The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
dodona	Athanassaki and Titchener (2022), Plutarch's Cities, 214, 215 Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 58, 60, 88, 157, 168, 169, 170, 190 Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 176 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 114 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 195, 217 Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 44, 50, 51, 52, 122, 124, 209, 212, 213, 214, 215, 216, 217, 230 Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 148, 212 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 103, 213 Gaifman (2012), Aniconism in Greek Antiquity, 83, 84, 86 Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 413 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 293, 295 Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 106, 107, 108, 166, 170 Levison (2009), Filled with the Spirit, 154, 155, 161, 164, 166, 176 Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 172, 174, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223 Mikalson (2003), Herodotus and Religion in the Persian Wars, 146, 167, 168, 171, 180 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 47, 138, 194, 195, 267 Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 15
dodona, achilles, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 343, 344, 345, 346
dodona, and pollution, oracle	Meinel (2015), Pollution and Crisis in Greek Tragedy, 18, 19
dodona, and zeus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 382, 422, 676, 742
dodona, annyla	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 2
dodona, archaeology, zeus dodonaios, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336, 337, 338, 339, 340, 341
dodona, athens, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 338
dodona, boiotians, consultations at	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 70
dodona, bronze statuette of zeus from	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 32
dodona, bronzes, zeus dodonaios, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 339
dodona, city of epeiros	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 83, 94
dodona, cult of zeus at	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 14, 15, 319
dodona, dedications, to dione of	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 270, 274
dodona, dedications, to zeus of	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 163, 270
dodona, diognetos consultant	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 283
dodona, dionysios, slave-owner, consultant	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 101, 312
dodona, doves of	Hawes (2014), Rationalizing Myth in Antiquity, 100, 101
dodona, euripides, on egyptian priestesses at	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 276
dodona, festivals with tragic performances, other than dionysia, naia, at	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 162, 171
dodona, iconographic formula, zeus dodonaios, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 339
dodona, isodemos	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 82
dodona, kallisthenes, on spartan consultation of	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 70
dodona, leuka	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 101
dodona, lysanias	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 2
dodona, military character, zeus dodonaios, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 335, 338, 339
dodona, molossia, molossians, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336, 338, 341, 350
dodona, mycenae, mycenaeans, bronze age, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 345
dodona, oracle at	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 324, 325
dodona, oracle of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 14, 259
dodona, oracle of zeus at	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 212, 213, 214, 215, 216
dodona, oracle, at	Fletcher (2012), Performing Oaths in Classical Greek Drama, 96
dodona, oracle, of zeus at	Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 148, 212
dodona, oracle, sparta, consults	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 272
dodona, oracles	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 32, 372, 425, 451, 478, 479, 659 Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 266
dodona, oracles, at	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 83
dodona, oracles, of	Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 43
dodona, oracles, of zeus of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 168, 171, 180, 193 Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 32, 112, 126, 156, 162, 163, 177, 178, 179, 261, 268, 269, 270, 271, 274, 275
dodona, pelasgians, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 333, 334, 335, 336, 338, 346, 347, 348, 349
dodona, philotas	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 282
dodona, phormix, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 349
dodona, piedmont, and	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 332
dodona, pistos	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 118
dodona, plutarch, on	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 273
dodona, porinos of kymae	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 94
dodona, regional cult centre, zeus dodonaios, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 338, 339, 340, 341
dodona, sacred oak of zeus at oracles	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 14, 259
dodona, sanctuary of zeus, oracle of zeus	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 22, 30, 32, 100, 527, 668
dodona, sanctuary of zeus, selloi/helloi possibly incubating	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 100, 101, 314, 315, 617
dodona, sparta	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 338
dodona, statues, of dione at	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 32, 33, 48, 162, 177, 261, 263
dodona, theoria to, zeus dodonaios, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 333, 334, 335, 336, 337, 338, 339, 340, 341
dodona, theoriai, to	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 162, 194, 270, 274
dodona, thessalians, claim to	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 343, 344, 345, 346
dodona, timodamos	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 94, 97
dodona, to	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352
dodona, tribute, religious, choral, with tripods, to	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 333, 334, 335, 336, 341, 350, 351
dodona, tripods and divination, at	Johnston (2008), Ancient Greek Divination, 62, 66
dodona, tripods, at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 331, 332, 333, 334, 335, 336, 349, 350, 351
dodona, zeus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 774
dodona, zeus at	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 51, 52, 209, 212, 213, 214, 215, 216, 217, 230
dodona, zeus dodonaios, at oracle, oracular tree	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 333, 334, 335, 336, 337, 338, 339, 344, 345
dodona, zeus dodonaios, at wo, men priests	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 343, 344, 345, 346, 347, 351
dodona, zeus of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 14, 15
dodona, zeus, god, sanctuary at	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 154, 425, 451, 478, 479, 659
dodona, zeus, naios of	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 32, 112, 126, 156, 162, 163, 177, 178, 179, 194, 261, 268, 269, 270, 271, 274, 275
dodona, zeus, of	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 22, 74, 96, 97, 207, 208 Mikalson (2003), Herodotus and Religion in the Persian Wars, 167, 168, 171, 178, 180, 193, 194 Mikalson (2010), Greek Popular Religion in Greek Philosophy, 57, 127, 132, 138
dodonaios, at dodona, zeus	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 329, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352

List of validated texts:

17 validated results for "dodona"

1. Homer, Iliad, 2.750-2.755, 16.233-16.235 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles, at Dodona • Dodona • Dodona, and Zeus • Dodona, cult of Zeus at • Dodona, oracle at, • Dodona, oracle of • Dodona, sanctuary of Zeus, Selloi/Helloi possibly incubating • Dodona, sanctuary of Zeus, oracle of Zeus • Mycenae, Mycenaeans (Bronze Age), at Dodona • Thessalians, claim to Dodona • Zeus (god), sanctuary at Dodona • Zeus Dodonaios, at Dodona • Zeus Dodonaios, at Dodona, (wo)men priests • Zeus Dodonaios, at Dodona, oracle, oracular tree • Zeus of Dodona • oracles, Dodona, sacred oak of Zeus at • to Dodona

Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 169; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 154; Gaifman (2012), Aniconism in Greek Antiquity, 84; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 742; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 343, 344, 345; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 324; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 149; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 100; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 14

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2.750 οἳ περὶ Δωδώνην δυσχείμερον οἰκίʼ ἔθεντο, ^2.751 οἵ τʼ ἀμφʼ ἱμερτὸν Τιταρησσὸν ἔργα νέμοντο ^2.752 ὅς ῥʼ ἐς Πηνειὸν προΐει καλλίρροον ὕδωρ, ^2.753 οὐδʼ ὅ γε Πηνειῷ συμμίσγεται ἀργυροδίνῃ, ^2.754 ἀλλά τέ μιν καθύπερθεν ἐπιρρέει ἠΰτʼ ἔλαιον· ^2.755 ὅρκου γὰρ δεινοῦ Στυγὸς ὕδατός ἐστιν ἀπορρώξ. ^16.233 Ζεῦ ἄνα Δωδωναῖε Πελασγικὲ τηλόθι ναίων ^16.234 Δωδώνης μεδέων δυσχειμέρου, ἀμφὶ δὲ Σελλοὶ ^16.235 σοὶ ναίουσʼ ὑποφῆται ἀνιπτόποδες χαμαιεῦναι,'' None

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2.750 that had set their dwellings about wintry Dodona, and dwelt in the ploughland about lovely Titaressus, that poureth his fair-flowing streams into Peneius; yet doth he not mingle with the silver eddies of Peneius, but floweth on over his waters like unto olive oil; ^2.755 for that he is a branch of the water of Styx, the dread river of oath.And the Magnetes had as captain Prothous, son of Tenthredon. These were they that dwelt about Peneius and Pelion, covered with waving forests. of these was swift Prothous captain; and with him there followed forty black ships. ^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, ^16.235 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, '' None

2. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Dodona, and Zeus • Dodona, oracle at, • Zeus (god), sanctuary at Dodona

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 154; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 742; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 324

3. Herodotus, Histories, 2.51-2.57, 5.71 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dodona • Euripides, on Egyptian priestesses at Dodona • Oracles, of Zeus of Dodona • Plutarch, on Dodona • Zeus, of Dodona • oracles, Dodona • tripods and divination, at Dodona

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 273, 276; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 372; Gaifman (2012), Aniconism in Greek Antiquity, 83; Johnston (2008), Ancient Greek Divination, 62; Mikalson (2003), Herodotus and Religion in the Persian Wars, 146, 167, 168, 171, 178, 180, 193, 194

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2.51 ταῦτα μέν νυν καὶ ἄλλα πρὸς τούτοισι, τὰ ἐγὼ φράσω, Ἕλληνες ἀπʼ Αἰγυπτίων νενομίκασι· τοῦ δὲ Ἑρμέω τὰ ἀγάλματα ὀρθὰ ἔχειν τὰ αἰδοῖα ποιεῦντες οὐκ ἀπʼ Αἰγυπτίων μεμαθήκασι, ἀλλʼ ἀπὸ Πελασγῶν πρῶτοι μὲν Ἑλλήνων ἁπάντων Ἀθηναῖοι παραλαβόντες, παρὰ δὲ τούτων ὧλλοι. Ἀθηναίοισι γὰρ ἤδη τηνικαῦτα ἐς Ἕλληνας τελέουσι Πελασγοὶ σύνοικοι ἐγένοντο ἐν τῇ χώρῃ, ὅθεν περ καὶ Ἕλληνες ἤρξαντο νομισθῆναι. ὅστις δὲ τὰ Καβείρων ὄργια μεμύηται, τὰ Σαμοθρήικες ἐπιτελέουσι παραλαβόντες παρὰ Πελασγῶν, οὗτος ὡνὴρ οἶδε τὸ λέγω· τὴν γὰρ Σαμοθρηίκην οἴκεον πρότερον Πελασγοὶ οὗτοι οἵ περ Ἀθηναίοισι σύνοικοι ἐγένοντο, καὶ παρὰ τούτων Σαμοθρήικες τὰ ὄργια παραλαμβάνουσι. ὀρθὰ ὦν ἔχειν τὰ αἰδοῖα τἀγάλματα τοῦ Ἑρμέω Ἀθηναῖοι πρῶτοι Ἑλλήνων μαθόντες παρὰ Πελασγῶν ἐποιήσαντο· οἱ δὲ Πελασγοὶ ἱρόν τινα λόγον περὶ αὐτοῦ ἔλεξαν, τὰ ἐν τοῖσι ἐν Σαμοθρηίκῃ μυστηρίοισι δεδήλωται. ^2.52 ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον. ^2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω. ^2.54 χρηστηρίων δὲ πέρι τοῦ τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ τόνδε Αἰγύπτιοι λόγον λέγουσι. ἔφασαν οἱ ἱρέες τοῦ Θηβαιέος Διὸς δύο γυναῖκας ἱρείας ἐκ Θηβέων ἐξαχθῆναι ὑπὸ Φοινίκων, καὶ τὴν μὲν αὐτέων πυθέσθαι ἐς Λιβύην πρηθεῖσαν τὴν δὲ ἐς τοὺς Ἕλληνας· ταύτας δὲ τὰς γυναῖκας εἶναι τὰς ἱδρυσαμένας τὰ μαντήια πρώτας ἐν τοῖσι εἰρημένοισι ἔθνεσι. εἰρομένου δέ μευ ὁκόθεν οὕτω ἀτρεκέως ἐπιστάμενοι λέγουσι, ἔφασαν πρὸς ταῦτα ζήτησιν μεγάλην ἀπὸ σφέων γενέσθαι τῶν γυναικῶν τουτέων, καὶ ἀνευρεῖν μὲν σφέας οὐ δυνατοὶ γενέσθαι, πυθέσθαι δὲ ὕστερον ταῦτα περὶ αὐτέων τά περ δὴ ἔλεγον. ^2.55 ταῦτα μέν νυν τῶν ἐν Θήβῃσι ἱρέων ἤκουον, τάδε δὲ Δωδωναίων φασὶ αἱ προμάντιες· δύο πελειάδας μελαίνας ἐκ Θηβέων τῶν Αἰγυπτιέων ἀναπταμένας τὴν μὲν αὐτέων ἐς Λιβύην τὴν δὲ παρὰ σφέας ἀπικέσθαι, ἱζομένην δέ μιν ἐπὶ φηγὸν αὐδάξασθαι φωνῇ ἀνθρωπηίῃ ὡς χρεὸν εἴη μαντήιον αὐτόθι Διὸς γενέσθαι, καὶ αὐτοὺς ὑπολαβεῖν θεῖον εἶναι τὸ ἐπαγγελλόμενον αὐτοῖσι, καί σφεας ἐκ τούτου ποιῆσαι. τὴν δὲ ἐς τοὺς Λίβυας οἰχομένην πελειάδα λέγουσι Ἄμμωνος χρηστήριον κελεῦσαι τοὺς Λίβυας ποιέειν· ἔστι δὲ καὶ τοῦτο Διός. Δωδωναίων δὲ αἱ ἱρεῖαι, τῶν τῇ πρεσβυτάτῃ οὔνομα ἦν Προμένεια, τῇ δὲ μετὰ ταύτην Τιμαρέτη, τῇ δὲ νεωτάτῃ Νικάνδρη, ἔλεγον ταῦτα· συνωμολόγεον δέ σφι καὶ οἱ ἄλλοι Δωδωναῖοι οἱ περὶ τὸ ἱρόν. ^2.56 ἐγὼ δʼ ἔχω περὶ αὐτῶν γνώμην τήνδε· εἰ ἀληθέως οἱ Φοίνικες ἐξήγαγον τὰς ἱρὰς γυναῖκας καὶ τὴν μὲν αὐτέων ἐς Λιβύην τὴν δὲ ἐς τὴν Ἐλλάδα ἀπέδοντο, δοκέει ἐμοί ἡ γυνὴ αὕτη τῆς νῦν Ἑλλάδος, πρότερον δὲ Πελασγίης καλευμένης τῆς αὐτῆς ταύτης, πρηθῆναι ἐς Θεσπρωτούς, ἔπειτα δουλεύουσα αὐτόθι ἱδρύσασθαι ὑπὸ φηγῷ πεφυκυίῃ ἱρὸν Διός, ὥσπερ ἦν οἰκὸς ἀμφιπολεύουσαν ἐν Θήβῃσι ἱρὸν Διός, ἔνθα ἀπίκετο, ἐνθαῦτα μνήμην αὐτοῦ ἔχειν· ἐκ δὲ τούτου χρηστήριον κατηγήσατο, ἐπείτε συνέλαβε τὴν Ἑλλάδα γλῶσσαν· φάναι δέ οἱ ἀδελφεὴν ἐν Λιβύῃ πεπρῆσθαι ὑπὸ τῶν αὐτῶν Φοινίκων ὑπʼ ὧν καὶ αὐτὴ ἐπρήθη. ^2.57 πελειάδες δέ μοι δοκέουσι κληθῆναι πρὸς Δωδωναίων ἐπὶ τοῦδε αἱ γυναῖκες, διότι βάρβαροι ἦσαν, ἐδόκεον δέ σφι ὁμοίως ὄρνισι φθέγγεσθαι· μετὰ δὲ χρόνον τὴν πελειάδα ἀνθρωπηίῃ φωνῇ αὐδάξασθαι λέγουσι, ἐπείτε συνετά σφι ηὔδα ἡ γυνή· ἕως δὲ ἐβαρβάριζε, ὄρνιθος τρόπον ἐδόκεέ σφι φθέγγεσθαι, ἐπεὶ τέῳ ἂν τρόπῳ πελειάς γε ἀνθρωπηίῃ φωνῇ φθέγξαιτο; μέλαιναν δὲ λέγοντες εἶναι τὴν πελειάδα σημαίνουσι ὅτι Αἰγυπτίη ἡ γυνὴ ἦν. ἡ δὲ μαντηίη ἥ τε ἐν Θήβῃσι τῇσι Αἰγυπτίῃσι καὶ ἐν Δωδώνῃ παραπλήσιαι ἀλλήλῃσι τυγχάνουσι ἐοῦσαι. ἔστι δὲ καὶ τῶν ἱρῶν ἡ μαντικὴ ἀπʼ Αἰγύπτου ἀπιγμένη. ^5.71 οἱ δʼ ἐναγέες Ἀθηναίων ὧδε ὠνομάσθησαν. ἦν Κύλων τῶν Ἀθηναίων ἀνὴρ Ὀλυμπιονίκης· οὗτος ἐπὶ τυραννίδι ἐκόμησε, προσποιησάμενος δὲ ἑταιρηίην τῶν ἡλικιωτέων καταλαβεῖν τὴν ἀκρόπολιν ἐπειρήθη, οὐ δυνάμενος δὲ ἐπικρατῆσαι ἱκέτης ἵζετο πρὸς τὸ ἄγαλμα. τούτους ἀνιστᾶσι μὲν οἱ πρυτάνιες τῶν ναυκράρων, οἵ περ ἔνεμον τότε τὰς Ἀθήνας, ὑπεγγύους πλὴν θανάτου· φονεῦσαι δὲ αὐτοὺς αἰτίη ἔχει Ἀλκμεωνίδας. ταῦτα πρὸ τῆς Πεισιστράτου ἡλικίης ἐγένετο.'' None

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2.51 These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. ,For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. ,Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. ,The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries. ^2.52 Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. ^2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. ^2.54 But about the oracles in Hellas, and that one which is in Libya, the Egyptians give the following account. The priests of Zeus of Thebes told me that two priestesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya, the other in Hellas ; these women, they said, were the first founders of places of divination in the aforesaid countries. ,When I asked them how it was that they could speak with such certain knowledge, they said in reply that their people had sought diligently for these women, and had never been able to find them, but had learned later the story which they were telling me. ^2.55 That, then, I heard from the Theban priests; and what follows, the prophetesses of Dodona say: that two black doves had come flying from Thebes in Egypt, one to Libya and one to Dodona ; ,the latter settled on an oak tree, and there uttered human speech, declaring that a place of divination from Zeus must be made there; the people of Dodona understood that the message was divine, and therefore established the oracular shrine. ,The dove which came to Libya told the Libyans (they say) to make an oracle of Ammon; this also is sacred to Zeus. Such was the story told by the Dodonaean priestesses, the eldest of whom was Promeneia and the next Timarete and the youngest Nicandra; and the rest of the servants of the temple at Dodona similarly held it true. ^2.56 But my own belief about it is this. If the Phoenicians did in fact carry away the sacred women and sell one in Libya and one in Hellas, then, in my opinion, the place where this woman was sold in what is now Hellas, but was formerly called Pelasgia, was Thesprotia ; ,and then, being a slave there, she established a shrine of Zeus under an oak that was growing there; for it was reasonable that, as she had been a handmaid of the temple of Zeus at Thebes , she would remember that temple in the land to which she had come. ,After this, as soon as she understood the Greek language, she taught divination; and she said that her sister had been sold in Libya by the same Phoenicians who sold her. ^2.57 I expect that these women were called “doves” by the people of Dodona because they spoke a strange language, and the people thought it like the cries of birds; ,then the woman spoke what they could understand, and that is why they say that the dove uttered human speech; as long as she spoke in a foreign tongue, they thought her voice was like the voice of a bird. For how could a dove utter the speech of men? The tale that the dove was black signifies that the woman was Egyptian . ,The fashions of divination at Thebes of Egypt and at Dodona are like one another; moreover, the practice of divining from the sacrificed victim has also come from Egypt . ' "^5.71 How the Accursed at Athens had received their name, I will now relate. There was an Athenian named Cylon, who had been a winner at Olympia. This man put on the air of one who aimed at tyranny, and gathering a company of men of like age, he attempted to seize the citadel. When he could not win it, he took sanctuary by the goddess' statue. ,He and his men were then removed from their position by the presidents of the naval boards, the rulers of Athens at that time. Although they were subject to any penalty save death, they were slain, and their death was attributed to the Alcmaeonidae. All this took place before the time of Pisistratus."' None

4. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dodona • Dodona, • Euripides, on Egyptian priestesses at Dodona • Zeus, of Dodona • oracles, of Dodona • tripods and divination, at Dodona

Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 60; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 195; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 276; Johnston (2008), Ancient Greek Divination, 62; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 170; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 127, 138; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 43

^244b Δωδώνῃ ἱέρειαι μανεῖσαι μὲν πολλὰ δὴ καὶ καλὰ ἰδίᾳ τε καὶ δημοσίᾳ τὴν Ἑλλάδα ἠργάσαντο, σωφρονοῦσαι δὲ βραχέα ἢ οὐδέν· καὶ ἐὰν δὴ λέγωμεν Σίβυλλάν τε καὶ ἄλλους, ὅσοι μαντικῇ χρώμενοι ἐνθέῳ πολλὰ δὴ πολλοῖς προλέγοντες εἰς τὸ μέλλον ὤρθωσαν, μηκύνοιμεν ἂν δῆλα παντὶ λέγοντες. τόδε μὴν ἄξιον ἐπιμαρτύρασθαι, ὅτι καὶ τῶν παλαιῶν οἱ τὰ ὀνόματα τιθέμενοι οὐκ αἰσχρὸν ἡγοῦντο οὐδὲ ὄνειδος μανίαν· ^275b εἶναι δόξουσιν, ἀγνώμονες ὡς ἐπὶ τὸ πλῆθος ὄντες, καὶ χαλεποὶ συνεῖναι, δοξόσοφοι γεγονότες ἀντὶ σοφῶν. ΦΑΙ. ὦ Σώκρατες, ῥᾳδίως σὺ Αἰγυπτίους καὶ ὁποδαποὺς ἂν ἐθέλῃς λόγους ποιεῖς. ΣΩ. οἱ δέ γʼ, ὦ φίλε, ἐν τῷ τοῦ Διὸς τοῦ Δωδωναίου ἱερῷ δρυὸς λόγους ἔφησαν μαντικοὺς πρώτους γενέσθαι. τοῖς μὲν οὖν τότε, ἅτε οὐκ οὖσι σοφοῖς ὥσπερ ὑμεῖς οἱ νέοι, ἀπέχρη δρυὸς καὶ πέτρας ἀκούειν ὑπʼ εὐηθείας, εἰ μόνον' ' None

^244b and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs, but few or none when they have been in their right minds; and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time. And it is worth while to adduce also the fact that those men of old who invented names thought that madness was neither shameful nor disgraceful; ^275b to know many things, when they are for the most part ignorant and hard to get along with, since they are not wise, but only appear wise. Phaedrus. Socrates, you easily make up stories of Egypt or any country you please. Socrates. They used to say, my friend, that the words of the oak in the holy place of Zeus at Dodona were the first prophetic utterances. The people of that time, not being so wise as you young folks, were content in their simplicity to hear an oak' ' None

5. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Zeus, of Dodona • oracles, at Dodona

Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 83; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 127

^71e ἡμῶν, ἵνα ἀληθείας πῃ προσάπτοιτο, κατέστησαν ἐν τούτῳ τὸ μαντεῖον. ἱκανὸν δὲ σημεῖον ὡς μαντικὴν ἀφροσύνῃ θεὸς ἀνθρωπίνῃ δέδωκεν· οὐδεὶς γὰρ ἔννους ἐφάπτεται μαντικῆς ἐνθέου καὶ ἀληθοῦς, ἀλλʼ ἢ καθʼ ὕπνον τὴν τῆς φρονήσεως πεδηθεὶς δύναμιν ἢ διὰ νόσον, ἢ διά τινα ἐνθουσιασμὸν παραλλάξας. ΤΙ. ἀλλὰ συννοῆσαι μὲν ἔμφρονος τά τε ῥηθέντα ἀναμνησθέντα ὄναρ ἢ ὕπαρ ὑπὸ τῆς μαντικῆς τε καὶ ἐνθουσιαστικῆς φύσεως, καὶ ὅσα ἂν φαντάσματα'' None

^71e as good as they possibly could, rectified the vile part of us by thus establishing therein the organ of divination, that it might in some degree lay hold on truth. And that God gave unto man’s foolishness the gift of divination a sufficient token is this: no man achieves true and inspired divination when in his rational mind, but only when the power of his intelligence is fettered in sleep or when it is distraught by disease or by reason of some divine inspiration. Tim. But it belongs to a man when in his right mind to recollect and ponder both the things spoken in dream or waking vision by the divining and inspired nature, and all the visionary forms that were seen, and by means of reasoning to discern about them all'' None

6. Sophocles, Women of Trachis, 164-172, 1164-1171 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Achilles, at Dodona • Dodona • Dodona, and Zeus • Euripides, on Egyptian priestesses at Dodona • Thessalians, claim to Dodona • Zeus Dodonaios, at Dodona • Zeus Dodonaios, at Dodona, (wo)men priests • Zeus Dodonaios, at Dodona, oracle, oracular tree • to Dodona

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 276; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 382, 422, 742; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 344; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 121

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164 He had always departed as if to conquer, not to die. But now, as if he were a doomed man, he told me what I should take for my marriage portion, and what share of their father’s land he wished divided for his children. And he fixed the time for the division, saying that, when he had been gone ¹⁶⁵ from our land for a year and three months, he was fated either to die at that time, or by escaping the end of the period to live thereafter an untroubled life. That, he explained, was the fate ordained by the gods ¹⁷⁰ to be the end of the labors of Heracles just as, he said, the ancient oak at Dodona had once told him through the mouths of the two Peleiades. And it is in the present time that the truth of these prophecies is coming to pass, so that they must be fulfilled. ^1
164 perish by no creature that had the breath of life, but by one already dead, a dweller with Hades. So this savage Centaur in death has killed me alive, just as the divine will had been foretold. And I will show you how '¹¹⁶⁵ later oracles tally with the first and testify to the old prophecy. I wrote them down for myself from the mouth of my father’s oak of many tongues in the grove of the Selli, who dwell on the hills and sleep on the ground. The tree said that, at the time which lives and now is, ¹¹⁷⁰ my release from the toils laid upon me would be accomplished. And I expected prosperous days, but the meaning, it seems, was only that I would die. For toil comes no more to the dead. Since, then, my son, those words are clearly finding their fulfillment, ' None

7. Thucydides, The History of The Peloponnesian War, 2.80.5 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Philotas (Dodona) • Zeus Dodonaios, at Dodona • Zeus Dodonaios, at Dodona, archaeology • Zeus Dodonaios, at Dodona, bronzes • Zeus Dodonaios, at Dodona, iconographic formula • Zeus Dodonaios, at Dodona, military character • Zeus Dodonaios, at Dodona, oracle, oracular tree • Zeus Dodonaios, at Dodona, regional cult centre • Zeus Dodonaios, at Dodona, theoria to • to Dodona

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 282; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 339

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2.80.5 καὶ αὐτῷ παρῆσαν Ἑλλήνων μὲν Ἀμπρακιῶται καὶ Λευκάδιοι καὶ Ἀνακτόριοι καὶ οὓς αὐτὸς ἔχων ἦλθε χίλιοι Πελοποννησίων, βάρβαροι δὲ Χάονες χίλιοι ἀβασίλευτοι, ὧν ἡγοῦντο ἐπετησίῳ προστατείᾳ ἐκ τοῦ ἀρχικοῦ γένους Φώτιος καὶ Νικάνωρ. ξυνεστρατεύοντο δὲ μετὰ Χαόνων καὶ Θεσπρωτοὶ ἀβασίλευτοι.'' None

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2.80.5 The Hellenic troops with him consisted of the Ambraciots, Leucadians, and Anactorians, and the thousand Peloponnesians with whom he came; the barbarian of a thousand Chaonians, who, belonging to a nation that has no king, were led by Photius and Nicanor, the two members of the royal family to whom the chieftainship for that year had been confided. With the Chaonians came also some Thesprotians, like them without a king, '' None

8. Xenophon, Memoirs, 1.3.1 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Zeus, Naios of Dodona • Zeus, of Dodona • oracles, of Zeus of Dodona

Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 132; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 178

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1.3.1 ὡς δὲ δὴ καὶ ὠφελεῖν ἐδόκει μοι τοὺς συνόντας τὰ μὲν ἔργῳ δεικνύων ἑαυτὸν οἷος ἦν, τὰ δὲ καὶ διαλεγόμενος, τούτων δὴ γράψω ὁπόσα ἂν διαμνημονεύσω. τὰ μὲν τοίνυν πρὸς τοὺς θεοὺς φανερὸς ἦν καὶ ποιῶν καὶ λέγων ᾗπερ ἡ Πυθία ἀποκρίνεται τοῖς ἐρωτῶσι πῶς δεῖ ποιεῖν ἢ περὶ θυσίας ἢ περὶ προγόνων θεραπείας ἢ περὶ ἄλλου τινὸς τῶν τοιούτων· ἥ τε γὰρ Πυθία νόμῳ πόλεως ἀναιρεῖ ποιοῦντας εὐσεβῶς ἂν ποιεῖν, Σωκράτης τε οὕτω καὶ αὐτὸς ἐποίει καὶ τοῖς ἄλλοις παρῄνει, τοὺς δὲ ἄλλως πως ποιοῦντας περιέργους καὶ ματαίους ἐνόμιζεν εἶναι.'' None

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1.3.1 In order to support my opinion that he benefited his companions, alike by actions that revealed his own character and by his conversation, I will set down what I recollect of these. First, then, for his attitude towards religion; his deeds and words were clearly in harmony with the answer given by the Priestess at Delphi to such questions as What is my duty about sacrifice? or about cult of ancestors. For the answer of the Priestess is, Follow the custom of the State: that is the way to act piously. And so Socrates acted himself and counselled others to act. To take any other course he considered presumption and folly. '' None

9. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athens, at Dodona • Molossia, Molossians, at Dodona • Pelasgians, at Dodona • Plutarch, on Dodona • Sparta, Dodona • Zeus Dodonaios, at Dodona • Zeus Dodonaios, at Dodona, archaeology • Zeus Dodonaios, at Dodona, military character • Zeus Dodonaios, at Dodona, oracle, oracular tree • Zeus Dodonaios, at Dodona, regional cult centre • Zeus Dodonaios, at Dodona, theoria to • to Dodona

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 273; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 338

10. Plutarch, Phocion, 28.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dodona • oracles, at Dodona

Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 214; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 83

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28.4 ἡ μὲν οὖν φρουρὰ διὰ Μένυλλον οὐδὲν ἠνίασε τοὺς ἀνθρώπους· τῶν δὲ ἀποψηφισθέντων τοῦ πολιτεύματος διὰ πενίαν ὑπὲρ μυρίους καὶ δισχιλίους γενομένων οἵ τε μένοντες ἐδόκουν σχέτλια καὶ ἄτιμα πάσχειν, οἵ τε διὰ τοῦτο τὴν πόλιν ἐκλιπόντες καὶ μεταστάντες εἰς Θρᾴκην, Ἀντιπάτρου γῆν καὶ πόλιν αὐτοῖς παρασχόντος, ἐκπεπολιορκημένοις ἐῴκεσαν.'' None

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28.4 '' None

11. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dodona • Zeus (god), sanctuary at Dodona

Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 214; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 154

12. Pausanias, Description of Greece, 8.11.12 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dodona • Plutarch, on Dodona • Zeus at Dodona

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 273; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 217

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8.11.12 Ἀθηναίοις δὲ μάντευμα ἐκ Δωδώνης Σικελίαν ἦλθεν οἰκίζειν, ἡ δὲ οὐ πόρρω τῆς πόλεως ἡ Σικελία λόφος ἐστὶν οὐ μέγας· οἱ δὲ οὐ συμφρονήσαντες τὸ εἰρημένον ἔς τε ὑπερορίους στρατείας προήχθησαν καὶ ἐς τὸν Συρακοσίων πόλεμον. ἔχοι δʼ ἄν τις καὶ πλέονα τοῖς εἰρημένοις ἐοικότα ἄλλα ἐξευρεῖν.'' None

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8.11.12 The Athenians received an oracle from Dodona ordering them to colonize Sicily, and Sicily is a small hill not far from Athens . But they, not understanding the order, were persuaded to undertake expeditions overseas, especially the Syracusan war. More examples could be found similar to those I have given. '' None

13. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Achilles, at Dodona • Mycenae, Mycenaeans (Bronze Age), at Dodona • Pelasgians, at Dodona • Sparta, consults Dodona oracle • Thessalians, claim to Dodona • Zeus Dodonaios, at Dodona • Zeus Dodonaios, at Dodona, (wo)men priests • Zeus Dodonaios, at Dodona, oracle, oracular tree • to Dodona

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 272; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 345, 347, 348

14. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Euripides, on Egyptian priestesses at Dodona • tripods and divination, at Dodona

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 276; Johnston (2008), Ancient Greek Divination, 66

15. Demosthenes, Orations, 18.253, 21.51-21.55, 43.66
Tagged with subjects: • Athens, at Dodona • Dodona • Euripides, on Egyptian priestesses at Dodona • Molossia, Molossians, at Dodona • Pelasgians, at Dodona • Plutarch, on Dodona • Sparta, Dodona • Zeus Dodonaios, at Dodona • Zeus Dodonaios, at Dodona, archaeology • Zeus Dodonaios, at Dodona, military character • Zeus Dodonaios, at Dodona, oracle, oracular tree • Zeus Dodonaios, at Dodona, regional cult centre • Zeus Dodonaios, at Dodona, theoria to • Zeus, Naios of Dodona • Zeus, of Dodona • dedications, to Dione of Dodona • dedications, to Zeus of Dodona • oracles, of Zeus of Dodona • theoriai, to Dodona • to Dodona

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 273, 276; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 50; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 338; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 22, 96, 97, 207, 208; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 112, 126, 156, 163, 268, 269, 270, 271, 274, 275; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 47, 267

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18.253 I attribute good fortune to our city, and so, I observe, does the oracle of Zeus at Dodona ; but the present fortune of all mankind I account grievous and distressing. Is there a man living, Greek or barbarian, who has not in these days undergone many evils? ^21.51 Now if I had not been chorus-master, men of Athens, when I was thus maltreated by Meidias, it is only the personal insult that one would have condemned; but under the circumstances I think one would be justified in condemning also the impiety of the act. You surely realize that all your choruses and hymns to the god are sanctioned, not only by the regulations of the Dionysia, but also by the oracles, in all of which, whether given at Delphi or at Dodona, you will find a solemn injunction to the State to set up dances after the ancestral custom, to fill the streets with the savour of sacrifice, and to wear garlands. ^21.52 Please take and read the actual oracles. The Oracles You I address, Pandion’s townsmen and sons of Erechtheus, who appoint your feasts by the ancient rites of your fathers. See you forget not Bacchus, and joining all in the dances Down your broad-spaced streets, in thanks ἱστάναι χάριν, if the Greek is sound, seems to be a portmanteau phrase to set up a dance in gratitude. The oracle quoted may perfectly well be genuine. for the gifts of the season, Crown each head with a wreath, while incense reeks on the altars. For health sacrifice and pray to Zeus Most High, to Heracles, and to Apollo the Protector; for good fortune to Apollo, god of the streets, to Leto, and to Artemis; and along the streets set wine-bowls and dances, and wear garlands after the manner of your fathers in honor of all gods and all goddesses of Olympus, raising right hands and left in supplication, Translating λιτάς, Weil ’s suggestion. and remember your gifts. ^21.53 Oracles from Dodona To the people of the Athenians the prophet of Zeus announces. Whereas ye have let pass the seasons of the sacrifice and of the sacred embassy, he bids you send nine chosen envoys, and that right soon. To Zeus of the Ship There was a temple at Dodona dedicated to Zeus under this title to commemorate a rescue from shipwreck. sacrifice three oxen and with each ox three sheep; to Dione one ox and a brazen table for the offering which the people of the Athenians have offered. The prophet of Zeus in Dodona announces. To Dionysus pay public sacrifices and mix a bowl of wine and set up dances; to Apollo the Averter sacrifice an ox and wear garlands, both free men and slaves, and observe one day of rest; to Zeus, the giver of wealth, a white bull. ^21.54 Besides these oracles, men of Athens, there are many others addressed to our city, and excellent oracles they are. Now what conclusion ought you to draw from them? That while they prescribe the sacrifices to the gods indicated in each oracle, to every oracle that is published they add the injunction to set up dances and to wear garlands after the manner of our ancestors. ^21.55 Therefore in the case of all the choruses that are constituted, together with their chorus-masters, during the days on which we meet in competition, these oracles make it clear that we wear our crowns as your representatives, the winner as well as the one destined to be last of all; it is not until the day of the prize-giving that the victor receives his own special crown. If, then, a man commits a malicious assault on any member or master of these choruses, especially during the actual contest in the sacred precinct of the god, can we deny that he is guilty of impiety? ^43.66 (To the clerk.) Now please read the words of the oracle brought from Delphi, from the shrine of the god, that you may see that it speaks in the same terms concerning relatives as do the laws of Solon. Oracle May good fortune attend you. The people of the Athenians make inquiry about the sign which has appeared in the heavens, asking what the Athenians should do, or to what god they should offer sacrifice or make prayer, in order that the issue of the sign may be for their advantage. It will be well for the Athenians with reference to the sign which has appeared in the heavens that they sacrifice with happy auspices to Zeus most high, to Athena most high, to Heracles, to Apollo the deliverer, and that they send due offerings to the Amphiones; Possibly, Amphion and Zethus; but their tomb was near Thebes . See Paus. 9.17.4 that they sacrifice for good fortune to Apollo, god of the ways, to Leto and to Artemis, and that they make the streets steam with the savour of sacrifice; that they set forth bowls of wine and institute choruses and wreathe themselves with garlands after the custom of their fathers, in honor of all the Olympian gods and goddesses, lifting up the right hand and the left, and that they be mindful to bring gifts of thanksgiving after the custom of their fathers. And ye shall offer sacrificial gifts after the custom of your fathers to the hero-founder after whom ye are named; and for the dead their relatives shall make offerings on the appointed day according to established custom. '' None

16. Strabo, Geography, 6.3.9
Tagged with subjects: • Dodona, sanctuary of Zeus, Selloi/Helloi possibly incubating • Zeus (god), sanctuary at Dodona • oracles, Dodona

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 479; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 314

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6.3.9 From Barium to the Aufidus River, on which is the Emporium of the Canusitae is four hundred stadia and the voyage inland to Emporium is ninety. Near by is also Salapia, the seaport of the Argyrippini. For not far above the sea (in the plain, at all events) are situated two cities, Canusium and Argyrippa, which in earlier times were the largest of the Italiote cities, as is clear from the circuits of their walls. Now, however, Argyrippa is smaller; it was called Argos Hippium at first, then Argyrippa, and then by the present name Arpi. Both are said to have been founded by Diomedes. And as signs of the dominion of Diomedes in these regions are to be seen the Plain of Diomedes and many other things, among which are the old votive offerings in the sanctuary of Athene at Luceria — a place which likewise was in ancient times a city of the Daunii, but is now reduced — and, in the sea near by, two islands that are called the Islands of Diomedes, of which one is inhabited, while the other, it is said, is desert; on the latter, according to certain narrators of myths, Diomedes was caused to disappear, and his companions were changed to birds, and to this day, in fact, remain tame and live a sort of human life, not only in their orderly ways but also in their tameness towards honorable men and in their flight from wicked and knavish men. But I have already mentioned the stories constantly told among the Heneti about this hero and the rites which are observed in his honor. It is thought that Sipus also was founded by Diomedes, which is about one hundred and forty stadia distant from Salapia; at any rate it was named Sepius in Greek after the sepia that are cast ashore by the waves. Between Salapia and Sipus is a navigable river, and also a large lake that opens into the sea; and the merchandise from Sipus, particularly grain, is brought down on both. In Daunia, on a hill by the name of Drium, are to be seen two hero-temples: one, to Calchas, on the very summit, where those who consult the oracle sacrifice to his shade a black ram and sleep in the hide, and the other, to Podaleirius, down near the base of the hill, this sanctuary being about one hundred stadia distant from the sea; and from it flows a stream which is a cure-all for diseases of animals. In front of this gulf is a promontory, Garganum, which extends towards the east for a distance of three hundred stadia into the high sea; doubling the headland, one comes to a small town, Urium, and off the headland are to be seen the Islands of Diomedes. This whole country produces everything in great quantity, and is excellent for horses and sheep; but though the wool is softer than the Tarantine, it is not so glossy. And the country is well sheltered, because the plains lie in hollows. According to some, Diomedes even tried to cut a canal as far as the sea, but left behind both this and the rest of his undertakings only half-finished, because he was summoned home and there ended his life. This is one account of him; but there is also a second, that he stayed here till the end of his life; and a third, the aforesaid mythical account, which tells of his disappearance in the island; and as a fourth one might set down the account of the Heneti, for they too tell a mythical story of how he in some way came to his end in their country, and they call it his apotheosis.'' None

17. None, None, nan
Tagged with subjects: • Dodona • oracle, Dodona, and pollution

Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 210; Meinel (2015), Pollution and Crisis in Greek Tragedy, 18, 19

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