόξον ἐστὶν ἀφεικὼς Ἔρως, λύραν δὲ ἀντʼ αὐτῶν ἀράμενος φέρει. γέγραπται δὲ ἐνταῦθα καὶ Μέθη, Παυσίου καὶ τοῦτο ἔργον, ἐξ ὑαλίνης φιάλης πίνουσα· ἴδοις δὲ κἂν ἐν τῇ γραφῇ φιάλην τε ὑάλου καὶ διʼ αὐτῆς γυναικὸς πρόσωπον. στῆλαι δὲ εἱστήκεσαν ἐντὸς τοῦ περιβόλου τὸ μὲν ἀρχαῖον καὶ πλέονες, ἐπʼ ἐμοῦ δὲ ἓξ λοιπαί· ταύταις ἐγγεγραμμένα καὶ ἀνδρῶν καὶ γυναικῶν ἐστιν ὀνόματα ἀκεσθέντων ὑπὸ τοῦ Ἀσκληπιοῦ, προσέτι δὲ καὶ νόσημα ὅ τι ἕκαστος ἐνόσησε καὶ ὅπως ἰάθη· 2.27.6. ὁπόσα δὲ Ἀντωνῖνος ἀνὴρ τῆς συγκλήτου βουλῆς ἐφʼ ἡμῶν ἐποίησεν, ἔστι μὲν Ἀσκληπιοῦ λουτρόν, ἔστι δὲ ἱερὸν θεῶν οὓς Ἐπιδώτας ὀνομάζουσιν· ἐποίησε δὲ καὶ Ὑγείᾳ ναὸν καὶ Ἀσκληπιῷ καὶ Ἀπόλλωνι ἐπίκλησιν Αἰγυπτίοις. καὶ ἦν γὰρ στοὰ καλουμένη Κότυος, καταρρυέντος δέ οἱ τοῦ ὀρόφου διέφθαρτο ἤδη πᾶσα ἅτε ὠμῆς τῆς πλίνθου ποιηθεῖσα· ἀνῳκοδόμησε καὶ ταύτην. Ἐπιδαυρίων δὲ οἱ περὶ τὸ ἱερὸν μάλιστα ἐταλαιπώρουν, ὅτι μήτε αἱ γυναῖκες ἐν σκέπῃ σφίσιν ἔτικτον καὶ ἡ τελευτὴ τοῖς κάμνουσιν ὑπαίθριος ἐγίνετο· ὁ δὲ καὶ ταῦτα ἐπανορθούμενος κατεσκευάσατο οἴκησιν· ἐνταῦθα ἤδη καὶ ἀποθανεῖν ἀνθρώπῳ καὶ τεκεῖν γυναικὶ ὅσιον. 2.31.3. ὄπισθεν δὲ τοῦ ναοῦ Πιτθέως μνῆμά ἐστι, τρεῖς δὲ ἐπʼ αὐτῷ θρόνοι κεῖνται λίθου λευκοῦ· δικάζειν δὲ Πιτθέα καὶ ἄνδρας δύο σὺν αὐτῷ λέγουσιν ἐπὶ τῶν θρόνων. οὐ πόρρω δὲ ἱερὸν Μουσῶν ἐστι, ποιῆσαι δὲ ἔλεγον αὐτὸ Ἄρδαλον παῖδα Ἡφαίστου· καὶ αὐλόν τε εὑρεῖν νομίζουσι τὸν Ἄρδαλον τοῦτον καὶ τὰς Μούσας ἀπʼ αὐτοῦ καλοῦσιν Ἀρδαλίδας. ἐνταῦθα Πιτθέα διδάξαι λόγων τέχνην φασί, καί τι βιβλίον Πιτθέως δὴ σύγγραμμα ὑπὸ ἀνδρὸς ἐκδοθὲν Ἐπιδαυρίου καὶ αὐτὸς ἐπελεξάμην. τοῦ Μουσείου δὲ οὐ πόρρω βωμός ἐστιν ἀρχαῖος, Ἀρδάλου καὶ τοῦτον ὥς φασιν ἀναθέντος· ἐπὶ δὲ αὐτῷ Μούσαις καὶ Ὕπνῳ θύουσι, λέγοντες τὸν Ὕπνον θεὸν μάλιστα εἶναι φίλον ταῖς Μούσαις. 2.32.6. κατιόντων δὲ αὐτόθεν Λυτηρίου Πανός ἐστιν ἱερόν· Τροιζηνίων γὰρ τοῖς τὰς ἀρχὰς ἔχουσιν ἔδειξεν ὀνείρατα ἃ εἶχεν ἄκεσιν λοιμοῦ πιέσαντος τὴν Τροιζηνίαν, Ἀθηναίους δὲ μάλιστα. διαβὰς δὲ καὶ ἐς τὴν Τροιζηνίαν ναὸν ἂν ἴδοις Ἴσιδος καὶ ὑπὲρ αὐτὸν Ἀφροδίτης Ἀκραίας· τὸν μὲν ἅτε ἐν μητροπόλει τῇ Τροιζῆνι Ἁλικαρνασσεῖς ἐποίησαν, τὸ δὲ ἄγαλμα τῆς Ἴσιδος ἀνέθηκε Τροιζηνίων δῆμος. 3.18.1. τῶν δὲ ἀνδριάντων τοῦ Παυσανίου πλησίον ἐστὶν Ἀμβολογήρας Ἀφροδίτης ἄγαλμα ἱδρυμένον κατὰ μαντείαν, ἄλλα δὲ Ὕπνου καὶ Θανάτου· καὶ σφᾶς ἀδελφοὺς εἶναι κατὰ τὰ ἔπη τὰ ἐν Ἰλιάδι ἥγηνται. 4.30.3. καὶ τάδε ἄλλα ἤκουσα ἐν Φαραῖς, Διοκλεῖ θυγατέρα ἐπὶ τοῖς διδύμοις παισὶν Ἀντίκλειαν γενέσθαι, τῆς δὲ Νικόμαχόν τε εἶναι καὶ Γόργασον, πατρὸς δὲ Μαχάονος τοῦ Ἀσκληπιοῦ· τούτους καταμεῖναί τε αὐτοῦ καὶ ὡς ὁ Διοκλῆς ἐτελεύτησε τὴν βασιλείαν ἐκδέξασθαι. διαμεμένηκε δὲ αὐτοῖς καὶ ἐς τόδε ἔτι νοσήματά τε καὶ τοὺς πεπηρωμένους τῶν ἀνθρώπων ἰᾶσθαι· καί σφισιν ἀντὶ τούτων θυσίας ἐς τὸ ἱερὸν καὶ ἀναθήματα ἄγουσιν. ἔστι δὲ καὶ Τύχης ναὸς Φαραιάταις καὶ ἄγαλμα ἀρχαῖον. 4.31.10. πλεῖστα δέ σφισι καὶ θέας μάλιστα ἀγάλματα ἄξια τοῦ Ἀσκληπιοῦ παρέχεται τὸ ἱερόν· χωρὶς μὲν γὰρ τοῦ θεοῦ καὶ τῶν παίδων ἐστὶν ἀγάλματα, χωρὶς δὲ Ἀπόλλωνος καὶ Μουσῶν καὶ Ἡρακλέους· πόλις τε ἡ Θηβαίων καὶ Ἐπαμινώνδας ὁ Κλεόμμιδος Τύχη τε καὶ Ἄρτεμις Φωσφόρος, τὰ μὲν δὴ τοῦ λίθου Δαμοφῶν αὐτοῖς εἰργάσατο—Μεσσήνιον δὲ ὅτι μὴ τοῦτον ἄλλον γε οὐδένα λόγου ποιήσαντα ἀξίως οἶδα ἀγάλματα—, ἡ δὲ εἰκὼν τοῦ Ἐπαμινώνδου ἐκ σιδήρου τέ ἐστι καὶ ἔργον ἄλλου, οὐ τούτου. 5.13.3. ἔστι δὲ ὁ ξυλεὺς ἐκ τῶν οἰκετῶν τοῦ Διός, ἔργον δὲ αὐτῷ πρόσκειται τὰ ἐς τὰς θυσίας ξύλα τεταγμένου λήμματος καὶ πόλεσι παρέχειν καὶ ἀνδρὶ ἰδιώτῃ· τὰ δὲ λεύκης μόνης ξύλα καὶ ἄλλου δένδρου ἐστὶν οὐδενός· ὃς δʼ ἂν ἢ αὐτῶν Ἠλείων ἢ ξένων τοῦ θυομένου τῷ Πέλοπι ἱερείου φάγῃ τῶν κρεῶν, οὐκ ἔστιν οἱ ἐσελθεῖν παρὰ τὸν Δία. τὸ δὲ αὐτὸ καὶ ἐν τῇ Περγάμῳ τῇ ὑπὲρ ποταμοῦ Καΐκου πεπόνθασιν οἱ τῷ Τηλέφῳ θύοντες· ἔστι γὰρ δὴ οὐδὲ τούτοις ἀναβῆναι πρὸ λουτροῦ παρὰ τὸν Ἀσκληπιόν. 7.3.1. Κολοφώνιοι δὲ τὸ μὲν ἱερὸν τὸ ἐν Κλάρῳ καὶ τὸ μαντεῖον ἐκ παλαιοτάτου γενέσθαι νομίζουσιν· ἐχόντων δὲ ἔτι τὴν γῆν Καρῶν ἀφικέσθαι φασὶν ἐς αὐτὴν πρώτους τοῦ Ἑλληνικοῦ Κρῆτας, Ῥάκιον καὶ ὅσον εἵπετο ἄλλο τῷ Ῥακίῳ καὶ ὅσον ἔτι πλῆθος, ἔχον τὰ ἐπὶ θαλάσσῃ καὶ ναυσὶν ἰσχῦον· τῆς δὲ χώρας τὴν πολλὴν ἐνέμοντο ἔτι οἱ Κᾶρες. Θερσάνδρου δὲ τοῦ Πολυνείκους καὶ Ἀργείων ἑλόντων Θήβας καὶ ἄλλοι τε αἰχμάλωτοι καὶ ἡ Μαντὼ τῷ Ἀπόλλωνι ἐκομίσθησαν ἐς Δελφούς· Τειρεσίαν δὲ κατὰ τὴν πορείαν τὸ χρεὼν ἐπέλαβεν ἐν τῇ Ἁλιαρτίᾳ. 8.9.1. ἔστι δὲ Μαντινεῦσι ναὸς διπλοῦς μάλιστά που κατὰ μέσον τοίχῳ διειργόμενος· τοῦ ναοῦ δὲ τῇ μὲν ἄγαλμά ἐστιν Ἀσκληπιοῦ, τέχνη δὲ Ἀλκαμένους, τὸ δὲ ἕτερον Λητοῦς ἐστιν ἱερὸν καὶ τῶν παίδων· Πραξιτέλης δὲ τὰ ἀγάλματα εἰργάσατο τρίτῃ μετὰ Ἀλκαμένην ὕστερον γενεᾷ. τούτων πεποιημένα ἐστὶν ἐπὶ τῷ βάθρῳ Μοῦσαι καὶ Μαρσύας αὐλῶν. ἐνταῦθα ἀνὴρ ἐπείργασται στήλῃ Πολύβιος ὁ Λυκόρτα· 8.9.7. ἐνομίσθη δὲ καὶ Ἀντίνους σφίσιν εἶναι θεός· τῶν δὲ ἐν Μαντινείᾳ νεώτατός ἐστιν ὁ τοῦ Ἀντίνου ναός. οὗτος ἐσπουδάσθη περισσῶς δή τι ὑπὸ βασιλέως Ἀδριανοῦ· ἐγὼ δὲ μετʼ ἀνθρώπων μὲν ἔτι αὐτὸν ὄντα οὐκ εἶδον, ἐν δὲ ἀγάλμασιν εἶδον καὶ ἐν γραφαῖς. ἔχει μὲν δὴ γέρα καὶ ἑτέρωθι, καὶ ἐπὶ τῷ Νείλῳ πόλις Αἰγυπτίων ἐστὶν ἐπώνυμος Ἀντίνου· τιμὰς δὲ ἐν Μαντινείᾳ κατὰ τοιόνδε ἔσχηκε. γένος ἦν ὁ Ἀντίνους ἐκ Βιθυνίου τῆς ὑπὲρ Σαγγαρίου ποταμοῦ· οἱ δὲ Βιθυνιεῖς Ἀρκάδες τέ εἰσι καὶ Μαντινεῖς τὰ ἄνωθεν. 8.9.8. τούτων ἕνεκα ὁ βασιλεὺς κατεστήσατο αὐτῷ καὶ ἐν Μαντινείᾳ τιμάς, καὶ τελετή τε κατὰ ἔτος ἕκαστον καὶ ἀγών ἐστιν αὐτῷ διὰ ἔτους πέμπτου. οἶκος δέ ἐστιν ἐν τῷ γυμνασίῳ Μαντινεῦσιν ἀγάλματα ἔχων Ἀντίνου καὶ ἐς τἄλλα θέας ἄξιος λίθων ἕνεκα οἷς κεκόσμηται καὶ ἀπιδόντι ἐς τὰς γραφάς· αἱ δὲ Ἀντίνου εἰσὶν αἱ πολλαί, Διονύσῳ μάλιστα εἰκασμέναι. καὶ δὴ καὶ τῆς ἐν Κεραμεικῷ γραφῆς, ἣ τὸ ἔργον εἶχε τὸ Ἀθηναίων ἐν Μαντινείᾳ, καὶ ταύτης αὐτόθι ἐστὶ μίμημα. 9.8.3. ἐκ δὲ τῶν Ποτνιῶν ἰοῦσιν ἐς Θήβας ἔστιν ἐν δεξιᾷ περίβολος τῆς ὁδοῦ τε οὐ μέγας καὶ κίονες ἐν αὐτῷ· διαστῆναι δὲ Ἀμφιαράῳ τὴν γῆν ταύτῃ νομίζουσιν, ἐπιλέγοντες καὶ τάδε ἔτι, μήτε ὄρνιθας ἐπὶ τῶν κιόνων καθέζεσθαι τούτων μήτε πόαν τὴν ἐνταῦθα μήτε ἥμερον ζῷον μήτε τῶν ἀγρίων νέμεσθαι. 9.18.4. ἐν Μυσίᾳ τῇ ὑπὲρ Καΐκου πόλισμά ἐστι Πιονίαι, τὸν δὲ οἰκιστὴν οἱ ἐνταῦθα Πίονιν τῶν τινα ἀπογόνων τῶν Ἡρακλέους φασὶν εἶναι· μελλόντων δὲ ἐναγίζειν αὐτῷ καπνὸς αὐτόματος ἄνεισιν ἐκ τοῦ τάφου. ταῦτα μὲν οὖν συμβαίνοντα εἶδον, Θηβαῖοι δὲ καὶ Τειρεσίου μνῆμα ἀποφαίνουσι, πέντε μάλιστα καὶ δέκα ἀπωτέρω σταδίοις ἢ Οἰδίποδος τοῖς παισίν ἐστιν ὁ τάφος· ὁμολογοῦντες δὲ καὶ οὗτοι συμβῆναι Τειρεσίᾳ τὴν τελευτὴν ἐν τῇ Ἁλιαρτίᾳ, τὸ παρὰ σφίσιν ἐθέλουσιν εἶναι κενὸν μνῆμα. 9.19.4. ἑξῆς δὲ πόλεων ἐρείπιά ἐστιν Ἅρματος καὶ Μυκαλησσοῦ· καὶ τῇ μὲν τὸ ὄνομα ἐγένετο ἀφανισθέντος, ὡς οἱ Ταναγραῖοί φασιν, ἐνταῦθα Ἀμφιαράῳ τοῦ ἅρματος καὶ οὐχ ὅπου λέγουσιν οἱ Θηβαῖοι· Μυκαλησσὸν δὲ ὁμολογοῦσιν ὀνομασθῆναι, διότι ἡ βοῦς ἐνταῦθα ἐμυκήσατο ἡ Κάδμον καὶ τὸν σὺν αὐτῷ στρατὸν ἄγουσα ἐς Θήβας. ὅντινα δὲ τρόπον ἐγένετο ἡ Μυκαλησσὸς ἀνάστατος, τὰ ἐς Ἀθηναίους ἔχοντα ἐδήλωσέ μοι τοῦ λόγου. 9.24.3. Κωπῶν δὲ ἐν ἀριστερᾷ σταδίους προελθόντι ὡς δώδεκα εἰσὶν Ὄλμωνες, Ὀλμωνέων δὲ ἑπτά που στάδια Ὕηττος ἀφέστηκε κῶμαι νῦν τε οὖσαι καὶ εὐθὺς ἐξ ἀρχῆς· μοίρας δὲ ἐμοὶ δοκεῖν τῆς Ὀρχομενίας εἰσὶ καὶ αὗται καὶ πεδίον τὸ Ἀθαμάντιον. καὶ ὅσα μὲν ἐς Ὕηττον ἄνδρα Ἀργεῖον καὶ Ὄλμον τὸν Σισύφου λεγόμενα ἤκουον, προσέσται καὶ αὐτὰ τῇ Ὀρχομενίᾳ συγγραφῇ· θέας δὲ ἄξιον ἐν μὲν Ὄλμωσιν οὐδʼ ἐπὶ βραχύτατον παρεῖχον οὐδέν, ἐν Ὑήττῳ δὲ ναός ἐστιν Ἡρακλέους καὶ ἰάματα εὕρασθαι παρὰ τούτου τοῖς κάμνουσιν ἔστιν, ὄντος οὐχὶ ἀγάλματος σὺν τέχνῃ, λίθου δὲ ἀργοῦ κατὰ τὸ ἀρχαῖον. 9.39.3. καὶ ἔστι μὲν πρὸς τῇ ὄχθῃ τοῦ ποταμοῦ ναὸς Ἑρκύνης, ἐν δὲ αὐτῷ παρθένος χῆνα ἔχουσα ἐν ταῖς χερσίν· εἰσὶ δὲ ἐν τῷ σπηλαίῳ τοῦ ποταμοῦ τε αἱ πηγαὶ καὶ ἀγάλματα ὀρθά, περιειλιγμένοι δέ εἰσιν αὐτῶν τοῖς σκήπτροις δράκοντες. ταῦτα εἰκάσαι μὲν ἄν τις Ἀσκληπιοῦ τε εἶναι καὶ Ὑγείας, εἶεν δʼ ἂν Τροφώνιος καὶ Ἕρκυνα, ἐπεὶ μηδὲ τοὺς δράκοντας Ἀσκληπιοῦ μᾶλλον ἢ καὶ Τροφωνίου νομίζουσιν ἱεροὺς εἶναι. ἐπὶ δὲ τῷ ποταμῷ μνῆμά ἐστιν Ἀρκεσιλάου· Λήϊτον δὲ ἀνακομίσαι φασὶ τοῦ Ἀρκεσιλάου τὰ ὀστᾶ ἐκ Τροίας. 9.39.4. τὰ δὲ ἐπιφανέστατα ἐν τῷ ἄλσει Τροφωνίου ναὸς καὶ ἄγαλμά ἐστιν, Ἀσκληπιῷ καὶ τοῦτο εἰκασμένον· Πραξιτέλης δὲ ἐποίησε τὸ ἄγαλμα. ἔστι δὲ καὶ Δήμητρος ἱερὸν ἐπίκλησιν Εὐρώπης καὶ Ζεὺς Ὑέτιος ἐν ὑπαίθρῳ. ἀναβᾶσι δὲ ἐπὶ τὸ μαντεῖον καὶ αὐτόθεν ἰοῦσιν ἐς τὸ πρόσω τοῦ ὄρους, Κόρης ἐστὶ καλουμένη θήρα καὶ Διὸς Βασιλέως ναός. τοῦτον μὲν δὴ διὰ τὸ μέγεθος ἢ καὶ τῶν πολέμων τὸ ἀλλεπάλληλον ἀφείκασιν ἡμίεργον· ἐν δὲ ἑτέρῳ ναῷ Κρόνου καὶ Ἥρας καὶ Διός ἐστιν ἀγάλματα. ἔστι δὲ καὶ Ἀπόλλωνος ἱερόν. 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. 10.32.12. σταδίοις δὲ ἀπωτέρω Τιθορέας ἑβδομήκοντα ναός ἐστιν Ἀσκληπιοῦ, καλεῖται δὲ Ἀρχαγέτας· τιμὰς δὲ παρὰ αὐτῶν ἔχει Τιθορέων καὶ ἐπʼ ἴσης παρὰ Φωκέων τῶν ἄλλων. ἐντὸς μὲν δὴ τοῦ περιβόλου τοῖς τε ἱκέταις καὶ ὅσοι τοῦ θεοῦ δοῦλοι, τούτοις μὲν ἐνταῦθά εἰσι καὶ οἰκήσεις· ἐν μέσῳ δὲ ὅ τε ναὸς καὶ ἄγαλμα λίθου πεποιημένον, γένεια ἔχον μέγεθος καὶ ὑπὲρ δύο πόδας· κλίνη δὲ ἐν δεξιᾷ κεῖται τοῦ ἀγάλματος, θύειν δὲ αὐτῷ τὰ πάντα ὁμοίως νομίζουσι πλὴν αἰγῶν. 10.32.13. τοῦ δὲ Ἀσκληπιοῦ περὶ τεσσαράκοντα ἀπέχει σταδίους περίβολος καὶ ἄδυτον ἱερὸν Ἴσιδος, ἁγιώτατον ὁπόσα Ἕλληνες θεῷ τῇ Αἰγυπτίᾳ πεποίηνται· οὔτε γὰρ περιοικεῖν ἐνταῦθα οἱ Τιθορεεῖς νομίζουσιν οὔτε ἔσοδος ἐς τὸ ἄδυτον ἄλλοις γε ἢ ἐκείνοις ἐστὶν οὓς ἂν αὐτὴ προτιμήσασα ἡ Ἶσις καλέσῃ σφᾶς διʼ ἐνυπνίων. τὸ δὲ αὐτὸ καὶ ἐν ταῖς ὑπὲρ Μαιάνδρου πόλεσι θεοὶ ποιοῦσιν οἱ καταχθόνιοι· οὓς γὰρ ἂν ἐς τὰ ἄδυτα ἐσιέναι θελήσωσιν, ἀποστέλλουσιν αὐτοῖς ὀνειράτων ὄψεις. 10.33.11. †ἃ μάλιστα ἄξιον Διονύσῳ δρῶσιν ὄργια, ἔσοδος δὲ ἐς τὸ ἄδυτον οὐδὲ ἐν φανερῷ σφισιν †ἄγαλμα οὐκ ἔστι. λέγεται δὲ ὑπὸ τῶν Ἀμφικλειέων μάντιν τέ σφισι τὸν θεὸν τοῦτον καὶ βοηθὸν νόσων καθεστηκέναι· τὰ μὲν δὴ νοσήματα αὐτοῖς Ἀμφικλειεῦσι καὶ τοῖς προσοικοῦσιν ἰᾶται διʼ ὀνειράτων, πρόμαντις δὲ ὁ ἱερεύς ἐστι, χρῷ δὲ ἐκ τοῦ θεοῦ κάτοχος.

1.34.2. Legend says that when Amphiaraus was exiled from Thebes the earth opened and swallowed both him and his chariot. Only they say that the incident did not happen here, the place called the Chariot being on the road from Thebes to Chalcis . The divinity of Amphiaraus was first established among the Oropians, from whom afterwards all the Greeks received the cult. I can enumerate other men also born at this time who are worshipped among the Greeks as gods; some even have cities dedicated to them, such as Eleus in Chersonnesus dedicated to Protesilaus, and Lebadea of the Boeotians dedicated to Trophonius. The Oropians have both a temple and a white marble statue of Amphiaraus. 1.34.3. The altar shows parts. One part is to Heracles, Zeus, and Apollo Healer, another is given up to heroes and to wives of heroes, the third is to Hestia and Hermes and Amphiaraus and the children of Amphilochus. But Alcmaeon, because of his treatment of Eriphyle, is honored neither in the temple of Amphiaraus nor yet with Amphilochus. The fourth portion of the altar is to Aphrodite and Panacea, and further to Iaso, Health and Athena Healer. The fifth is dedicated to the nymphs and to Pan, and to the rivers Achelous and Cephisus. The Athenians too have an altar to Amphilochus in the city, and there is at Mallus in Cilicia an oracle of his which is the most trustworthy of my day. 1.34.4. The Oropians have near the temple a spring, which they call the Spring of Amphiaraus; they neither sacrifice into it nor are wont to use it for purifications or for lustral water. But when a man has been cured of a disease through a response the custom is to throw silver and coined gold into the spring, for by this way they say that Amphiaraus rose up after he had become a god. Iophon the Cnossian, a guide, produced responses in hexameter verse, saying that Amphiaraus gave them to the Argives who were sent against Thebes . These verses unrestrainedly appealed to popular taste. Except those whom they say Apollo inspired of old none of the seers uttered oracles, but they were good at explaining dreams and interpreting the flights of birds and the entrails of victims. 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. 1.40.6. After the precinct of Zeus, when you have ascended the citadel, which even at the present day is called Caria from Car, son of Phoroneus, you see a temple of Dionysus Nyctelius (Nocturnal), a sanctuary built to Aphrodite Epistrophia (She who turns men to love), an oracle called that of Night and a temple of Zeus Conius (Dusty) without a roof. The image of Asclepius and also that of Health were made by Bryaxis. Here too is what is called the Chamber of Demeter, built, they say, by Car when he was king. 2.4.1. This is the account that I read, and not far from the tomb is the temple of Athena Chalinitis (Bridler). For Athena, they say, was the divinity who gave most help to Bellerophontes, and she delivered to him Pegasus, having herself broken in and bridled him. The image of her is of wood, but face, hands and feet are of white marble. 2.10.2. From here is a way to a sanctuary of Asclepius. On passing into the enclosure you see on the left a building with two rooms. In the outer room lies a figure of Sleep, of which nothing remains now except the head. The inner room is given over to the Carnean Apollo; into it none may enter except the priests. In the portico lies a huge bone of a sea-monster, and after it an image of the Dream-god and Sleep, surnamed Epidotes (Bountiful), lulling to sleep a lion. Within the sanctuary on either side of the entrance is an image, on the one hand Pan seated, on the other Artemis standing. 2.11.7. There are images also of Alexanor and of Euamerion; to the former they give offerings as to a hero after the setting of the sun; to Euamerion, as being a god, they give burnt sacrifices. If I conjecture aright, the Pergamenes, in accordance with an oracle, call this Euamerion Telesphorus (Accomplisher) while the Epidaurians call him Acesis (Cure). There is also a wooden image of Coronis, but it has no fixed position anywhere in the temple. While to the god are being sacrificed a bull, a lamb, and a pig, they remove Coronis to the sanctuary of Athena and honor her there. The parts of the victims which they offer as a burnt sacrifice, and they are not content with cutting out the thighs, they burn on the ground, except the birds, which they burn on the altar. 2.13.7. Behind the market-place is a building which the Phliasians name the House of Divination. Into it Amphiaraus entered, slept the night there, and then first, say the Phliasians, began to divine. According to their account Amphiaraus was for a time an ordinary person and no diviner. Ever since that time the building has been shut up. Not far away is what is called the Omphalos (Navel), the center of all the Peloponnesus, if they speak the truth about it. Farther on from the Omphalos they have an old sanctuary of Dionysus, a sanctuary of Apollo, and one of Isis. The image of Dionysus is visible to all, and so also is that of Apollo, but the image of Isis only the priests may behold. 2.26.8. There is other evidence that the god was born in Epidaurus for I find that the most famous sanctuaries of Asclepius had their origin from Epidaurus . In the first place, the Athenians, who say that they gave a share of their mystic rites to Asclepius, call this day of the festival Epidauria, and they allege that their worship of Asclepius dates from then. Again, when Archias, son of Aristaechmus, was healed in Epidauria after spraining himself while hunting about Pindasus, he brought the cult to Pergamus . 2.26.9. From the one at Pergamus has been built in our own day the sanctuary of Asclepius by the sea at Smyrna . Further, at Balagrae of the Cyreneans there is an Asclepius called Healer, who like the others came from Epidaurus . From the one at Cyrene was founded the sanctuary of Asclepius at Lebene, in Crete . There is this difference between the Cyreneans and the Epidaurians, that whereas the former sacrifice goats, it is against the custom of the Epidaurians to do so. 2.27.2. The image of Asclepius is, in size, half as big as the Olympian Zeus at Athens, and is made of ivory and gold. An inscription tells us that the artist was Thrasymedes, a Parian, son of Arignotus. The god is sitting on a seat grasping a staff; the other hand he is holding above the head of the serpent; there is also a figure of a dog lying by his side. On the seat are wrought in relief the exploits of Argive heroes, that of Bellerophontes against the Chimaera, and Perseus, who has cut off the head of Medusa. Over against the temple is the place where the suppliants of the god sleep. 2.27.3. Near has been built a circular building of white marble, called Tholos (Round House), which is worth seeing. In it is a picture by Pausias 1. A famous painter of Sicyon . representing Love, who has cast aside his bow and arrows, and is carrying instead of them a lyre that he has taken up. Here there is also another work of Pausias, Drunkenness drinking out of a crystal cup. You can see even in the painting a crystal cup and a woman's face through it. Within the enclosure stood slabs; in my time six remained, but of old there were more. On them are inscribed the names of both the men and the women who have been healed by Asclepius, the disease also from which each suffered, and the means of cure. The dialect is Doric. 2.27.6. A Roman senator, Antoninus, made in our own day a bath of Asclepius and a sanctuary of the gods they call Bountiful. 138 or 161 A.D. He made also a temple to Health, Asclepius, and Apollo, the last two surnamed Egyptian. He moreover restored the portico that was named the Portico of Cotys, which, as the brick of which it was made had been unburnt, had fallen into utter ruin after it had lost its roof. As the Epidaurians about the sanctuary were in great distress, because their women had no shelter in which to be delivered and the sick breathed their last in the open, he provided a dwelling, so that these grievances also were redressed. Here at last was a place in which without sin a human being could die and a woman be delivered. 2.31.3. Behind the temple is the tomb of Pittheus, on which are placed three seats of white marble. On them they say that Pittheus and two men with him used to sit in judgment. Not far off is a sanctuary of the Muses, made, they told me, by Ardalus, son of Hephaestus. This Ardalus they hold to have invented the flute, and after him they name the Muses Ardalides. Here, they say, Pittheus taught the art of rhetoric, and I have myself read a book purporting to be a treatise by Pittheus, published by a citizen of Epidaurus . Not far from the Muses' Hall is an old altar, which also, according to report, was dedicated by Ardalus. Upon it they sacrifice to the Muses and to Sleep, saying that Sleep is the god that is dearest to the Muses. 2.32.6. On going down from here you come to a sanctuary of Pan Lyterius (Releasing), so named because he showed to the Troezenian magistrates dreams which supplied a cure for the epidemic that had afflicted Troezenia, and the Athenians more than any other people. Having crossed the sanctuary, you can see a temple of Isis, and above it one of Aphrodite of the Height. The temple of Isis was made by the Halicarnassians in Troezen, because this is their mother-city, but the image of Isis was dedicated by the people of Troezen . 3.18.1. Near the statues of Pausanias is an image of Aphrodite Ambologera (Postponer of Old Age), which was set up in accordance with an oracle; there are also images of Sleep and of Death. They think them brothers, in accordance with the verses in the Iliad. 4.30.3. I heard also at Pharae that besides the twins a daughter Anticleia was born to Diocles, and that her children were Nicomachus and Gorgasus, by Machaon the son of Asclepius. They remained at Pharae and succeeded to the kingdom on the death of Diocles. The power of healing diseases and curing the maimed has remained with them to this day, and in return for this, sacrifices and votive offerings are brought to their sanctuary. The people of Pharae possess also a temple of Fortune (Tyche) and an ancient image. 4.31.10. The most numerous statues and the most worth seeing are to be found in the sanctuary of Asclepius. For besides statues of the god and his sons, and besides statues of Apollo, the Muses and Heracles, the city of Thebes is represented and Epaminondas the son of Cleommis, Fortune, and Artemis Bringer of Light. The stone statues are the work of Damophon (I know of no other Messenian sculptor of merit apart from him); the statue of Epaminondas is of iron and the work of some other artist. 5.13.3. The woodman is one of the servants of Zeus, and the task assigned to him is to supply cities and private individuals with wood for sacrifices at a fixed rate, wood of the white poplar, but of no other tree, being allowed. If anybody, whether Elean or stranger, eat of the meat of the victim sacrificed to Pelops, he may not enter the temple of Zeus. The same rule applies to those who sacrifice to Telephus at Pergamus on the river Caicus ; these too may not go up to the temple of Asclepius before they have bathed. 7.3.1. The people of Colophon suppose that the sanctuary at Clarus, and the oracle, were founded in the remotest antiquity. They assert that while the Carians still held the land, the first Greeks to arrive were Cretans under Rhacius, who was followed by a great crowd also; these occupied the shore and were strong in ships, but the greater part of the country continued in the possession of the Carians. When Thebes was taken by Thersander, the son of Polyneices, and the Argives, among the prisoners brought to Apollo at Delphi was Manto. Her father Teiresias had died on the way, in Haliartia, 8.9.1. The Mantineans possess a temple composed of two parts, being divided almost exactly at the middle by a wall. In one part of the temple is an image of Asclepius, made by Alcamenes; the other part is a sanctuary of Leto and her children, and their images were made by Praxiteles two generations after Alcamenes. On the pedestal of these are figures of Muses together with Marsyas playing the flute. Here there is a figure of Polybius, the son of Lycortas, carved in relief upon a slab, of whom I shall make fuller mention later on. See Paus. 8.30-48 8.9.7. Antinous too was deified by them; his temple is the newest in Mantineia . He was a great favorite of the Emperor Hadrian. I never saw him in the flesh, but I have seen images and pictures of him. He has honors in other places also, and on the Nile is an Egyptian city named after Antinous. He has won worship in Mantineia for the following reason. Antinous was by birth from Bithynium beyond the river Sangarius, and the Bithynians are by descent Arcadians of Mantineia . 8.9.8. For this reason the Emperor established his worship in Mantineia also; mystic rites are celebrated in his honor each year, and games every four years. There is a building in the gymnasium of Mantineia containing statues of Antinous, and remarkable for the stones with which it is adorned, and especially so for its pictures. Most of them are portraits of Antinous, who is made to look just like Dionysus. There is also a copy here of the painting in the Cerameicus which represented the engagement of the Athenians at Mantineia . 9.8.3. On the way from Potniae to Thebes there is on the right of the road a small enclosure with pillars in it. Here they think the earth opened to receive Amphiaraus, and they add further that neither do birds sit upon these pillars, nor will a beast, tame or wild, graze on the grass that grows here. 9.18.4. In Mysia beyond the Caicus is a town called Pioniae, the founder of which according to the inhabitants was Pionis, one of the descendants of Heracles. When they are going to sacrifice to him as to a hero, smoke of itself rises up out of the grave. This occurrence, then, I have seen happening. The Thebans show also the tomb of Teiresias, about fifteen stades from the grave of the children of Oedipus. The Thebans themselves agree that Teiresias met his end in Haliartia, and admit that the monument at Thebes is a cenotaph. 9.19.4. Adjoining are the ruins of the cities Harma (Chariot) and Mycalessus. The former got its name, according to the people of Tanagra, because the chariot of Amphiaraus disappeared here, and not where the Thebans say it did. Both peoples agree that Mycalessus was so named because the cow lowed (emykesato) here that was guiding Cadmus and his host to Thebes . How Mycalessus was laid waste I have related in that part of my history that deals with the Athenians. See Paus. 1.23.3 . 9.24.3. On the left of Copae about twelve stades from it is Olmones, and some seven stades distant from Olmones is Hyettus both right from their foundation to the present day have been villages. In my view Hyettus, as well as the Athamantian plain, belongs to the district of Orchomenus . All the stories I heard about Hyettus the Argive and Olmus, the son of Sisyphus, I shall include in my history of Orchomenus . Paus. 9.34.10 and Paus. 9.36.6 . In Olmones they did not show me anything that was in the least worth seeing, but in Hyettus is a temple of Heracles, from whom the sick may get cures. There is an image not carefully carved, but of unwrought stone after the ancient fashion. 9.39.3. On the bank of the river there is a temple of Hercyna, in which is a maiden holding a goose in her arms. In the cave are the sources of the river and images standing, and serpents are coiled around their scepters. One might conjecture the images to be of Asclepius and Health, but they might be Trophonius and Hercyna, because they think that serpents are just as much sacred to Trophonius as to Asclepius. By the side of the river is the tomb of Arcesilaus, whose bones, they say, were carried back from Troy by Leitus. 9.39.4. The most famous things in the grove are a temple and image of Trophonius; the image, made by Praxiteles, is after the likeness of Asclepius. There is also a sanctuary of Demeter surnamed Europa, and a Zeus Rain-god in the open. If you go up to the oracle, and thence onwards up the mountain, you come to what is called the Maid's Hunting and a temple of King Zeus. This temple they have left half finished, either because of its size or because of the long succession of the wars. In a second temple are images of Cronus, Hera and Zeus. There is also a sanctuary of Apollo. 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 . 10.32.12. Seventy stades distant from Tithorea is a temple of Asclepius, called Archagetas (Founder). He receives divine honors from the Tithoreans, and no less from the other Phocians. Within the precincts are dwellings for both the suppliants of the god and his servants. In the middle is the temple of the god and an image made of stone, having a beard more than two feet long. A couch is set on the right of the image. It is usual to sacrifice to the god any animal except the goat. 10.32.13. About forty stades distant from Asclepius is a precinct and shrine sacred to Isis, the holiest of all those made by the Greeks for the Egyptian goddess. For the Tithoreans think it wrong to dwell round about it, and no one may enter the shrine except those whom Isis herself has honored by inviting them in dreams. The same rule is observed in the cities above the Maeander by the gods of the lower world; for to all whom they wish to enter their shrines they send visions seen in dreams. 10.33.11. They celebrate orgies, well worth seeing, in honor of Dionysus, but there is no entrance to the shrine, nor have they any image that can be seen. The people of Amphicleia say that this god is their prophet and their helper in disease. The diseases of the Amphicleans themselves and of their neighbors are cured by means of dreams. The oracles of the god are given by the priest, who utters them when under the divine inspiration.

81. Philostratus The Athenian, On Heroes, 15-16, 14 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 526

82. Philostratus The Athenian, Lives of The Sophists, 2.4, 2.9 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •divinities (greek and roman), apollo maleatas •divinities (greek and roman), herakles Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 173, 174, 707

2.4. ̓Αντίοχον δὲ τὸν σοφιστὴν αἱ Κιλίκων Αἰγαὶ ἤνεγκαν οὕτω τι εὐπατρίδην, ὡς νῦν ἔτι τὸ ἀπ' αὐτοῦ γένος ὑπάτους εἶναι. αἰτίαν δὲ ἔχων δειλίας, ἐπεὶ μὴ παρῄει ἐς τὸν δῆμον, μηδὲ ἐς τὸ κοινὸν ἐπολίτευεν, “οὐχ ὑμᾶς”, εἶπεν “ἀλλ' ἐμαυτὸν δέδοικα”, εἰδώς που τὴν ἑαυτοῦ χολὴν ἄκρατόν τε καὶ οὐ καθεκτὴν οὖσαν. ἀλλ' ὅμως ὠφέλει τοὺς ἀστοὺς ἀπὸ τῆς οὐσίας, ὅ τι εἴη δυνατός, σῖτόν τε ἐπιδιδούς, ὁπότε τούτου δεομένους αἴσθοιτο, καὶ χρήματα ἐς τὰ πεπονηκότα τῶν ἔργων. τὰς δὲ πλείους τῶν νυκτῶν ἐς τὸ τοῦ ̓Ασκληπιοῦ ἱερὸν ἀπεκάθευδεν ὑπέρ τε ὀνειράτων ὑπέρ τε ξυνουσίας, ὁπόση ἐγρηγορότων τε καὶ διαλεγομένων ἀλλήλοις, διελέγετο γὰρ αὐτῷ ἐγρηγορότι ὁ θεὸς καλὸν ἀγώνισμα ποιούμενος τῆς ἑαυτοῦ τέχνης τὸ τὰς νόσους ἐρύκειν τοῦ ̓Αντιόχου. ἀκροατὴς ὁ ̓Αντίοχος ἐν παισὶ μὲν Δαρδάνου τοῦ ̓Ασσυρίου, προιὼν δὲ ἐς τὰ μειράκια Διονυσίου ἐγένετο τοῦ Μιλησίου κατέχοντος ἤδη τὴν ̓Εφεσίων. διελέγετο μὲν οὖν οὐκ ἐπιτηδείως — φρονιμώτατος δ' ἀνθρώπων γενόμενος διέβαλλεν αὐτὸ ὡς μειρακιῶδες, ἵνα ὑπερεωρακὼς αὐτοῦ μᾶλλον ἢ ἀπολειπόμενος φαίνοιτο — τὰ δὲ ἀμφὶ μελέτην ἐλλογιμώτατος: ἀσφαλὴς μὲν γὰρ ἐν ταῖς κατὰ σχῆμα προηγμέναις τῶν ὑποθέσεων, σφοδρὸς δὲ ἐν ταῖς κατηγορίαις καὶ ἐπιφοραῖς, εὐπρεπὴς δὲ τὰς ἀπολογίας καὶ τῷ ἠθικῷ ἰσχύων, καὶ καθάπαξ τῆν ἰδέαν τοῦ λόγου δικανικῆς μὲν σοφιστικώτερος, σοφιστικῆς δὲ δικανικώτερος. καὶ τὰ πάθη ἄριστα σοφιστῶν μετεχειρίσατο, οὐ γὰρ μονῳδίας ἀπεμήκυνεν, οὐδὲ θρήνους ὑποκειμένους, ἀλλ' ἐβραχυλόγει αὐτὰ ξὺν διανοίαις λόγου κρείττοσιν, ὡς ἔκ τε τῶν ἄλλων ὑποθέσεων δηλοῦται καὶ μάλιστα ἐκ τῶνδε: κόρη βιασθεῖσα θάνατον ᾕρηται τοῦ βιασαμένου: μετὰ ταῦτα γέγονε παιδίον ἐκ τῆς βίας καὶ διαμιλλῶνται οἱ πάπποι, παρ' ὁποτέρῳ τρέφοιτο τὸ παιδίον. ἀγωνιζόμενος οὖν ὑπὲρ τοῦ πρὸς πατρὸς πάππου “ἀπόδος” ἔφη “τὸ παιδίον, ἀπόδος ἤδη, πρὶν γεύσηται μητρῴου γάλακτος.” ἡ δὲ ἑτέρα ὑπόθεσις τοιαύτη: τύραννον καταθέμενον τὴν ἀρχὴν ἐπὶ τῷ ἐκλελύσθαι ἀπέκτεινέ τις εὐνοῦχος ὑπ' αὐτοῦ γεγονὼς καὶ ἀπολογεῖται ὑπὲρ τοῦ φόνου. ἐνταῦθα τὸ μάλιστα ἐρρωμένον τῆς κατηγορίας τὸν περὶ τῶν σπονδῶν λόγον ἀπεώσατο περίνοιαν ἐγκαταμίξας τῷ πάθει: “τίσι γὰρ” ἔφη “ταῦτα ὡμολόγησε; παισὶ γυναίοις μειρακίοις πρεσβύταις ἀνδράσιν: ἐγὼ δὲ ὄνομα ἐν ταῖς συνθήκαις οὐκ ἔχω.” ἄριστα δὲ καὶ ὑπὲρ τῶν Κρητῶν ἀπολελόγηται τῶν κρινομένων ἐπὶ τῷ τοῦ Διὸς σήματι φυσιολογίᾳ τε καὶ θεολογίᾳ πάσῃ ἐναγωνισάμενος λαμπρῶς. τὰς μὲν οὖν μελέτας αὐτοσχεδίους ἐποιεῖτο, ἔμελε δὲ αὐτῷ καὶ φροντισμάτων, ὡς ἕτερά τε δηλοῖ τῶν ἐκείνου καὶ μάλιστα ἡ ἱστορία, ἐπίδειξιν γὰρ ἐν αὐτῇ πεποίηται λέξεώς τε καὶ ῥητορείας, ἐσποιῶν ἑαυτὸν καὶ τῷ φιλοκαλεῖν. περὶ δὲ τῆς τελευτῆς τοῦ ἀνδρός, οἱ μὲν ἑβδομηκοντούτην τεθνάναι αὐτόν, οἱ δὲ οὔπω, καὶ οἱ μὲν οἴκοι, οἱ δὲ ἑτέρωθι. 2.9. ̓Αριστείδην δὲ τὸν εἴτε Εὐδαίμονος εἴτε Εὐδαίμονα ̓Αδριανοὶ μὲν ἤνεγκαν, οἱ δὲ ̓Αδριανοὶ πόλις οὐ μεγάλη ἐν Μυσοῖς, ̓Αθῆναι δὲ ἤσκησαν κατὰ τὴν ̔Ηρώδου ἀκμὴν καὶ τὸ ἐν τῇ ̓Ασίᾳ Πέργαμον κατὰ τὴν ̓Αριστοκλέους γλῶτταν. νοσώδης δὲ ἐκ μειρακίου γενόμενος οὐκ ἠμέλησε τοῦ πονεῖν. τὴν μὲν οὖν ἰδέαν τῆς νόσου καὶ ὅτι τὰ νεῦρα αὐτῷ ἐπεφρίκει, ἐν ̔Ιεροῖς βιβλίοις αὐτὸς φράζει, τὰ δὲ βιβλία ταῦτα ἐφημερίδων ἐπέχει τινὰ αὐτῷ λόγον, αἱ δὲ ἐφημερίδες ἀγαθαὶ διδάσκαλοι τοῦ περὶ παντὸς εὖ διαλέγεσθαι. ἐπὶ δὲ τὸ σχεδιάζειν μὴ ἑπομένης αὐτῷ τῆς φύσεως ἀκριβείας ἐπεμελήθη καὶ πρὸς τοὺς παλαιοὺς ἐβλεψεν ἱκανῶς τε τῷ γονίμῳ ἴσχυσε κουφολογίαν ἐξελὼν τοῦ λόγου. ἀποδημίαι δὲ ̓Αριστείδου οὐ πολλαί, οὔτε γὰρ ἐς χάριν τῶν πολλῶν διελέγετο οὔτε ἐκράτει χολῆς ἐπὶ τοὺς μὴ ξὺν ἐπαίνῳ ἀκροωμένους, ἃ δέ γε ἐπῆλθεν ἔθνη, ̓Ιταλοί τέ εἰσι καὶ ̔Ελλὰς καὶ ἡ πρὸς τῷ Δέλτα κατῳκημένη Αἴγυπτος, οἳ χαλκοῦν ἔστησαν αὐτὸν ἐπὶ τῆς κατὰ τὴν Σμύρναν ἀγορᾶς. οἰκιστὴν δὲ καὶ τὸν ̓Αριστείδην τῆς Σμύρνης εἰπεῖν οὐκ ἀλαζὼν ἔπαινος, ἀλλὰ δικαιότατός τε καὶ ἀληθέστατος: τὴν γὰρ πόλιν ταύτην ἀφανισθεῖσαν ὑπὸ σεισμῶν τε καὶ χασμάτων οὕτω τι ὠλοφύρατο πρὸς τὸν Μάρκον, ὡς τῇ μὲν ἄλλῃ μονῳδίᾳ θαμὰ ἐπιστενάξαι τὸν βασιλέα, ἐπὶ δὲ τῷ “ζέφυροι δὲ ἐρήμην καταπνέουσι” καὶ δάκρυα τῷ βιβλίῳ ἐπιστάξαι τὸν βασιλέα ξυνοικίαν τε τῇ πόλει ἐκ τῶν τοῦ ̓Αριστείδου ἐνδοσίμων νεῦσαι. ἐτύγχανε δὲ καὶ ξυγγεγονὼς ἤδη τῷ Μάρκῳ ὁ ̓Αριστείδης ἐν ̓Ιωνίᾳ, ὡς γὰρ τοῦ ̓Εφεσίου Δαμιανοῦ ἤκουον, ἐπεδήμει μὲν ὁ αὐτοκράτωρ ἤδη τῇ Σμύρνῃ τρίτην ἡμέραν, τὸν δὲ ̓Αριστείδην οὔπω γιγνώσκων ἤρετο τοὺς Κυντιλίους, μὴ ἐν τῷ τῶν ἀσπαζομένων ὁμίλῳ παρεωραμένος αὐτῷ ὁ ἀνὴρ εἴη, οἱ δὲ οὐδὲ αὐτοὶ ἔφασαν ἑωρακέναι αὐτόν, οὐ γὰρ ἂν παρεῖναι τὸ μὴ οὐ ξυστῆσαι, καὶ ἀφίκοντο τῆς ὑστεραίας τὸν ̓Αριστείδην ἄμφω δορυφοροῦντες. προσειπὼν δὲ αὐτὸν ὁ αὐτοκράτωρ “διὰ τί σε” ἔφη “βραδέως εἴδομεν”; καὶ ὁ ̓Αριστείδης “θεώρημα”, ἔφη “ὦ βασιλεῦ, ἠσχόλει, γνώμη δὲ θεωροῦσά τι μὴ ἀποκρεμαννύσθω οὗ ζητεῖ.” ὑπερησθεὶς δὲ ὁ αὐτοκράτωρ τῷ ἤθει τἀνδρὸς ὡς ἁπλοικωτάτῳ τε καὶ σχολικωτάτῳ “πότε” ἔφη “ἀκροάσομαί σου”; καὶ ὁ ̓Αριστείδης “τήμερον” εἶπεν “πρόβαλε καὶ αὔριον ἀκροῶ: οὐ γὰρ ἐσμὲν τῶν ἐμούντων, ἀλλὰ τῶν ἀκριβούντων. ἐξέστω δέ, ὦ βασιλεῦ, καὶ τοὺς γνωρίμους παρεῖναι τῇ ἀκροάσει.” “ἐξέστω” ἦ δ' ὁ Μάρκος, “δημοτικὸν γάρ.” εἰπόντος δὲ τοῦ ̓Αριστείδου “δεδόσθω δὲ αὐτοῖς, ὦ βασιλεῦ, καὶ βοᾶν καὶ κροτεῖν, ὁπόσον δύνανται”, μειδιάσας ὁ αὐτοκράτωρ “τοῦτο” ἔφη “ἐπὶ σοὶ κεῖται.” οὐκ ἔγραψα τὴν μελετηθεῖσαν ὑπόθεσιν, ἐπειδὴ ἄλλοι ἄλλην φασίν, ἐκεῖνό γε μὴν πρὸς πάντων ὁμολογεῖται, τὸν ̓Αριστείδην ἀρίστῃ φορᾷ ἐπὶ τοῦ Μάρκου χρήσασθαι πόρρωθεν τῇ Σμύρνῃ ἑτοιμαζούσης τῆς τύχης τὸ δι' ἀνδρὸς τοιούτου δὴ ἀνοικισθῆναι. καὶ οὐ φημὶ ταῦτα, ὡς οὐχὶ καὶ τοῦ βασιλέως ἀνοικίσαντος ἂν ἀπολωλυῖαν πόλιν, ἣν οὖσαν ἐθαύμασεν, ἀλλ' ὅτι αἱ βασίλειοί τε καὶ θεσπέσιοι φύσεις, ἢν προσεγείρῃ αὐτὰς ξυμβουλία καὶ λόγος, ἀναλάμπουσι μᾶλλον καὶ πρὸς τὸ ποιεῖν εὖ ξὺν ὁρμῇ φέρονται. Δαμιανοῦ κἀκεῖνα ἤκουον, τὸν σοφιστὴν τοῦτον διαβάλλειν μὲν τοὺς αὐτοσχεδίους ἐν ταῖς διαλέξεσι, θαυμάζειν δὲ οὕτω τὸ σχεδιάζειν, ὡς καὶ ἰδίᾳ ἐκπονεῖν αὐτὸ ἐν δωματίῳ ἑαυτόν καθειργνύντα, ἐξεπόνει δὲ κῶλον ἐκ κώλου καὶ νόημα ἐκ νοήματος ἐπανακυκλῶν. τουτὶ δὲ ἡγώμεθα μασωμένου μᾶλλον ἢ ἐσθίοντος, αὐτοσχέδιος γὰρ γλώττης εὐροούσης ἀγώνισμα. κατηγοροῦσι δὲ τοῦ ̓Αριστείδου τινὲς ὡς εὐτελὲς εἰπόντος προοίμιον ἐπὶ τῶν μισθοφόρων τῶν ἀπαιτουμένων τὴν γῆν, ἄρξασθαι γὰρ δὴ αὐτὸν τῆς ὑποθέσεως ταύτης ὧδε: “οὐ παύσονται οὗτοι οἱ ἄνθρωποι παρέχοντες ἡμῖν πράγματα.” λαμβάνονται δέ τινες καὶ ἀκμῆς τοῦ ἀνδρὸς ἐπὶ τοῦ παραιτουμένου τὸν τειχισμὸν τῆς Λακεδαίμονος, εἴρηται δὲ ὧδε: “μὴ γὰρ δὴ ἐν τείχει ἐπιπτήξαιμεν ὀρτύγων ἀναψάμενοι φύσιν.” λαμβάνονται καὶ παροιμίας ὡς ταπεινῶς προσερριμμένης, ἐπιδιαβάλλων γὰρ τὸν ̓Αλέξανδρον ὡς πατρῴζοντα τὴν ἐν τοῖς πράγμασι δεινότητα τοῦ πατρὸς ἔφη τὸ παιδίον εἶναι. οἱ αὐτοὶ κατηγοροῦσι καὶ σκώμματος, ἐπειδὴ τοὺς ̓Αριμασποὺς τοὺς μονομμάτους ἔφη ξυγγενεῖς εἶναι τοῦ Φιλίππου, ὥσπερ τοῦ Δημοσθένους ἀπολελογημένου τοῖς ̔́Ελλησιν ὑπὲρ τοῦ τραγικοῦ πιθήκου καὶ τοῦ ἀρουραίου Οἰνομάου. ἀλλὰ μὴ ἐκ τούτων τὸν ̓Αριστείδην, δηλούτω δὲ αὐτὸν ὅ τε ̓Ισοκράτης ὁ τοὺς ̓Αθηναίους ἐξάγων τῆς θαλάττης καὶ ὁ ἐπιτιμῶν τῷ Καλλιξείνῳ ἐπὶ τῷ μὴ θάπτειν τοὺς δέκα καὶ οἱ βουλευόμενοι περὶ τῶν ἐν Σικελίᾳ καὶ ὁ μὴ λαβὼν Αἰσχίνης παρὰ τοῦ Κερσοβλέπτου τὸν σῖτον καὶ οἱ παραιτούμενοι τὰς σπονδὰς μετὰ τὸ κτεῖναι τὰ γένη, ἐν ᾗ μάλιστα ὑποθέσεων ἀναδιδάσκει ἡμᾶς, πῶς ἄν τις ἀσφαλῶς κεκινδυνευμένας τε καὶ τραγικὰς ἐννοίας μεταχειρίσαιτο. καὶ πλείους ἑτέρας ὑποθέσεις οἶδα εὐπαιδευσίαν ἐνδεικνυμένας τοῦ ἀνδρὸς τούτου καὶ ἰσχὺν καὶ ἦθος, ἀφ' ὧν μᾶλλον αὐτὸν θεωρητέον, ἢ εἰ που καὶ παρέπτυσέ τι ἐς φιλοτιμίαν ἐκπεσών. καὶ τεχνικώτατος δὲ σοφιστῶν ὁ ̓Αριστείδης ἐγένετο καὶ πολὺς ἐν θεωρήμασι, ὅθεν καὶ τοῦ σχεδιάζειν ἀπηνέχθη, τὸ γὰρ κατὰ θεωρίαν βούλεσθαι προάγειν πάντα ἀσχολεῖ τὴν γνώμην καὶ ἀπαλλάττει τοῦ ἑτοίμου. ἀποθανεῖν δὲ τὸν ̓Αριστείδην οἱ μὲν οἴκοι γράφουσιν, οἱ δὲ ἐν ̓Ιωνίᾳ ἔτη βιώσαντα οἱ μὲν ἑξήκοντά φασιν, οἱ δὲ ἀγχοῦ τῶν ἑβδομήκοντα.

2.4. HAVING passed the Caucasus our travelers say they saw men four cubits height, and they were already black, and that when they passed over the river Indus they saw others five cubits high. But on their way to this river our wayfarers found the following incidents worth of notice. For they were traveling by bright moonlight, when the figure of an empusa or hobgoblin appeared to them, that changed from one form into another, and sometimes vanished into nothing. And Apollonius realized what it was, and himself heaped abuse on the hobgoblin and instructed his party to do the same, saying that this was the right remedy for such a visitation. And the phantasm fled away shrieking even as ghosts do. 2.4. Antiochus the sophist was born at Aegae in Cilicia of so distinguished a family that even now his descendants are made consuls. When he was accused of cowardice in not appearing to speak before the assembly and taking no part in public business, he said: "It is not you but myself that I fear." No doubt that was because he knew that he had a bitter and violent temper, and that he could not control it. But nevertheless he used to aid the citizens from his private means as far as he was able, and furnished them not only with corn whenever he saw they were in need, but also with money to restore their dilapidated buildings. He used to spend very many nights in the temple of Asclepius, both on account of the dreams that he had there, and also on account of all the intercourse there is between those who are awake and converse with one another, for in his case the god used to converse with him while awake, and held it to be a triumph of his healing art to ward off disease from Antiochus., As a boy, Antiochus was a pupil of Dardanus the Assyrian, and as he grew to early manhood he studied with Dionysius of Miletus, who was already living in Ephesus. He had no talent for formal discourse, and since he was the shrewdest of men he used to run down this branch of the art as childish, so that he might appear to despise it rather than to be unequal to it. But in declamation he won great fame, for he had a sure touch in simulated arguments, was energetic in accusation and invective, brilliant in defence, strong in characterization, and, in a word, his style of eloquence was somewhat too sophistic for the forensic branch and more forensic than sophistic usually is. He handled the emotions more skilfully than any other sophist, for he did not spin out long monodies or abject lamentations, but expressed them in a few words and adorned them with ideas better than I can describe, as is evident in other cases that he pleaded, but especially in the following. A girl has been ravished, and has chosen that her ravisher shall be put to death l; later a child is born of this rape, and the grandfathers dispute as to which one of them shall bring up the child. Antiochus was pleading on behalf of its paternal grandfather, and exclaimed: "Give up the child! Give it up this instant before it can taste its mother's milk!" The other theme is as follows. A tyrant abdicates on condition of immunity for himself. He is slain by one whom he has caused to be made a eunuch, and the latter is on his defence for the murder. In this case Antiochus refuted the strongest point made by the prosecution when they quoted the compact between the people and the tyrant; and threw in an ingenious argument while he set forth the eunuch's personal grievance: "With whom, pray," cried he, "did he make this agreement? With children, weak women, boys, old men, and men. But there is no description of me in that contract." Most skilful, too, was his defence of the Cretans, standing their trial in the matter of the tomb of Zeus; when he made brilliant use of arguments drawn from natural philosophy and all that is taught concerning the gods. He delivered extempore declamations, but he also took pains with written compositions, as others of his works make evident, but above all, his History. For in this he has displayed to the full both his powers of language and of thought, and, moreover, he devotes himself to the love of the beautiful. Concerning the end of Antiochus, some say that he died at the age of seventy, others that he was not so old; again, some say that he died at home, others abroad. 2.9. Now the Hellenes disagree with the Indians, and the Indians among themselves, concerning this Dionysus. For we declare that the Theban Dionysus made an expedition to India in the role both of soldier and of reveler, and we base our arguments, among other things, on the offering at Delphi, which is secreted in the treasuries there. And it is a disk of silver bearing the inscription: Dionysus the son of Semele and of Zeus, from the men of India to the Apollo of Delphi. But the Indians who dwell in the Caucasus and along the river Cophen say that he was an Assyrian visitor when he came to them, who knew the religious rites of the Theban. But those who inhabit the district between the Indus and the Hydraotes and the continental region beyond, which ends at the river Ganges, declare that Dionysus was son of the river Indus, and that the Dionysus of Thebes having become his disciple adopted the thyrsus and devoted himself to the orgies; that this Dionysus on saying that he was the son of Zeus and had lived safe inside his father's thigh until he was born, gained from this Dionysus a mountain called Merus or Thigh on which Nysa borders, and planted Nysa in honor ofDionysus with the vine of which he had brought the suckers from Thebes; and that it was there that Alexander held his orgies. But the inhabitants of Nysa deny that Alexander ever went up the mountain, although he was eager to do so, being an ambitious person and fond of old-world things; but he was afraid lest his Macedonians, if they got among vines, which they had not seen for a long time, would fall into a fit of home-sickness or recover their taste for wine, after they had become accustomed to water only. So they say he passed by Nysa, making his vow to Dionysus, and sacrificing at the foot of the mountain. Well I know that some people will take amiss what I write, because the companions of Alexander on his campaigns did not write down the truth in reporting this, but I at any rate insist upon the truth, and hold that, if they had respected it more, they would never have deprived Alexander of the praise due to him in this matter; for, in my opinion, it was a greater thing that he never went up, in order to maintain the sobriety of his army, than that he should have ascended the mountain and have himself held a revel there, which is what they tell you. 2.9. 9. [Aelius] Aristeides, either the son of Eudaemon, or else with the epithet Eudaemon, was born at Hadriani, a town of no great size in Mysia. But he was educated at Athens when Herodes was at the height of his fame, and at Pergamon in Asia when Aristocles was teaching oratory there. Though he had poor health from his boyhood, he did not fail to work hard. The nature of his disease and the fact that he suffered from a palsy of the muscles he tells us himself in his Sacred Discourses. These discourses served him in some sort as a diary, and such diaries are excellent teachers of the art of speaking well on any subject. And since his natural talent was not in the line of extempore eloquence, he strove after extreme accuracy, and turned his attention to the ancient writers; he was well endowed with native ability and purified his style of any empty verbosity., Aristeides made few journeys, for he did not discourse with the aim of pleasing the crowd, and he could not control his anger against those who did not applaud his lectures. But the countries that he actually visited were Italy, Greece, and that part of Egypt which is situated near the Delta; and the people of this region set up a bronze statue of him in the market-place of Smyrna. To say that Aristeides founded Smyrna is no mere boastful eulogy but most just and true. For when this city had been blotted out by earthquakes and chasms that opened in the ground, he lamented its fate to Marcus in such moving words that the, Emperor frequently groaned at other passages in the monody, but when he came to the words: "She is a desert through which the west winds blow" the Emperor actually shed tears over the pages, and in accordance with the impulse inspired by Aristeides, he consented to rebuild the city. Now Aristeides had, as it happened, met Marcus once at an earlier time in Ionia. For as I was told by Damianus of Ephesus, the Emperor was visiting Smyrna and when three days had gone by without his having as yet made the acquaintance of Aristeides, he asked the brothers Quintilii whether he had by chance overlooked the man in the throng of those who came to welcome him. But they said that they too had not seen him, for otherwise they would not have failed to present him; and next day they both arrived to escort Aristeides in state. The Emperor addressed him, and inquired: "Why did we have to wait so long to see you?" To which Aristeides replied: "A subject on which I was meditating kept me busy, and when the mind is absorbed in meditation it must not be distracted from the object of its search." The Emperor was greatly pleased with the man's personality, so unaffected was it and so devoted to study, and he asked: "When shall I hear you declaim?" " Propose the theme today," he replied, and tomorrow come and hear me, for I am one of those who do not vomit their speeches but try to make them perfect. Permit my students also, O Emperor, to be in the audience." "They have my permission," said Marcus, "for that is democratic." And when Aristeides added: "and give them leave, O Emperor, to shout and applaud as loud as they can" the Emperor smiled and retorted: "That rests with you." I have not given the theme of this declamation, because the accounts of its title vary, but in this at least all agree, that Aristeides in speaking before Marcus employed an admirable impetuosity of speech, and that far ahead fate was preparing for Smyrna to be rebuilt through the efforts of this gifted man. And when I say this I do not imply that the Emperor would not of his own accord have restored the ruined city which he had admired when it was still flourishing, but I say it because even dispositions that are truly royal and above the ordinary, when incited by good advice and by eloquence, shine out more brightly and press on with ardour to noble deeds., This too I have heard from Damianus, that though in his discourses this sophist used to disparage extempore speakers, nevertheless he so greatly admired extempore eloquence that he used to shut himself up in a room and practise it in private. And he used to work it out by evolving it clause by clause and thought by thought. But this process we must regard as chewing rather than eating, for extempore eloquence is the crowning achievement of a fluent and facile tongue. There are some who accuse Aristeides of having made a weak and ineffective prooemium when his theme was: "The mercenaries are ordered to give back their lands." They say that he began the argument with these words: "These persons will never cease to make trouble for us." And some criticize the man's vigorous language when he spoke in the role of the Spartan who deprecated the fortifying of Lacedemon., What he said was this: "May we never take on the nature of quails and cower within walls." They also criticize a proverbial phrase of his, on the ground that he had thrown it in casually with an effect of vulgarity. I mean that, when attacking Alexander for merely imitating his father's energy in affairs, he said: "He is a chip off the old block." These same critics also condemn a jest of his when he said that the one-eyed Arimaspi were Philip's kinsmen. And yet even Demosthenes defended his policy to the Greeks against one whom he called "the tragic ape" and "the rustic Oenomaus." But do not judge of Aristeides from these extracts, but rather estimate his powers in such speeches as "Isocrates tries to wean the Athenians from their empire of the sea"; or "The speaker upbraids Callixenus for not having granted burial to the Ten"; or "The deliberations on the state of affairs in Sicily"; or "Aeschines, when he had not received the corn from Cersobleptes"; or "They reject the treaty of alliance after their children have been murdered." It is in this last argument above all that he teaches us how, without making any slip, one may handle daring and tragic conceptions. And I know several other arguments of his that demonstrate the man's erudition, force and power of characterization, and it is by these that he ought to be estimated rather than by passages in which he has drivelled somewhat and has fallen into affectation. Moreover, Aristeides was of all the sophists most deeply versed in his art, and his strength lay in the elaborate cogitation of a theme; for which reason he refrained from extempore speaking. For the desire not to produce anything except after long cogitation keeps the mind too busy and robs it of alertness. Some writers record that Aristeides died at home, others say that it was in Ionia; again some say that he reached the age of sixty, others that he was nearly seventy.

83. Lucian, Toxaris Or Friendship, 27-30, 32-33, 31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 578

31. From that hour, Demetrius was unfailing in his attendance. From early morning till noon, he hired himself out as a porter to the merchants in the harbour, and thus made a considerable wage. Returning to the prison when his work was over, he would give a part of his earnings to the gaoler, thus securing his obsequious goodwill, and the rest sufficed him amply for supplying his friend’s needs. For the remainder of the day, he would stay by Antiphilus, administering consolation to him; and at nightfall made himself a litter of leaves near the prison door, and there took his rest.

84. Zenobius, Proverbs of Lucillus Tarrhaeus And Didymus, 2.22, 3.61 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divinities (greek and roman), demeter chthonia •divinities (greek and roman), demeter hermione •divinities (greek and roman), mopsos •divinities (greek and roman), persephone •divinities (greek and roman), herkyna (nymph) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 323, 571

85. Aelius Aristides, Orations, 25.60, 38.21-38.22, 39.3, 39.6, 39.9-39.10, 39.12-39.15, 39.17, 42.4, 42.7-42.8, 42.11, 47.12, 47.17, 47.43, 47.55, 48.1-48.4, 48.7, 48.9-48.10, 48.41-48.43, 48.69-48.71, 48.80, 49.5, 49.7, 49.12, 49.15, 49.21-49.23, 49.47, 50.1, 50.3-50.7, 50.14, 50.17, 50.31, 50.39-50.47, 51.18, 51.48-51.53 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 12, 22, 118, 145, 173, 175, 181, 201, 202, 210, 224, 248, 267, 310, 311, 321, 533, 565, 571, 666, 670, 684

86. Heliodorus, Ethiopian Story, 4.18.6 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •divinities (greek and roman), apollo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 264

87. Apuleius, The Golden Ass, 11.3, 11.4, 11.5, 11.6, 11.9.1, 11.19.2, 11.20, 11.22.3, 11.22.4, 11.22.2, 11.23.6(7), 11.26.1, 11.26.4-27.9, 11.27.5, 11.27.4, 11.27.6, 11.27.7, 11.27.8, 11.28.1, 11.29, 11.29.1-30.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 561

88. Anon., Acts of Philip, 14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 760

89. Hippolytus, Refutation of All Heresies, 4.28.7-4.28.10, 4.41 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divinities (greek and roman), kronos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 578

4.41. But putting a skull on the ground, they make it speak in this manner. The skull itself is made out of the caul of an ox; and when fashioned into the requisite figure, by means of Etruscan wax and prepared gum, (and) when this membrane is placed around, it presents the appearance of a skull, which seems to all to speak when the contrivance operates; in the same manner as we have explained in the case of the (attendant) youths, when, having procured the windpipe of a crane, or some such long-necked animal, and attaching it covertly to the skull, the accomplice utters what he wishes. And when he desires (the skull) to become invisible, he appears as if burning incense, placing around, (for this purpose,) a quantity of coals; and when the wax catches the heat of these, it melts, and in this way the skull is supposed to become invisible.

90. Diogenes Laertius, Lives of The Philosophers, 5.5.76 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divinities (greek and roman), demeter Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 351

91. Firmicus Maternus Julius., De Errore Profanarum Religionum, 13.4-13.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •divinities (greek and roman), dioskouroi Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 383

92. Iamblichus, Concerning The Mysteries, 4.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •divinities (greek and roman), hades/pluto •divinities (greek and roman), kore Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 297

93. Papyri, Papyri Graecae Magicae, V.447-458, 7.635, 7.632, 7.628, 7.633, 7.629, 7.631, 7.630, 7.634, 7.640, 7.641, 7.639, 7.638, 7.642, 7.637, 7.636, 2.63, 2.64, 7.155, 7.156, 7.157, 2.62, 7.159, 7.160, 7.161, 7.162, 7.158, 2.61, 2.60, 2.59, 2.48, 2.49, 2.50, 2.51, 2.52, 2.53, 2.54, 2.55, 2.56, 2.57, 2.58, 7.163, 2.47, 7.164, 7.166, 7.283, 7.282, 7.281, 7.280, 7.279, 7.167, 7.272, 7.273, 7.274, 7.275, 7.276, 7.277, 7.278, 7.165, 2.46, 2.10, 2.11, 2.12, 2.13, 2.14, 2.9, 2.15, 2.17, 2.18, 2.19, 2.20, 2.21, 2.16, 2.8, 2.7, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.22, 2.23, 2.24, 2.25, 2.37, 2.38, 2.39, 2.40, 2.41, 2.42, 2.43, 2.44, 2.45, 2.36, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 73, 74, 4.578, 4.569, 4.734, 4.538, 4.503, 4.750, 4.577, 4.718, 4.500, 4.747, 4.584, 4.719, 4.738, 4.635, 4.607, 4.612, 4.733, 4.570, 4.575, 4.634, 4.540, 4.572, 4.736, 4.502, 4.731, 4.581, 4.541, 4.737, 4.582, 4.501, 4.708, 4.610, 4.730, 4.574, 4.749, 4.762, 4.573, 4.535, 4.539, 4.633, 4.609, 4.605, 4.537, 4.707, 4.604, 4.748, 4.579, 4.576, 4.608, 4.746, 4.732, 4.729, 4.720, 4.536, 4.735, 4.611, 4.534, 4.571, 4.580, 4.583, 4.542, 4.595, 4.546, 4.728, 4.521, 4.557, 4.598, 4.591, 4.509, 4.754, 4.553, 4.742, 4.713, 4.757, 4.724, 4.592, 4.552, 4.625, 4.523, 4.624, 4.561, 4.551, 4.560, 4.589, 4.522, 4.712, 4.508, 4.590, 4.559, 4.758, 4.558, 4.725, 4.599, 4.510, 4.520, 4.756, 4.594, 4.516, 4.723, 4.596, 4.515, 4.714, 4.555, 4.513, 4.514, 4.627, 4.512, 4.517, 4.741, 4.593, 4.722, 4.519, 4.511, 4.597, 4.626, 4.628, 4.556, 4.554, 4.518, 4.507, 4.550, 4.623, 4.753, 4.615, 4.531, 4.545, 4.616, 4.565, 4.716, 4.739, 4.505, 4.530, 4.602, 4.617, 4.752, 4.755, 4.760, 4.710, 4.614, 4.632, 4.585, 4.543, 4.745, 4.568, 4.761, 4.544, 4.717, 4.613, 4.567, 4.504, 4.709, 4.532, 4.603, 4.751, 4.566, 4.727, 4.533, 4.564, 4.620, 4.759, 4.525, 4.726, 4.743, 4.621, 4.563, 4.549, 4.562, 4.524, 4.600, 4.622, 4.588, 4.740, 4.629, 4.587, 4.721, 4.631, 4.744, 4.586, 4.618, 4.528, 4.547, 4.527, 4.506, 4.711, 4.630, 4.619, 4.601, 4.526, 4.548, 4.715, 4.529, 4.606, 4.803, 4.771, 4.658, 4.477, 4.696, 4.811, 4.490, 4.657, 4.656, 4.684, 4.489, 4.792, 4.812, 4.688, 4.488, 4.478, 4.767, 4.685, 4.793, 4.645, 4.655, 4.487, 4.800, 4.770, 4.644, 4.643, 4.774, 4.475, 4.809, 4.493, 4.660, 4.773, 4.791, 4.636, 4.701, 4.492, 4.695, 4.801, 4.659, 4.772, 4.810, 4.649, 4.766, 4.491, 4.476, 4.694, 4.704, 4.686, 4.700, 4.769, 4.820, 4.480, 4.698, 4.652, 4.647, 4.481, 4.798, 4.819, 4.697, 4.818, 4.484, 4.648, 4.482, 4.651, 4.815, 4.817, 4.650, 4.483, 4.485, 4.768, 4.797, 4.821, 4.785, 4.795, 4.486, 4.813, 4.654, 4.796, 4.479, 4.699, 4.829, 4.794, 4.646, 4.687, 4.827, 4.653, 4.826, 4.825, 4.824, 4.814, 4.799, 4.823, 4.822, 4.828, 4.661, 4.816, 4.669, 4.640, 4.702, 4.778, 4.781, 4.805, 4.706, 4.496, 4.681, 4.674, 4.691, 4.637, 4.777, 4.666, 4.764, 4.670, 4.498, 4.788, 4.680, 4.675, 4.804, 4.677, 4.678, 4.639, 4.780, 4.665, 4.667, 4.692, 4.497, 4.638, 4.779, 4.679, 4.664, 4.676, 4.765, 4.668, 4.789, 4.790, 4.705, 4.663, 4.787, 4.806, 4.671, 4.703, 4.642, 4.783, 4.672, 4.682, 4.693, 4.786, 4.776, 4.494, 4.784, 4.807, 4.662, 4.690, 4.775, 4.808, 4.782, 4.495, 4.763, 4.673, 4.499, 4.689, 4.641, 4.802, 4.683, 31c, 31b (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 4

94. Origen, Against Celsus, 3.34-3.35, 7.35 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divinities (greek and roman), alkmaon •divinities (greek and roman), anios •divinities (greek and roman), herakles •divinities (greek and roman), mopsos •divinities (greek and roman, of punico-phoenician origin), sardus pater •divination (greek and roman), auditory oracles •divinities (greek and roman), apollo pythios •divinities (greek and roman), zeus olympios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 321, 526, 567

3.34. I am, however, of opinion that these individuals are the only instances with which Celsus was acquainted. And yet, that he might appear voluntarily to pass by other similar cases, he says, And one might name many others of the same kind. Let it be granted, then, that many such persons have existed who conferred no benefit upon the human race: what would each one of their acts be found to amount to in comparison with the work of Jesus, and the miracles related of Him, of which we have already spoken at considerable length? He next imagines that, in worshipping him who, as he says, was taken prisoner and put to death, we are acting like the Get who worship Zamolxis, and the Cilicians who worship Mopsus, and the Acarians who pay divine honours to Amphilochus, and like the Thebans who do the same to Amphiaraus, and the Lebadians to Trophonius. Now in these instances we shall prove that he has compared us to the foregoing without good grounds. For these different tribes erected temples and statues to those individuals above enumerated, whereas we have refrained from offering to the Divinity honour by any such means (seeing they are adapted rather to demons, which are somehow fixed in a certain place which they prefer to any other, or which take up their dwelling, as it were, after being removed (from one place to another) by certain rites and incantations), and are lost in reverential wonder at Jesus, who has recalled our minds from all sensible things, as being not only corruptible, but destined to corruption, and elevated them to honour the God who is over all with prayers and a righteous life, which we offer to Him as being intermediate between the nature of the uncreated and that of all created things, and who bestows upon us the benefits which come from the Father, and who as High Priest conveys our prayers to the supreme God. 3.35. But I should like, in answer to him who for some unknown reason advances such statements as the above, to make in a conversational way some such remarks as the following, which seem not inappropriate to him. Are then those persons whom you have mentioned nonentities, and is there no power in Lebadea connected with Trophonius, nor in Thebes with the temple of Amphiaraus, nor in Acaria with Amphilochus, nor in Cilicia with Mopsus? Or is there in such persons some being, either a demon, or a hero, or even a god, working works which are beyond the reach of man? For if he answer that there is nothing either demoniacal or divine about these individuals more than others, then let him at once make known his own opinion, as being that of an Epicurean, and of one who does not hold the same views with the Greeks, and who neither recognises demons nor worships gods as do the Greeks; and let it be shown that it was to no purpose that he adduced the instances previously enumerated (as if he believed them to be true), together with those which he adds in the following pages. But if he will assert that the persons spoken of are either demons, or heroes, or even gods, let him notice that he will establish by what he has admitted a result which he does not desire, viz., that Jesus also was some such being; for which reason, too, he was able to demonstrate to not a few that He had come down from God to visit the human race. And if he once admit this, see whether he will not be forced to confess that He is mightier than those individuals with whom he classed Him, seeing none of the latter forbids the offering of honour to the others; while He, having confidence in Himself, because He is more powerful than all those others, forbids them to be received as divine because they are wicked demons, who have taken possession of places on earth, through inability to rise to the purer and diviner region, whither the grossnesses of earth and its countless evils cannot reach. 7.35. Seeking God, then, in this way, we have no need to visit the oracles of Trophonius, of Amphiaraus, and of Mopsus, to which Celsus would send us, assuring us that we would there see the gods in human form, appearing to us with all distinctness, and without illusion. For we know that these are demons, feeding on the blood, and smoke, and odour of victims, and shut up by their base desires in prisons, which the Greeks call temples of the gods, but which we know are only the dwellings of deceitful demons. To this Celsus maliciously adds, in regard to these gods which, according to him, are in human form, they do not show themselves for once, or at intervals, like him who has deceived men, but they are ever open to intercourse with those who desire it. From this remark, it would seem that Celsus supposes that the appearance of Christ to His disciples after His resurrection was like that of a spectre flitting before their eyes; whereas these gods, as he calls them, in human shape always present themselves to those who desire it. But how is it possible that a phantom which, as he describes it, flew past to deceive the beholders, could produce such effects after it had passed away, and could so turn the hearts of men as to lead them to regulate their actions according to the will of God, as in view of being hereafter judged by Him? And how could a phantom drive away demons, and show other indisputable evidences of power, and that not in any one place, like these so-called gods in human form, but making its divine power felt through the whole world, in drawing and congregating together all who are found disposed to lead a good and noble life?

95. Eusebius of Caesarea, Commentary On Isaiah, 2.55 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), brizo •divinities (greek and roman), olympian divinities •divinities (greek and roman), underworld divinities and heroes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 32

96. Eusebius of Caesarea, Preparation For The Gospel, 5.13.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •divinities (greek and roman), apollo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 384

97. Eusebius of Caesarea, Life of Constantine, 3.56 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •divination (greek and roman), auditory dream/epiphany Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 210

3.56. For since a wide-spread error of these pretenders to wisdom concerned the demon worshipped in Cilicia, whom thousands regarded with reverence as the possessor of saving and healing power, who sometimes appeared to those who passed the night in his temple, sometimes restored the diseased to health, though on the contrary he was a destroyer of souls, who drew his easily deluded worshipers from the true Saviour to involve them in impious error, the emperor, consistently with his practice, and desire to advance the worship of him who is at once a jealous God and the true Saviour, gave directions that this temple also should be razed to the ground. In prompt obedience to this command, a band of soldiers laid this building, the admiration of noble philosophers, prostrate in the dust, together with its unseen inmate, neither demon nor god, but rather a deceiver of souls, who had seduced mankind for so long a time through various ages. And thus he who had promised to others deliverance from misfortune and distress, could find no means for his own security, any more than when, as is told in myth, he was scorched by the lightning's stroke. Our emperor's pious deeds, however, had in them nothing fabulous or feigned; but by virtue of the manifested power of his Saviour, this temple as well as others was so utterly overthrown, that not a vestige of the former follies was left behind.

98. Antonino De Placentia, Itinerarium, 7.4-7.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), graces •divinities (greek and roman), paean Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 812

99. Libanius, Orations, 1.67, 1.143, 1.171-1.173, 1.199-1.202, 1.213, 1.239, 1.243-1.244, 1.268, 1.281, 11.114 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 92, 707, 711, 712

100. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, a b c d\n0 2(11).23 2(11).23 2(11) 23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divinities (greek and roman, of anatolian or eastern origin), astarte (i.e., aphrodite) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 722

101. Eunapius, Lives of The Philosophers, 16.1-16.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divinities (greek and roman), herakles Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 707

16.1. [519] LIBANIUS was born at Antioch, the capital of Coele Syria as it is called. This city was founded by Seleucus surnamed Nicator. Libanius came of a noble family and ranked among the first citizens. While he was still a youth and his own master, since his parents were dead, he came to Athens, and there, though he too came from Syria, he did not attach himself to Epiphanius, who enjoyed the very highest reputation, nor did he attend the school of Prohaeresius. This would have been to run the risk of being obscured, partly by so great a crowd of fellow-pupils, partly by the celebrity of his teachers. But he fell into a trap that was set for him by the pupils of Diophantus, and therefore attached himself to that sophist. It is asserted by those who knew the man intimately that, when he learned what had happened to him, he very seldom attended the lectures and meetings of the school, and gave his master very little trouble. But by himself he devoted his time to the study of rhetoric, and worked very hard to acquire the style of the ancient writers, moulding to that end both his mind and his speech. And even as those who aim at a mark sometimes succeed in hitting it, and their constant practice and regular exercise with their weapons usually begets dexterity in shooting straight rather than scientific knowledge; even so Libanius in his zeal to compare and imitate them was inseparable from the ancient authors,

102. Syrianus, In Aristotelis Metaphysica Commentaria, 997b26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divinities (greek and roman), aigle •divinities (greek and roman), akeso •divinities (greek and roman), epione •divinities (greek and roman), iaso •divinities (greek and roman), panakeia Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 118

103. Themistius, In Aristotelis Physica Paraphrasis, 4.11 (4th cent. CE - 4th cent. CE) Tagged with subjects: •divinities (greek and roman), sardinian sleeping heroes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 108

104. Themistius, Orations, 27.333 (4th cent. CE - 4th cent. CE) Tagged with subjects: •divinities (greek and roman), apollo maleatas •divinities (greek and roman), athena Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 202

105. Julian (Emperor), Helios, 39 (4th cent. CE - 4th cent. CE) Tagged with subjects: •divinities (greek and roman), aigle •divinities (greek and roman), akeso •divinities (greek and roman), epione •divinities (greek and roman), iaso •divinities (greek and roman), panakeia Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 118

106. Julian (Emperor), Against The Galileans, 46(=200b) (4th cent. CE - 4th cent. CE) Tagged with subjects: •divination (greek and roman), sibylline oracles •divinities (greek and roman), apollo kalliteknos •divinities (greek and roman), moirai •divinities (greek and roman), nymphs •divinities (greek and roman), telephos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 181, 182

107. Cyril of Alexandria, Contra Iulianum, 7.244 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divinities (greek and roman), kronos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 578

108. Libanius, Letters, 362.5, 1010.5, 1112.2, 1300.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 224, 604, 690, 711

109. Macrobius, Saturnalia, 1.20.16-1.20.17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divinities (greek and roman), apollo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 384

110. Macrobius, Saturnalia, 1.20.16-1.20.17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divinities (greek and roman), apollo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 384

111. Ammianus Marcellinus, History, 23.6.18, 29.1.29-29.1.32 (4th cent. CE - 4th cent. CE) Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), dis •divinities (greek and roman), hades/pluto •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods •divination (greek and roman), alektoromancy Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 536, 712

23.6.18. A similar opening was formerly to be seen (as some say) at Hierapolis in Phrygia. And from this also a noxious vapour with a penetrating stench came forth and was destructive to whatever came near it, excepting only eunuchs; and the reason for this may be left to natural philosophers to determine. Cf. Dio. lxviii. 27, 3; Pliny, N.H. ii. 208. 29.1.29. O most honoured judges, we constructed from laurel twigs under dire auspices this unlucky little table which you see, in the likeness of the Delphic tripod, and having duly consecrated it by secret incantations, after many long-continued rehearsals we at length made it work. Now the manner of its working, whenever it was consulted about hidden matters, was as follows. 29.1.30. It was placed in the middle of a house purified thoroughly with Arabic perfumes; on it was placed a perfectly round plate made of various metallic substances. Around its outer rim the written forms of the twenty-four letters of the alphabet were skilfully engraved, separated from one another by carefully measured spaces. 29.1.31. Then a man clad in linen garments, shod also in linen sandals and having a fillet wound about his head, carrying twigs from a tree of good omen, after propitiating in a set formula the divine power from whom predictions come, having full knowledge of the ceremonial, stood over the tripod as priest and set swinging a hanging ring fitted to a very fine linen Valesius read carbasio, which would correspond to the linen garments and sandals; the Thes. Ling. Lat. reads carpathio = linteo . thread and consecrated with mystic arts. This ring, passing over the designated intervals in a series of jumps, and falling upon this and that letter which detained it, made hexameters corresponding with the questions and completely finished in feet and rhythm, like the Pythian verses which we read, or those given out from the oracles of the Branchidae. The descendants of a certain Branchus, a favourite of Apollo, who were at first in charge of the oracle at Branchidae, later called oraculum Apollinis Didymei (Mela, i. 17, 86), in the Milesian territory; cf. Hdt. i. 1 57. The rings had magic powers, cf. Cic., De off. iii. 9, 38; Pliny, N. H. xxxiii. 8. Some writers give a different account of the method of divination used by the conspirators. 29.1.32. When we then and there inquired, what man will succeed the present emperor ?, since it was said that he would be perfect in every particular, and the ring leaped forward and lightly touched the two syllables θεο, adding the next letter, of the name, i.e. δ. The prediction would apply equally well to Theodosius, who actually succeeded Valens. then one of those present cried out that by the decision of inevitable fate Theodorus was meant. And there was no further investigation of the matter; for it was agreed among us that he was the man who was sought.

112. Marinus, Vita Proclus, 29, 7, 32 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 210, 307, 565

32. The god at Adrotta [in Lydia] most openly showed this holy man's affinities with him. For when Proclus visited him, the god showed Proclus his favor by appearing to him. Because the natives were not in agreement as to which god or gods resided in this place, and were worshipped, Proclus was in doubt about it and desired enlightenment. Resting on numerous testimonies, some conjecturing it was a sanctuary of Asklepius; they said that voices really resounded there, that a table was consecrated to that god, and that there had been received there oracular responses relative to health; and that those who came for consultation were cured of the most dangerous maladies, against all hope. Others, on the contrary, thought it was the Dioscuri who frequented the place, for some persons thought that they had seen on the road leading to Adrotta two young men, of an extreme beauty, riding horses of great speed, who said that they were going in all haste to the sanctuary, so that, at first glance it had been believed they were human beings; but soon after the onlookers were convinced that it was a really divine manifestation, because when they themselves arrived at the temple and asked questions, they were told by the local officiating attendants that nothing had been seen there, the horsemen having vanished into thin air. Proclus was therefore uncertain, and hardly knew what credit to give to the facts related. So he begged the local divinities to reveal their true and proper character by some indubitable testimony. In a dream then he saw a god coming to him and speaking clearly to him, thus: "What, did you not hear Iamblichus say who those two persons were when he praised the names of Machaon and Podaleirius [sons of Asklepius]?" Thereupon the divinity gave this holy man a testimony of his good will. Just as in the theater orators pronounce panegyrics of great men, the god stood up, and with a gesture of his hand, and in a dramatic tone, with great force uttered these words (for I will repeat the exact words uttered by the divinity): "Proclus is the glory of the fatherland!" What greater proof of the gods' affection for this really blessed man could be adduced? After having received such sympathetic testimonies from the divinities, Proclus would burst into tears, every time he would recall to us what he had seen, and the divine praise uttered about him.

113. Damaskios, In Parmenidem, 245 (5th cent. CE - 6th cent. CE) Tagged with subjects: •divinities (greek and roman), athena chalkioikos •divinities (greek and roman), muses •divinities (greek and roman), telesphoros •divinities (greek and roman), thanatos •divinities (greek and roman), genius cohortis •divinities (greek and roman, of anatolian or eastern origin), aphrodite oreia •divinities (greek and roman, of anatolian or eastern origin), dolichenos (zeus/jupiter) •divinities (greek and roman, of anatolian or eastern origin), mater malene Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 684, 685

114. Damaskios, Vita Isidori (Ap. Photium, Bibl. Codd. 181, 242), 87a (5th cent. CE - 6th cent. CE) Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), apollo klarios •divinities (greek and roman), apollo maleatas •divinities (greek and roman), apollo sarpedonios •divinities (greek and roman), dis •divinities (greek and roman), hades/pluto •divinities (greek and roman, of anatolian or eastern origin), attis •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods •divinities (greek and roman, of anatolian or eastern origin), dolichenos (zeus/jupiter) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 533, 534, 535, 536, 537, 538

115. Damaskios, Vita Isidori, 87a (5th cent. CE - 6th cent. CE) Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), apollo klarios •divinities (greek and roman), apollo maleatas •divinities (greek and roman), apollo sarpedonios •divinities (greek and roman), dis •divinities (greek and roman), hades/pluto •divinities (greek and roman, of anatolian or eastern origin), attis •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods •divinities (greek and roman, of anatolian or eastern origin), dolichenos (zeus/jupiter) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 533, 534, 535, 536, 537, 538

116. Zosimus, New History, 1.57 (5th cent. CE - 5th cent. CE) Tagged with subjects: •divinities (greek and roman), apollo sarpedonios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 530

117. Eustathius, Commentarii Ad Homeri Iliadem, 2.499, 16.235 (13rd cent. CE - 13rd cent. CE) Tagged with subjects: •divinities (greek and roman), aristomachos (hero-physician) •divinities (greek and roman), athena chalinitis •divinities (greek and roman), zeus Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 100, 101, 673

118. Epigraphy, I.Agora, V603 Tagged with subjects: •divinities (greek and roman), akeso •divinities (greek and roman), apollo •divinities (greek and roman), apollo maleatas •divinities (greek and roman), apollo pythios •divinities (greek and roman), artemis •divinities (greek and roman), danaa •divinities (greek and roman), helios •divinities (greek and roman), herakles •divinities (greek and roman), hermes •divinities (greek and roman), iaso •divinities (greek and roman), iatros •divinities (greek and roman), maleata •divinities (greek and roman), mnemosyne •divinities (greek and roman), moirai •divinities (greek and roman), panakeia Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 251, 252

122. Papyri, P.Colon. Äg., 10211 Tagged with subjects: •divinities (greek and roman, of anatolian or eastern origin), baal-shamim Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 756

124. Epigraphy, Iljug Ii, 501 Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), dionysos •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 519

125. Artifact, Dumbarton Oaks, 47.22 Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), hades/pluto Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 659

127. Artifact, Delos, A 558, A 2936 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 353

128. Artifact, Cyrene Arch. Mus., 14175 Tagged with subjects: •divinities (greek and roman), athena chalkioikos •divinities (greek and roman), muses •divinities (greek and roman), telesphoros •divinities (greek and roman), thanatos •divinities (greek and roman, of anatolian or eastern origin), aphrodite oreia •divinities (greek and roman, of anatolian or eastern origin), mater malene Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 685

129. Artifact, Corinth Mus., V41 Tagged with subjects: •divinities (greek and roman), hera •divinities (greek and roman), nymphs •divinities (greek and roman), zeus philios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 267

130. Artifact, Copenhagen, National Museum of Denmark, 13521 Tagged with subjects: •divinities (greek and roman), eros •divinities (greek and roman), iaso Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 678

131. Artifact, Budapest, Fine Arts Mus., 50.958 Tagged with subjects: •divinities (greek and roman), eros •divinities (greek and roman), iaso •divinities (greek and roman), apollo •divinities (greek and roman), hades/pluto Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 658, 659, 678

132. Artifact, Berlin, Staatliche Museen, Antikensammlung, Sk. 685 Tagged with subjects: •divinities (greek and roman), artemis •divinities (greek and roman), demeter •divinities (greek and roman), herakles •divinities (greek and roman), kore •divinities (greek and roman), zeus Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 222

133. Artifact, Athens, National Archaeological Museum, 1016, 1335, 1384, 1395, 1397, 1408, 1428, 226, 2455, 2475, 2489, 2925, 3141, 3942, 3405 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 287

134. Artifact, Athens, N.M., 3851 Tagged with subjects: •divinities (greek and roman), apollo ismenios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 676

135. Epigraphy, Petrakos, Δῆμος Τοῦ Ραμνοῦντος, 167 Tagged with subjects: •divinities (greek and roman), aristomachos (hero-physician) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 293

136. Epigraphy, Griffith, Dodecaschoenus, Kal. 1-4 Tagged with subjects: •divinities (greek and roman), dioskouroi Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 553

137. Epigraphy, Cairo Cg, 42231 Tagged with subjects: •divinities (greek and roman), daimon •divinities (greek and roman), tyche Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 508

138. Ostaraka, O.Garstang, 1 Tagged with subjects: •divinities (greek and roman), apollo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 743

139. Gregory of Nyssa, De Vita Gregorii Thaumaturgi, 20 Tagged with subjects: •divination (greek and roman), inspired priests/prophets (and others) issuing oracles •divinities (greek and roman), dioskouroi •divinities (greek and roman), pan •divinities (greek and roman, of anatolian or eastern origin), men pharnakos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 525

140. Epigraphy, Eam I, 1.15 Tagged with subjects: •divination (greek and roman), inspired priests/prophets (and others) issuing oracles •divinities (greek and roman), dioskouroi •divinities (greek and roman), pan •divinities (greek and roman, of anatolian or eastern origin), men pharnakos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 525

141. Iamblichus (Babyloniaca), Epit. Phot. Bibl., cod. 94, p. 26 Tagged with subjects: •nan Found in books: nan nan

143. Papyri, Raphia Decree, Demotic Text 442 Tagged with subjects: •divinities (greek and roman), hades/pluto Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 92

144. Epigraphy, I.Delta, I, 241-242, No. 13 Tagged with subjects: •nan Found in books: nan nan nan

146. Epigraphy, I.Thsy, 12 Tagged with subjects: •divinities (greek and roman), hermes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 518

147. Epigraphy, Ig Ii3.1, 2, 349, ll. 11-15 291 Tagged with subjects: •nan Found in books: nan nan

150. Papyri, Vleeming, Short Texts I, D-E, 205 Tagged with subjects: •nan Found in books: nan nan

151. Ps.-Thessalos, De Virtutibus Herbarum, book 1 proem. 429-430 Tagged with subjects: •divinities (greek and roman), dioskouroi Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 552

152. Epigraphy, I.Kyzikos Ii, 5 Tagged with subjects: •divinities (greek and roman), graces •divinities (greek and roman), hermes •divinities (greek and roman), leto •divinities (greek and roman), nymphs •divinities (greek and roman), zeus hypsistos brontaios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 655, 656

154. Epigraphy, I.Lampsakos, 9 Tagged with subjects: •divinities (greek and roman), artemis •divinities (greek and roman), artemis prothyraia •divinities (greek and roman), gē •divinities (greek and roman), mnemosyne •divinities (greek and roman), tyche •divinities (greek and roman), zeus apotropaios •divinities (greek and roman), zeus melichios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 250

157. Epigraphy, I.Aph2007, 12.638 Tagged with subjects: •divinities (greek and roman), apollo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 682

158. Papyri, Ray, Texts, E1 Tagged with subjects: •divinities (greek and roman, of anatolian or eastern origin), astarte (i.e., aphrodite) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 722

160. Epigraphy, Nollé, Losorakel, 265-269, “Sol”, “Tim”269-276 Tagged with subjects: •nan Found in books: nan nan nan nan

161. Artifact, Athens, Epigraphical Museum, 3942 Tagged with subjects: •divinities (greek and roman), artemis •divinities (greek and roman), demeter •divinities (greek and roman), herakles •divinities (greek and roman), iaso •divinities (greek and roman), kore •divinities (greek and roman), panakeia •divinities (greek and roman), zeus Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 223

162. Epigraphy, Firchow, Urkunden, VIII Tagged with subjects: •divinities (greek and roman), dioskouroi Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 552

163. Epigraphy, Florence, M.A., 11918 Tagged with subjects: •divinities (greek and roman), apollo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 743

165. Artifact, Athens, Acropolis Museum, 2665 Tagged with subjects: •divinities (greek and roman), athena •divinities (greek and roman), boulē (athenian personification) •divinities (greek and roman), demos (athenian personification) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 647

166. Artifact, Thessaloniki, 828 Tagged with subjects: •divinities (greek and roman), dionysos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 352

167. Artifact, Argos, E24 Tagged with subjects: •divinities (greek and roman), apollo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 682

168. Papyri, P.Mich., 1.31 Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), artemis agrotera •divinities (greek and roman), leto Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 344

169. Papyri, P.Murabba'T, 1.1525, 1.4607, 5.8808, 10.10299 Tagged with subjects: •divinities (greek and roman), hermes •divinities (greek and roman), dioskouroi Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 518, 551, 552, 553

170. Papyri, P.Qasribrim, 1-2 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 613

171. Papyri, P.Sarap., 83a Tagged with subjects: •divinities (greek and roman), dioskouroi Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 383

172. Papyri, P.Tebt., 2.592 Tagged with subjects: •divinities (greek and roman), hermes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 518

173. Papyri, P.Ups.8, 1.7, 1.77-1.79, 1.81, 1.84, 1.119 Tagged with subjects: •divinities (greek and roman, of anatolian or eastern origin), astarte (i.e., aphrodite) •divinities (greek and roman), hermes •divinities (greek and roman), zeus panamaros •divinities (greek and roman), brizo •divinities (greek and roman), mopsos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 319, 320, 386, 419, 420, 739

174. Papyri, P.Yale, 42 Tagged with subjects: •divinities (greek and roman), zeus panamaros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386

175. Papyri, P.Zauzich, 12 Tagged with subjects: •divination (greek and roman), inspired priests/prophets (and others) issuing oracles •divinities (greek and roman), dioskouroi •divinities (greek and roman), pan •divinities (greek and roman, of anatolian or eastern origin), men pharnakos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 525

176. Papyri, Psi, 3.199 Tagged with subjects: •divinities (greek and roman), hermes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 518

177. Posidippus, Iamatika; Edited In C. Austin & G. Bastianini, Posidippi Pellaei Quae Supersunt Omnia (Milan,2002), 97, 95 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 658, 659

178. Papyri, P.Louvre, N 2423, 7172(2), ll. 9-10 9 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 411

179. Epigraphy, I.Metreg, 108, 132, 168, 166 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 558, 559, 560, 561

180. Anon., Geoponica, 2.35.8 Tagged with subjects: •divinities (greek and roman), mopsos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 313

181. Anastasius, Quaestio, 26.4 Tagged with subjects: •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 760

182. Epigraphy, Tam, V.1, 661, V.2, 1055 Tagged with subjects: •nan Found in books: nan nan nan nan

183. Epigraphy, Inscr. De Delos, 1416-1417, 1442, 1444, 2060, 2085-2086, 2114, 2117, 2120, 2124, 2160, 2173, 2384, 2386-2387, 2449, 2301 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 353

184. Zonaras, Epitome, 13.16 Tagged with subjects: •divination (greek and roman), alektoromancy Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 712

185. Stoic School, Stoicor. Veter. Fragm., 18 Tagged with subjects: •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 727

186. Tzetzes John, Ad Lycophronem, 799 Tagged with subjects: •divinities (greek and roman), anios •divinities (greek and roman), herakles •divinities (greek and roman, of punico-phoenician origin), sardus pater Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 526

188. Solinus C. Julius, Collectanea Rerum Memorabilium, 1.61 Tagged with subjects: •divinities (greek and roman), anios •divinities (greek and roman), herakles •divinities (greek and roman, of punico-phoenician origin), sardus pater Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 526

189. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 4.11 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •divinities (greek and roman), sardinian sleeping heroes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 108

190. Epigraphy, Amph.-Orop. 3), 53.2052, 59.1363, 60.1333, 59.1637, 60.1818, 52.1789, 54.1501, 49.2367, 51.2159, 52.1493, 52.1491, 52.1492, 49.2292, 53.1747bis Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 308

191. Artifact, Ask.-Peir. 1), 107 Tagged with subjects: •divinities (greek and roman), athena •divinities (greek and roman), boulē (athenian personification) •divinities (greek and roman), demos (athenian personification) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 647

192. Papyri, P.Lond., 3.1164(i) Tagged with subjects: •divinities (greek and roman), hermes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 518

193. Papyri, P.Giss., 20 Tagged with subjects: •divinities (greek and roman), hera •divinities (greek and roman), nymphs •divinities (greek and roman), zeus philios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 267

194. Artifact, Amph.-Orop. 1), -, 0, 349, 5, 64, 7, C14, U64, U65, α, γ, 66 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 287

195. Ancient Near Eastern Sources, Stele of The Vultures, col. vi, ll. 19-20, cols. vi, l. 25-vii, l. 11 Tagged with subjects: •nan Found in books: nan nan nan nan nan

196. Ancient Near Eastern Sources, Saa X, 298, 59, 305 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 58, 65

197. Papyri, P.Münch, 3.117 Tagged with subjects: •divinities (greek and roman), dioskouroi Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 383

198. Ancient Near Eastern Sources, Saa Iii, 32 55-56 (obv. ll. Tagged with subjects: •divination (greek and roman), anatolian confession inscriptions •divination (greek and roman), inspired priests/prophets (and others) issuing oracles •divinities (greek and roman), apollo •divinities (greek and roman), brizo •divinities (greek and roman), hades/pluto •divinities (greek and roman), kore •divinities (greek and roman), mopsos •divinities (greek and roman), olympian divinities •divinities (greek and roman), underworld divinities and heroes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 28, 30, 31, 32

199. Ancient Near Eastern Sources, Rm., 2160 Tagged with subjects: •divination (greek and roman), anatolian confession inscriptions Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 65

200. Ancient Near Eastern Sources, Kub, XIV 10, XIV 11, XLVIII 121, XV 15, XV 20, XV 3, XXII 61 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 65

201. Ancient Near Eastern Sources, Heeãÿel, Divinatorische Texte, K2652, obv., ll. 25-26, col. v, ll. 49-52 Tagged with subjects: •nan Found in books: nan nan nan nan nan

202. Ancient Near Eastern Sources, Gudea, Cylinder A, col. vii, l. 13, col. vi, ll. 19-20, cols. viii, l. 1-xii, l. 19, cols. i, l. 17-vii, l. 8 Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan

203. Ancient Near Eastern Sources, Cth, 584.1, 584.2, 590, 578, 406, 378.IIA, 378.IIB, 378.IIC, 434.6 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 65

204. Papyri, P.Kellis, 83, 82 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 743

205. Ancient Near Eastern Sources, Brit.Mus., 55498+55499, 104727 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 617

206. Callimachus, Hymns, 4.284-4.286 Tagged with subjects: •divinities (greek and roman), zeus Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 100

207. Anon., Life of Aesop, 6-7 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386

208. Epigraphy, Die Inschriften Von Pergamon, 124-127, 139, 161, 91 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 353

209. Epigraphy, Rhodes & Osborne Ghi, 102 Tagged with subjects: •divinities (greek and roman), apollo maleatas Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 172

210. Epigraphy, Ricis, 101/0221, 102/1701, 104/0206, 105/0302, 106/0301, 113/0529, 113/0530, 113/0536, 113/0543, 113/0550, 113/0551, 113/0558, 113/0910, 113/1007, 115/0201, 202/0101, 202/0164, 202/0198, 202/0233, 202/0296, 202/0297, 202/0298, 202/0307, 202/0344, 202/0361, 202/0375, 202/0376, 202/0414, 202/0423, 202/0424, 202/0428, 202/0901, 202/0902, 203/0301, 312/0201, 401/0603, 501/0117, 501/0118, 503/1203, 503/1211, 511/0601, 603/1001, 605/0101, 616/0406, 702/0401, 305/0505 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 385, 386

211. Papyri, Pdm Suppl., 169-184, 168 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 743

212. Anon., Epit. Vit. Tychonis, 30.16, 30.17, 30.18, 30.19, 30.20, 30.21, 30.22, 30.23, 30.24, 30.25, 30.26, 30.27, 30.28, 31.1, 31.2, 31.3, 31.4, 31.5, 31.6, 31.7, 31.8, 31.9, 31.10, 31.11, 31.12, 31.13, 31.14, 31.15, 31.16, 31.17-36.5, 42.26, 42.27, 42.28, 42.29, 42.30, 43.1, 43.2, 43.3, 43.4, 43.5, 43.6, 43.7, 43.8, 43.9, 43.10, 43.11, 43.12, 43.13, 43.14, 43.15, 43.16, 43.17 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 760

213. Papyri, P.Berl., 13538 Tagged with subjects: •divinities (greek and roman), priapus Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 613

214. Papyri, P.Cair.Zen., 1.59034, 3.59426 Tagged with subjects: •divinities (greek and roman), hades/pluto •divinities (greek and roman), demeter Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 92, 351

215. Papyri, P.Eleph., 31.2613, 8.1148, 6.923, 9.1213, XLII 3078 351, 8.1149, 17.2131, 31.2553, 12.1453, 11.1381, L 3537, verso, LXIII 4352, fr. 5, col. ii, ll. 1-17 517 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 383

216. Ancient Near Eastern Sources, Arm Xxvi/1, 232, 238, 236 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 617

217. Ostaraka, O.Claud Iv, 657-658 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 383

218. Epigraphy, Ciph Ii.1, 23 Tagged with subjects: •divinities (greek and roman), apollo sarpedonios •divinities (greek and roman), ares Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 529, 530

220. Epigraphy, Deir El-Bahari, 208, A1 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 24, 266

221. Epigraphy, Dimitsas, He Makedonia, 861 + 871 590 Tagged with subjects: •divinities (greek and roman), eros •divinities (greek and roman), iaso Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 678

222. Epigraphy, Epigr. Tou Oropou, 288, 329 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 312

223. Artifact, Limc Viii, Â€Œtithoesâ€, 5 Tagged with subjects: •divinities (greek and roman), eros •divinities (greek and roman), iaso Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 678

224. Epigraphy, I.Cret., 17.19, 17.24, 17.27, 17.12A, 17.8, 17.15, 16.6, fr. IV-C Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 266

225. Epigraphy, I.Ephesos, 2.411, 7.2 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 682

226. Epigraphy, I. Lindos, 1.2, 2.419 Tagged with subjects: •divination (greek and roman), auditory dream/epiphany •divination (greek and roman), inspired priests/prophets (and others) issuing oracles Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 303, 569

227. Epigraphy, I.Kourion, 104 Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), dionysos •divinities (greek and roman), eros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 519

228. Epigraphy, Ig I , 1240, 1476 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 669, 674

229. Epigraphy, Ig Ii2, 1365-1366, 1534, 2127, 4368, 4467, 4527, 4529, 4531, 4533, 47, 4771, 4962, 4970-4971, 4986-4989, 4589 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 188

230. Epigraphy, Ig Iv ,1, 126, 572, 573, 440, 121, 123, 124, 122, 533, 128, 303, 152, 125, 560, 571, 258, 742, 561, 269, 311, 122, ll. 82-86 (= Test. No. 34) 10, ll. 60-63 (= Test. No. 31) 10, 221, 282, 121, ll. 68-71 (= Test. No. 8), ll. 41-48 (= Test. No. 5) 176, 214, 261, 123, ll. 8-21 (= Test. No. 46) 10 , ll. 104-106 (= Test. No. 14) 168, ll. 98-103 (= Test. No. 13) 10, ll. 79-89 (= Test. No. 10), ll. 50-55 (= Test. No. 29) 8, 16, 117, ll. 10-19 (= Test. No. 23) 10, ll. 107-110 (= Test. No. 15) 10, 15, 176, ll. 7-9 (= Test. No. 22) 10 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 171, 261, 266

231. Epigraphy, Colosse De Memnon, 498 Tagged with subjects: •divinities (greek and roman), hermes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 739

232. Epigraphy, Ig Ix,1, 89 Tagged with subjects: •divinities (greek and roman), apollo lairbenos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 391

233. Epigraphy, Ig V,1, 1119, 1317 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 318

234. Epigraphy, Ig Vii, 1828, 2483, 3098, 3055 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 569, 572, 573

235. Epigraphy, Ig X,2 1, 100-101, 119, 255, 59, 98, 58 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 391

236. Epigraphy, Ig Xi,2, 165 Tagged with subjects: •divinities (greek and roman), brizo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 319

237. Epigraphy, Ig Xi,4, 1299, 1235 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 296

238. Epigraphy, Ig Xii,1, 155 Tagged with subjects: •divination (greek and roman), inspired priests/prophets (and others) issuing oracles Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 303

239. Epigraphy, Ig Xii,3, 1087-1088 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 345

240. Epigraphy, Ig Xii,4, 100, 102, 121, 275, 515, 519, 103 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 303

241. Epigraphy, Ig Xii,5, 126 Tagged with subjects: •divinities (greek and roman), nymphs Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 153

242. Epigraphy, Ig Xiv, 914 Tagged with subjects: •divination (greek and roman), alphabet oracles •divinities (greek and roman), aphrodite •divinities (greek and roman), apollo •divinities (greek and roman), eurymedon (river god) •divinities (greek and roman), zeus panamaros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 384, 385

243. Epigraphy, Igbulg Iii,1, 984, 1476 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 680

244. Epigraphy, Ig Ix,2, 1109 Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), apollo koropaios •divinities (greek and roman), herakles Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 150, 523

245. Epigraphy, Cil, 3.77-3.78, 3.7266, 3.8044, 3.11186, 6.18, 8.2624, 12.3058 Tagged with subjects: •divinities (greek and roman), dioskouroi •divinities (greek and roman), aphrodite •divinities (greek and roman), apollo karios •divinities (greek and roman), hestia kourotrophos •divinities (greek and roman), nymphs •divinities (greek and roman, of anatolian or eastern origin), atargatis •divinities (greek and roman), apollo •divinities (greek and roman), hades/pluto •divinities (greek and roman, of anatolian or eastern origin), dolichenos (zeus/jupiter) •divinities (greek and roman), apollo karneios •divinities (greek and roman), artemis •divinities (greek and roman), daimon •divinities (greek and roman), mnemosyne •divinities (greek and roman), pan •divinities (greek and roman), telesphoros •divinities (greek and roman), diana •divinities (greek and roman), vesta •divinities (greek and roman, of anatolian or eastern origin), aphrodite oreia •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 353, 538, 553, 686, 687, 688

246. Epigraphy, Be, 151, 179, 1941-1942, 1964, 2003, 2015, 306661, 453, 624, 2004 Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan

247. Epigraphy, Amnisos, 46 Tagged with subjects: •divination (greek and roman), alphabet oracles •divinities (greek and roman), aphrodite •divinities (greek and roman), apollo •divinities (greek and roman), eurymedon (river god) •divinities (greek and roman), zeus panamaros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 385

248. Artifact, Veymiers, Sã©Rapis Gemmes, V.BBC5, V.BCB11 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 385

249. Artifact, Vienna, Khm, 1.1096 Tagged with subjects: •divinities (greek and roman), artemis •divinities (greek and roman), demeter •divinities (greek and roman), herakles •divinities (greek and roman), iaso •divinities (greek and roman), kore •divinities (greek and roman), panakeia •divinities (greek and roman), zeus Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 223

250. Artifact, Walter, Reliefs, 31 Tagged with subjects: •divinities (greek and roman), athena •divinities (greek and roman), boulē (athenian personification) •divinities (greek and roman), demos (athenian personification) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 647

251. Papyri, P.Dembrit.Mus., 10822 Tagged with subjects: •divination (greek and roman), anatolian confession inscriptions Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 604

252. Papyri, P.Demmemphis, 9 Tagged with subjects: •divinities (greek and roman, of anatolian or eastern origin), astarte (i.e., aphrodite) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 397

253. Papyri, P.Insinger, col. xxxii, 1, l. 13 Tagged with subjects: •nan Found in books: nan nan nan

254. Papyri, P.Vienna, D 12006 Tagged with subjects: •divinities (greek and roman), apollo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 743

255. Anon., Miracula Artemii, 10 Tagged with subjects: •divinities (greek and roman), artemis •divinities (greek and roman), demeter •divinities (greek and roman), herakles •divinities (greek and roman), iaso •divinities (greek and roman), kore •divinities (greek and roman), panakeia •divinities (greek and roman), zeus Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 223

256. Artifact, Sculpture Thessaloniki I, 50 Tagged with subjects: •divinities (greek and roman), dionysos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 352

257. Anon., Theosophia Tubingensis, 25-26, 49, 13 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 559

258. Aristophanes, Amphiaraos; Fragments Collected In Kassel-Austin, 17-22, 24-40, 23 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 104

259. Artifact, Rome, Mus. Naz. Rom., 205835 Tagged with subjects: •divinities (greek and roman), athena chalkioikos •divinities (greek and roman), muses •divinities (greek and roman), telesphoros •divinities (greek and roman), thanatos •divinities (greek and roman, of anatolian or eastern origin), aphrodite oreia •divinities (greek and roman, of anatolian or eastern origin), mater malene Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 685

260. Artifact, Richter, Dumbarton Oaks, 17 Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), hades/pluto Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 659

261. Artifact, Pushkin Mus., 2.a 34 Tagged with subjects: •divinities (greek and roman), apollo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 682

262. Artifact, Pergamon, VTS 63/94 Tagged with subjects: •divinities (greek and roman), apollo kalliteknos •divinities (greek and roman), moirai •divinities (greek and roman), nymphs •divinities (greek and roman), telephos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 181

263. Artifact, Peiraeus Mus., 211 Tagged with subjects: •divinities (greek and roman), agathē theos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 188

264. Artifact, Patras, 208 Tagged with subjects: •divinities (greek and roman), artemis •divinities (greek and roman), demeter •divinities (greek and roman), herakles •divinities (greek and roman), kore •divinities (greek and roman), zeus Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 222

265. Artifact, Paris, Bibl. Nat., Cabinet Des Mã©Dailles, 422 Tagged with subjects: •divination (greek and roman), necromancy Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 287

266. Artifact, Paribeni, Scultcirene, 224, 223 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 685

267. Artifact, Oropos Mus., 526, Α72 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 312

268. Artifact, Mastrocinque, Sgg I, 60 Tagged with subjects: •divination (greek and roman), alphabet oracles •divinities (greek and roman), aphrodite •divinities (greek and roman), apollo •divinities (greek and roman), eurymedon (river god) •divinities (greek and roman), zeus panamaros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 385

269. Artifact, Louvre, Ma 3580, Ma 36 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 523, 524

270. Artifact, Limc Viii, Â€Œzeus, 141 Tagged with subjects: •divinities (greek and roman), graces •divinities (greek and roman), hermes •divinities (greek and roman), leto •divinities (greek and roman), nymphs •divinities (greek and roman), zeus hypsistos brontaios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 655, 656

271. Egeria (Eucheria), Itinerarium, 23.2-23.5 Tagged with subjects: •divinities (greek and roman), apollo sarpedonios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 532

272. Epigraphy, Ae, 1188, 1350, 1396, 1416, 184a, 1930, 1972, 1981, 1993, 1994, 2007, 2009, 223, 50, 500, 739, 1967 Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan

273. Epigraphy, Igr I, 1141, 1162 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 551, 552, 553

274. Epigraphy, Igur, 102A, 102B, 77, 98, 151 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 118

275. Epigraphy, Ils, 3851, 3855, 3853 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 353

276. Epigraphy, Irt, 264 Tagged with subjects: •divinities (greek and roman), africa •divinities (greek and roman), apollo •divinities (greek and roman), artemis agrotera •divinities (greek and roman), helios •divinities (greek and roman), herakles •divinities (greek and roman), leto •divinities (greek and roman), salus Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 344, 345

277. Epigraphy, Cig Iii, 6753 Tagged with subjects: •divinities (greek and roman), telesphoros •divinities (greek and roman), genius cohortis •divinities (greek and roman, of anatolian or eastern origin), dolichenos (zeus/jupiter) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 684

278. Epigraphy, Horos, 22-25(2010-13) Tagged with subjects: •divinities (greek and roman), akeso •divinities (greek and roman), apollo •divinities (greek and roman), apollo maleatas •divinities (greek and roman), apollo pythios •divinities (greek and roman), artemis •divinities (greek and roman), danaa •divinities (greek and roman), helios •divinities (greek and roman), herakles •divinities (greek and roman), hermes •divinities (greek and roman), iaso •divinities (greek and roman), iatros •divinities (greek and roman), maleata •divinities (greek and roman), mnemosyne •divinities (greek and roman), moirai •divinities (greek and roman), panakeia Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 251, 252

281. Soph., Trgf Iv, fr. 958 Tagged with subjects: •divinities (greek and roman), alkmaon Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 666

282. Epigraphy, Ngsl2, 7 Tagged with subjects: •divinities (greek and roman, of anatolian or eastern origin), men tyrannos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 248

285. Epigraphy, I.Epidaurosasklep, 128, 220, 235, 336, 221 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 252

286. Epigraphy, Ekm I, 18, 16 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 212

287. Papyri, P.Cairo Cg, 10313 + 10328 + 30961 Tagged with subjects: •divinities (greek and roman), daimon •divinities (greek and roman), tyche Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 508

289. Papyri, Young, Coptic Manuscripts, 23-25, No. 1 Tagged with subjects: •nan Found in books: nan nan

290. Epigraphy, Ricis Suppl., 315/1401, I Tagged with subjects: •nan Found in books: nan nan

291. Ps.-Aurelius Victor, De Viris Illustribus Urbis Romae, 22.1-22.3 Tagged with subjects: •divination (greek and roman), sibylline oracles •divinities (greek and roman), apollo kalliteknos Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 182

292. Pseudo-Callisthenes, Historia Alexandri Magni, 1.3 Tagged with subjects: •divination (greek and roman), anatolian confession inscriptions Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 417

293. Epigraphy, Biwk, 5 Tagged with subjects: •divination (greek and roman), anatolian confession inscriptions Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 417

295. Ps.-Plutarch, De Vita Et Poesi Homeri, 212 Tagged with subjects: •divination (greek and roman), augury •divination (greek and roman), natural vs. artificial Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 3

296. Epigraphy, I.Epidauros, 29, 28 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 252

297. Euphorion, Comm. In Arist. Graeca, 17.715.14-17.715.24 Tagged with subjects: •divinities (greek and roman), sardinian sleeping heroes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 108

298. John Philoponus, In Aristotelis Physicorum Libros Quinque Posteriores Commentaria, 4.11 Tagged with subjects: •divinities (greek and roman), sardinian sleeping heroes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 108

299. Epigraphy, I.Gréglouvre, 11, 23, 130 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 408

300. Artifact, Svoronos, Nationalmuseum, 2..662, No.422, 2.348, No.94, 2..647, No.384, 2..645, No.380, 2..655, No.409, 2.430-434, No.126, 2..645-646, No.381 Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan

302. Epigraphy, Igportus, 6, 17 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 384, 385

304. Anon., Anthologia Epigrammatum Graecorum, 183-184, 186-189, 185 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 384

306. Artifact, Limc Viii, Â€Œteiresiasâ€, 4, 11 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 287

307. Epigraphy, Lamelles Oraculaires, 66-73, 65 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 22

308. Epigraphy, Mdai(A), 2, 41 Tagged with subjects: •nan Found in books: nan nan

309. Epigraphy, Ogis, 1.264, 2.7 Tagged with subjects: •divinities (greek and roman), apollo kalliteknos •divinities (greek and roman), moirai •divinities (greek and roman), nymphs •divinities (greek and roman), telephos •divinities (greek and roman), hermes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 181, 518

310. Artifact, Limc Vii, Â€Œtelesphorosâ€, 13, 17, 4, 81 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 685

311. Epigraphy, Smyrna, 1.557, 2.1 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 686

312. Epigraphy, Stratonikeia, 1.242, 2.1 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 303

313. Epigraphy, Syll. , 1157, 996 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 541

314. Artifact, Limc Iii, Â€Œdionysosâ€, 674, 676-707, 675 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 657

315. Artifact, Limc Iii, Â€Œcharis, Charitesâ€, 24, 42 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 656, 657, 658

316. Artifact, Limc Ii, Â€Œasklepiosâ€, 104, 96, 69 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 222

317. Artifact, Katakes, Glypta, 141 Tagged with subjects: •divinities (greek and roman), aphrodite •divinities (greek and roman), apollo karios •divinities (greek and roman), hestia kourotrophos •divinities (greek and roman), nymphs •divinities (greek and roman, of anatolian or eastern origin), atargatis Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 353

318. Artifact, Kaschnitz-Weinberg, Sculture, 405 Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), hades/pluto Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 658, 659

319. Artifact, Istanbul, A.M., 3 Tagged with subjects: •divinities (greek and roman), graces •divinities (greek and roman), hermes •divinities (greek and roman), leto •divinities (greek and roman), nymphs •divinities (greek and roman), zeus hypsistos brontaios Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 655, 656

320. Artifact, Hekler, Sammlung Budapest, 136 Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), hades/pluto Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 658, 659

321. Hebrew Bible, Isaiah (Septuagint), 65.4 Tagged with subjects: •divinities (greek and roman), apollo •divinities (greek and roman), brizo •divinities (greek and roman), olympian divinities •divinities (greek and roman), underworld divinities and heroes Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 32

322. Plutarch, Titulus, 7.2-7.3 Tagged with subjects: •divination (greek and roman), auditory dream/epiphany •divination (greek and roman), direct revelation through trance Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 565

323. Epigraphy, Samama, Médecins, 405-407 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 14

324. Council of Carthage, Canons (Ed. C. Munier,Concilia Africae A. 345 - A. 525 (Ccsl 149; Turnhout, 1974)), 83 Tagged with subjects: •divinities (greek and roman, of anatolian or eastern origin), cybele/mother of gods Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 760

325. Epigraphy, Steinepigramme, I, No. 05/01/06, 4. No. 17/06/01, I, No. 03/07/01, No. 04/08/01 Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan

326. Anon., Scholia In Platonem, 534d Tagged with subjects: •divinities (greek and roman), hera Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 11

327. Epigraphy, Totti, Ausgewählte Texte, 62, 61 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 212, 384

329. Flavius Philostratus, Imagines, 1.27, 1.27.1, 1.27.3 Tagged with subjects: •divinities (greek and roman), oropos •divinities (greek and roman), apollo •divinities (greek and roman), hestia •divinities (greek and roman), aletheia •divinities (greek and roman), telesphoros Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 312, 667, 679, 680

330. Epigraphy, I.Pergamon 2, 264, 613 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 181

332. Epigraphy, Seg, 18.592, 38.1328, 44.505, 23.124, 27.933, 22.293, 43.1186, 47.1734, 22.268, 26.524, 41.966, 16.341, 47.487, 32.1502, 15.236, 21.786, 15.237, 22.276, 15.787, 26.821, 48.2013A-B, 41.1629, 42.1617, 37.1019, 47.729, 47.1932A, 47.1094, Nos. 1-2 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 385

Tiresias: The Ancient Mediterranean Religions Source Database