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Tiresias: The Ancient Mediterranean Religions Source 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

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subject book bibliographic info
dream Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 13, 15, 17, 18, 46, 47, 55, 58, 65
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 55, 56, 57, 58, 59, 60, 61, 62, 161, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 369, 370, 371, 372, 373
Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 209
Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 88, 89
Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 161, 241
Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 24, 25, 29, 92, 94, 100, 112, 113, 115, 116, 117, 118, 119, 120, 121, 122, 124, 126
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 57, 61, 81, 90, 163, 215, 220, 237, 351
Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 32, 33, 41, 66, 67, 79, 154, 155, 157, 161, 165, 166, 167, 168, 169, 173
Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 107, 135, 196, 204, 205, 207, 208, 362
Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 72, 185, 191
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1122
Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 52, 78, 80, 81, 82, 84, 91, 140, 166, 180, 181, 182, 195, 196, 207, 209, 211, 212, 219, 228, 236, 246, 268, 269
Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 50, 196, 205
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 42, 47, 56, 92, 94, 95, 96, 97
Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 112, 141, 142, 143, 144, 145, 146, 158
Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 10
Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 50, 62, 83, 98, 110, 112, 114, 115, 116, 117, 132, 148, 175, 230
Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 126, 343, 349, 357
Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 156, 170
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 267, 275
Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 42, 71, 82, 83, 84, 96, 108, 109, 143, 171, 176, 177, 206, 252
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 78, 125, 128, 165, 170, 288, 291, 315, 371
Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 14, 54, 61, 62, 63, 67, 68, 104, 110, 116, 117, 119, 120, 121, 123, 126, 129, 130, 131, 133, 134, 135, 137, 138, 139, 141
Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 141
Wilding (2022), Reinventing the Amphiareion at Oropos, 93
de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 103, 193, 374, 397, 406, 407, 408, 409, 410
dream, agamemnon, and a Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 389, 390
dream, allegorical Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14, 16, 17, 18, 27, 31, 52
dream, amphiaraos, diviner, and interpreter, in myth Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 31, 313
dream, and death, dreams, in ancient near eastern literature, dumuzids Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 44
dream, and, simon, essene, archelaus Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 61, 62, 78, 83, 94, 95, 96, 126, 146
dream, apollo, with artemis, in calasiris’ Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 81, 82, 83, 85
dream, artemidorus of daldi interpreter Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 287, 288, 293, 415
dream, artemis, with apollo, in calasiris’ Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 81, 82, 83, 85
dream, asklepios, surgery prompted by asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 198, 199
dream, astyage’s Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 746
dream, at gades, civil war Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 183
dream, atossa Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 95, 109, 110, 111, 128
dream, bilingual letter, and incubation during festivals Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 507, 508, 509, 741, 742
dream, bilingual letter, and proxy incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 615, 616
dream, bilingual letter, and use of written inquiries forincubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 506, 507
dream, book achmes, of Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 295
dream, book fragment, oxyrhynchus, greek Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 94
dream, book, assyrian Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 131
dream, book, dream, interpreters/interpretation, ancient near east, assyrian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 61, 62
dream, books, dream, interpreters/interpretation, egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 94, 399
dream, books, dreams, and dream, interpreters Johnston (2008), Ancient Greek Divination, 16, 136
dream, books, dreams, in egypt, puns in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 82
dream, callirhoe, of Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 69
Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 98
dream, charite, of Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 92, 96, 117
dream, charites dead husband, of Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 117
dream, chester beatty dream, book, or, ramesside book Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 61, 77, 82, 83, 93, 94, 719, 723
dream, chrysothemis, and a Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 388, 389, 390
dream, cleitophon of Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 114, 117, 132
dream, clytemnestra’s Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 745
dream, concerning servant girl, mari, ancient near eastern kingdom, womans Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 60, 613
dream, conveyed to king by queen, mari, ancient near eastern kingdom Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 60, 61
dream, credibility Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 128, 131, 168, 170, 242, 248, 262
dream, definition, of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 184, 185
dream, deir el-medîna, consultation of oracle prompted by Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 82
dream, dido Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 89, 275
dream, divination, ancient near eastern, extispicy report pertaining to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 57
dream, divination, dreams Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 73, 75, 79, 83, 84, 85, 87, 91, 94, 104, 111, 114, 117, 122, 123, 127, 129, 133, 151, 153, 154, 159, 161, 165, 169, 178
dream, divinities, ancient near eastern, zaqīqu/ziqīqu spirit Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 32, 40, 41, 744
dream, divinities, ancient near eastern, zaqīqu/ziqīqu, lesser spirits Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 41
dream, djehutiemhab, new kingdom official, recipient of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 83, 84, 613, 735, 736, 742
dream, dream, bilingual letter, hathor or psais/shaï as possible source of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 504, 508, 509
dream, dream, interpreter/oneiromancer, ḫartibi, egyptian interpreters, ḥry-tp.w, in assyrian royal court Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 719
dream, dream-divination, bilingual letter, question of incubation or private Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 506, 507
dream, dream-interpreter, interpreter/oneiromancer, ensi Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 62
dream, dream-interpreter, interpreter/oneiromancer, šāʾilu/šāʾiltu Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 62
dream, dreams, and interpreters, incubation oracles Johnston (2008), Ancient Greek Divination, 90, 91, 92, 93, 94, 95
dream, dreams, dreams, and interpreters, physical forms of gods in Johnston (2008), Ancient Greek Divination, 164, 165
dream, dreams, dreams, and interpreters, spells for obtaining Johnston (2008), Ancient Greek Divination, 164, 165, 166
dream, dreams, interpretation, technē of Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 94, 95
dream, electra, and a Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 388, 389, 390
dream, ezekiel, tragedian, moses’s Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 5, 6, 50
dream, featuring priest, thotortaios, son of pachoy, servant at karnak Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 497, 499, 500, 501
dream, from pan, plague, troizen plague ended following Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 527
dream, hannibal, hannibal barca Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 40, 177, 178, 181, 182, 183, 184
dream, haruspices, validate Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 128
dream, healing, dream, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 6, 115, 120, 124, 135
dream, heracles, and a Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 387, 388
dream, herodotus, on astyage’s Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 746
dream, hydaspes, of Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 210
dream, imagery, myth/mythology Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 34, 35, 142, 143
dream, in documentary text, dreams, in ancient near east, earliest Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 49
dream, in electra, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 388, 389, 390, 391
dream, in famine stele, djoser, pharaoh Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89, 425
dream, in libation bearers, the, aeschylus, clytemnestra’s Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 389, 390, 391
dream, in raphia decree, ptolemy, reference to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 91, 92
dream, in ritual context Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 168
dream, in women of trachis, the, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 387, 388
dream, incubation Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 68, 69, 70, 71, 72, 73, 74, 75, 77, 78, 79, 80, 82, 83, 87, 91
dream, incubation and Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 246
dream, incubation, technique Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 79, 80
dream, incubation, therapeutic/divinatory Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 91
dream, interpretation by churchs kollouthos, saint, patēr, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 733, 734, 747, 774, 775
dream, interpretation in context of divination, dream, interpreters/interpretation, greece and rome Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 5
dream, interpretation literature, dream, interpreters/interpretation, greece and rome Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27, 29
dream, interpretation, archelaus, king of cappadocia, and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 61, 62, 78, 83, 94, 95, 96, 126, 146
dream, interpretation, divination Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 35, 38, 99, 137
dream, interpretation, dream Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 112
dream, interpretation, dream, interpreter/oneiromancer, earliest reference to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63
dream, interpretation, dream, interpreters/interpretation, egypt, lector-priests/magicians and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 433, 719, 721, 725, 733
dream, interpretation, dream, interpreters/interpretation, egypt, question of recluses and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 731, 732, 733
dream, interpretation, dream, interpreters/interpretation, egypt, wab-priests and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 437
dream, interpretation, dreams Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 3, 82, 169
dream, interpretation, joseph, genesis patriarch, and Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 71, 72, 125, 126, 127
dream, interpretation, mari, ancient near eastern kingdom, pre-sargonic ritual text concerning Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63
dream, interpretation, pastophoroi, egyptian cult officials, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 719, 720, 721, 722, 723, 724, 725, 726, 730, 733
dream, interpretation, technē, of Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 94, 95
dream, interpreted in demotic tale, necho i, pharaoh Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 90
dream, interpreter and, dreams, osorapis/sarapis, at saqqâra, and cretan Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 401, 405, 416, 417
dream, interpreter, dream, interpreters/interpretation, greece and rome, achilless call for a Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58
dream, interpreter, ḥor of sebennytos, as Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 724, 725
dream, interpreter, saqqâra, general, cretan Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 414, 728, 729, 730, 731
dream, interpreter/oneiromancer Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 47, 48, 62
dream, interpreter/oneiromancer, in gilgamesh Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 40, 41
dream, interpreter/oneiromancer, in pre-sargonic mari, earliest evidence Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63
dream, interpreters Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 59
Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 105, 107
Mikalson (2003), Herodotus and Religion in the Persian Wars, 16, 38, 43, 200
dream, interpreters at isieia, isis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 153, 375, 717, 718, 727, 728
dream, interpreters at menouthis, asklepiodotos of alexandria, philosopher, consultation with Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 733
dream, interpreters at sarapieia, sarapis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 338, 349, 356, 357, 358, 389, 390, 392, 717, 718, 726, 727, 729, 731
dream, interpreters in roman forum, rome Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 717
dream, interpreters unsuccessful, artemidorus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 338, 727
dream, interpreters, alexandria sarapieion, possible presence of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 338, 726, 727
dream, interpreters, athens isieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 153, 717, 718, 719
dream, interpreters, athens sarapieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 349, 717, 718, 726
dream, interpreters, cicero, m. tullius cicero, on infertility and Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 59
dream, interpreters, delos sarapieia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 356, 357, 358, 389, 390, 392, 717, 718, 729, 731
dream, interpreters, dream, interpreter/oneiromancer, professional Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 48, 64
dream, interpreters, dream, interpreters/interpretation, egypt, professional Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 17, 18, 719, 726, 727, 728, 729, 730, 731, 732, 733
dream, interpreters, dream, interpreters/interpretation, greece and rome, professional Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 717
dream, interpreters, dreams, and Johnston (2008), Ancient Greek Divination, 9, 10, 14, 15, 16, 109, 134, 135, 136, 137, 161
dream, interpreters, ptolemaios archive, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 420, 718, 719, 728, 732
dream, interpreters, saqqâra, general, presence of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 414, 420, 718, 719, 731, 732
dream, interpreters/interpretation dreams, , egypt, joseph and the pharaohs Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 85, 86
dream, interpreters/interpretation dreams, , egypt, use of numbered Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 401, 470, 718
dream, interpreters/interpretation, ancient near east Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 47, 61, 62, 63
dream, interpreters/interpretation, christian, patēr at kollouthos church Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 733, 734, 747, 774, 775
dream, interpreters/interpretation, egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 717, 718, 719, 720, 721, 722, 723, 724, 725, 726, 727, 728, 729, 730, 731, 732, 733, 734
dream, interpreters/interpretation, egypt, and house of life Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 723
dream, interpreters/interpretation, egypt, at saqqâra Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 414, 483, 718, 719, 725, 728, 729, 730, 731, 732
dream, interpreters/interpretation, egypt, in artemidorus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 338
dream, interpreters/interpretation, egypt, in demotic literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 90
dream, interpreters/interpretation, egypt, in greco-roman egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 17, 18, 728
dream, interpreters/interpretation, egypt, in pharaonic egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 17, 82, 83, 719, 728, 733
dream, interpreters/interpretation, egypt, locations in temple complexes Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 722, 723
dream, interpreters/interpretation, egypt, reference in karnak inscription, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 82
dream, interpreters/interpretation, egypt, saite period, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 81
dream, interpreters/interpretation, greece and rome, at sanctuaries of isis and sarapis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 153, 349, 356, 357, 358, 389, 390, 717, 718, 719, 726, 727, 729, 731
dream, interpreters/interpretation, greece and rome, limited role in greek and roman religion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 717
dream, invitations to enter lydian underworld sanctuaries, religion, greek Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 297, 298
dream, ipuy, new kingdom workman, recipient of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 83, 84, 735, 736, 737
dream, isis, in thyamis’ Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 42, 143
dream, isis, prayer in ptolemaios archive Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 622, 623
dream, jacobs Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 108, 116, 117, 207
dream, kallimachos’ brothers, of Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 83
dream, l Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 170
dream, l, visions Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 287
dream, letter, bilingual Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 96, 504, 505, 506, 507, 508, 509, 614
dream, leucippe, of Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 148
dream, leucippe’s mother, of Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 110, 116
dream, livy, titus livius, hannibal’s Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 40, 181, 182, 183, 184
dream, mandoulis, issue of waking vision vs. Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 560, 561
dream, mandoulis, possible prayer for Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 555, 621
dream, myth Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 10
dream, nabonidus, neo-babylonian king, dedication of dagger prompted by Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 50
dream, novel, novels, as myth and Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 9, 71
dream, of ammon, ptolemaios archive, ptolemaioss Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 439
dream, of clytemnestra Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 106, 108
dream, of clytemnestra, sophocles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 141, 388, 389, 390, 391
dream, of deceased in roman funerary epigram, religion, roman Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 616
dream, of deianira Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 387, 388
dream, of ginsburg, c. d., glaphyra Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 62, 94, 95
dream, of god Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 169, 270
dream, of hannibal Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 112
dream, of memphis, setting of nektanebos, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 90, 445, 446, 739
dream, of nebuchadnezzar Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 115, 118, 121, 124
dream, of nektanebos, demotic prophecy of petesis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 79, 90, 399, 436
dream, of nektanebos, demotic prophecy of petesis, as evidence of pre-ptolemaic incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 79, 90
dream, of nektanebos, demotic prophecy of petesis, incubation at haroeris temple in sequel, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 85
dream, of nektanebos, demotic prophecy of petesis, possible setting Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 90, 445, 446
dream, of nektanebos, demotic prophecy of petesis, prayer to isis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 623
dream, of nektanebos, demotic prophecy of petesis, sequel Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 85, 90
dream, of nektanebos, demotic prophecy of petesis, significance of date Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 79, 90, 739
dream, of nektanebos, isis, in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 386, 445, 446, 623, 739
dream, of pluto statue at sinope, ptolemy i Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92, 98
dream, of ptolemy isis, appearance in iv, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92
dream, of ptolemy iv, raphia decree, reference to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 91, 92
dream, of saqqâra, general, setting of nektanebos, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 90, 445, 446
dream, of sarapis, ptolemaios archive, ptolemaioss Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 399, 420
dream, of scipio Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 40, 166, 167, 200, 202, 232
McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 60, 61, 62, 88
dream, of scipio africanus Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 126, 127, 128, 131, 132
dream, of scipio, cicero König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 43
dream, of speaking cult statue, dreams, in ancient near east Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 59
dream, of the cross, dreams, in late antique and medieval christianity, curative Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 788
dream, of thoth as foreman, ḥor of sebennytos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 440, 441
dream, omen of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27
dream, omen of by isis and sarapis, ibid., for priest Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 162
dream, omen of interpretation of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 277
dream, omen of sent by selene Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139
dream, on same matter, incubation, multiple individuals seeking Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 388, 391
dream, onar, ghost of clytemnestra, as Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 148, 151, 154, 156, 158, 159, 160, 161, 162, 163, 164
dream, oracle, formulas, to induce Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 114
dream, oracles, and a Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 387, 388
dream, oracles, divination Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 33, 99, 103, 121, 124, 133, 142, 173
dream, orestes, and a Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 389, 390
dream, panthea, of Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 75
dream, pastophori, sacred college, summoned by lector, one of asinius marcellus, like figure in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27
dream, penthesilea, epithets Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 112, 113
dream, possibly pertaining to cleopatra ii, ptolemaios archive, ptolemaioss Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 438, 439
dream, prognosticatory Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 128, 251
dream, prophetic Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 4, 17, 27, 28, 29
dream, ptolemy ii, ostrakon recording third-party Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 437, 468
dream, recall Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 77
dream, recall, and medicine Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 93, 94, 95, 96, 97
dream, recall, athenians, and Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 77
dream, recall, in private lives Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 96, 97, 100
dream, recall, repetition of Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 96, 97
dream, recall, techniques Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 77
dream, received by court official, mari, ancient near eastern kingdom, unsolicited Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 59
dream, received during lunar festival, ptolemaios archive Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 738, 739
dream, regulations revealed in Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 89
dream, reinterpreted Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 161, 168
dream, relief from kos, cyrus and john, saints, daikrates Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 656, 657, 658
dream, revealing plants curative quality, cicero, on Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26
dream, ritual texts and incantations, ancient near east, nusku ritual to obtain a pleasant Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 64
dream, ritual, ritual texts and incantations, ancient near east, shamash-shum-ukin Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 52, 60, 73, 744
dream, shared Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 58, 128
dream, stesichorus of himera, and clytemnestra’s Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 389, 745
dream, theory, arabic van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 171
dream, vision, perspicacity of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 279
dream, vision, vision Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 5, 25, 63, 133
dream, visions Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 127, 134
dream, visions, akkadian Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 34, 35
dream, with prayer to sarapis and isis, ptolemaios archive Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 331, 406, 420, 622, 623
dream, xerxes, and a Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 387
dream-divination, discovered by telmessians, dreams, general Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 111
dream-divination, in pharaonic times, dreams, in egypt, private Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 75, 77, 80, 81, 82, 83, 84
dream-divination, on roof dreams, in ancient near east Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 64, 72, 73, 736
dream-omens, collections, dreams, in ancient near east Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 62
dream-related, texts, dreams, in ancient near east, puns in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 36, 62
dream/epiphany, divination, ancient near eastern, auditory Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58, 68, 565, 566
dream/epiphany, divination, greek and roman, auditory Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58, 210, 565, 566, 569, 570
dreamed, up Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 99, 164
dreaming van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 216
dreaming, classification of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 190, 191
dreaming, contents of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 171
dreaming, erotic, dreams, van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 259, 271
dreaming, incubation, christian, miraculous cures obtainable without Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 804
dreaming, mandoulis, question of locus for Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 558, 561
dreaming, medical, interpretation of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 169, 171
dreaming, origin of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 182, 183
dreaming, rome, therapeutic benefits of Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 91
dreaming, sleep and Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 179, 180, 181, 182, 206, 208
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dreams Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 81
Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 227
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Brule (2003), Women of Ancient Greece, 8, 100, 103, 104
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 414, 415
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Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 171, 242
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dreams, aelius aristides, unsolicited Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 201, 202
dreams, aeschylus, and Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 387, 388, 389, 390, 391
dreams, alexandria sarapieion, and therapeutic Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27
dreams, alexandria, alexandrians and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 67, 338, 380
dreams, allegorical Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 34, 35, 36, 37, 38, 39, 40, 46, 47, 152, 153, 154, 156, 157, 182, 184, 185
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dreams, ancient theory Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 149
dreams, and autosuggestion, asklepieia, prescriptive Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 229
dreams, and daimones Mikalson (2010), Greek Popular Religion in Greek Philosophy, 26, 119, 121, 123
dreams, and divination Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 115, 116, 117
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dreams, and divine epiphanies in reliefs, religion, greek Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 635, 636, 637, 638, 639, 640, 641, 642, 643, 644, 645, 646, 647, 648, 649, 650, 651, 652, 653, 654, 655, 656, 657, 658, 659
dreams, and diviners, dreams, in hebrew bible and jewish literature, warnings against heeding Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 66, 67, 68
dreams, and emptyheaded people Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 96, 97, 99, 116, 159, 160, 161, 164
dreams, and healing, incubation, healing visions Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 142, 143, 479, 481, 494, 506, 508, 509, 510
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dreams, and prophecies Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 109
dreams, and unconscious, plato, sexual Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 27, 413
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dreams, and visions, of lover Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 193, 194
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dreams, artemios, saint, miraculous cures not attributed to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 796
dreams, as demonic Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 113, 117, 118, 119, 120, 121, 157
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dreams, asklepios, lack of verse oracles in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 348
dreams, asklepios, provides athletic tips in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 116, 117, 175
dreams, asklepios, types of therapeutic Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 213, 214, 215, 216, 217, 218
dreams, at menouthis, dreams, in late antique and medieval christianity, ps.-cyril on Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 373
dreams, at pergamon asklepieion, apollonius of tyana, advice on ensuring useful Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 261
dreams, at saqqâra, imhotep, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 401, 427, 428, 429, 430, 431, 432, 433, 434, 606
dreams, at saqqâra, isis, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 401, 445, 446
dreams, being sought from jesus, incubation, christian, lack of evidence for Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 749
dreams, calling for sexual abstinence Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 145
dreams, cicero, on prescriptive Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26, 348
dreams, consent is something that will subsequently bypass the will, augustine, in sexual Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 415
dreams, cornelius sulla, l. Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 71
dreams, criticisms of Mikalson (2010), Greek Popular Religion in Greek Philosophy, 122, 123, 130, 244
dreams, cyrus and john, saints, lack of evidence for solicited Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 795
dreams, cyrus and john, saints, prescriptive Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 795
dreams, damascius, philosopher, on alexandrians and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 380
dreams, deir el-bahari, sanctuary of amenhotep and imhotep, texts with numbered Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 470, 718
dreams, deir el-medîna, oracle question pertaining to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 82
dreams, demetrios, saint, lack of evidence for solicited Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 797
dreams, democritus on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 124, 236
dreams, democritus, on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 124, 236
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 170, 201
dreams, diogenes of sinope, on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 124, 130
dreams, diogenes on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 124, 130
dreams, divination by Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 20
dreams, divination, by Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 20
dreams, divination, egyptian and greco-egyptian, oracular consultation pertaining to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 82
dreams, dream, , general, within a Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 420
dreams, dream-divination, , general, domestic Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 4, 5, 14, 18, 63, 64
dreams, dreams, , general, bactrian eumeces stone and oracular Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 4, 5
dreams, dreams, , general, daytime Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 83, 705, 780
dreams, epictetus, stoic, contest appearances even in Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 413, 414
dreams, epidauros asklepieion, machaon and podalirios seen in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 224
dreams, epidauros miracle inscriptions, possible role in inspiring Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 173
dreams, erotic Hubbard (2014), A Companion to Greek and Roman Sexualities, 157, 158, 177, 261, 300, 302
dreams, fear, and Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 387, 388, 389, 390, 391
dreams, featuring gods, dreams, in egypt, earliest Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 33, 82, 83, 84, 85, 86
dreams, freedom from, zeno of citium, stoic, sexual Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 413, 414
dreams, from asklepios, libanius Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 705, 711
dreams, from gods, ḥor of sebennytos, unsolicited Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 95
dreams, from gods, ptolemaios archive, unsolicited Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14, 95, 419, 420
dreams, galen, and medical/prescriptive Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 23, 24, 25, 26, 199, 205, 230, 348
dreams, general, authorizing entry to shrine Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 386
dreams, general, leading to cult expansions Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92
dreams, general, not requiring interpretation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 5, 27, 28
dreams, general, providing inspiration for literary undertaking Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 200, 201, 558
dreams, general, reliability of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26, 27, 28
dreams, general, solicited vs. unsolicited Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 4, 5, 14
dreams, gods, as senders of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 143, 144, 189
dreams, gods, in Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 68, 71, 72, 73, 74, 78, 87, 89, 90, 91, 92, 93, 96, 97, 100, 101, 102, 103
dreams, hathor, festivals linked to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 508, 735, 736, 737, 741, 742
dreams, heraclitus, on van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 170
dreams, herdsman, leader of Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 75, 186, 302
dreams, herodotus, on van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 170
dreams, horus-of-pe, sacred falcons of horus and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 28, 512
dreams, ḥor of sebennytos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 95, 400, 414, 416, 417, 418, 432, 435, 436, 437, 438, 439, 440, 441, 442, 443, 444, 508, 725, 737, 738
dreams, imhotep, ritual texts for summoning in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 75, 76, 433, 434
dreams, in a temple Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 55
dreams, in ancient near dream-divination, ?, east, cylinder-seal visually representing Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 62
dreams, in ancient near dream-divination, ?, east, democratization of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63, 64
dreams, in ancient near dream-divination, east, private Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63
dreams, in ancient near east, ammiditana Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 49
dreams, in ancient near east, ašurbanipal Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58, 59
dreams, in ancient near east, concerning health of ḫattušili iii Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 65
dreams, in ancient near east, ean, n, atum Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 47, 48
dreams, in ancient near east, gudea Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 47, 48, 73
dreams, in ancient near east, in early literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 38, 39, 40, 41, 42, 43, 44, 45, 46
dreams, in ancient near east, kurigalzu ii Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 51, 52, 607
dreams, in ancient near east, nabonidus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 49, 50, 51, 52, 53, 60
dreams, in ancient near east, prompting dedication Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 49, 50
dreams, in ancient near east, prompting, re, construction of temple Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 47, 48, 50
dreams, in ancient near east, puduḫepa Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 51
dreams, in ancient near east, received by ordinary individuals Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 47, 63, 64, 65, 66
dreams, in ancient near east, received by ordinary individuals forroyalty Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 45, 46, 59, 60
dreams, in ancient near east, received by priests and ritual experts Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 57, 58, 59, 60, 61, 62, 63, 744
dreams, in ancient near east, received by royalty Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57
dreams, in ancient near east, received domestically Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 42, 43
dreams, in ancient near east, zimri-lim Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 38, 48, 49, 59
dreams, in ancient near east, ḫattušili iii Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 51, 65
dreams, in ancient near eastern literature, bilgames and ḫuwawa Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 42
dreams, in ancient near eastern literature, epic of atraḫasis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 39
dreams, in ancient near eastern literature, epic of gilgamesh Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 40, 41, 42
dreams, in ancient near eastern literature, legend of aqht Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 42, 43
dreams, in ancient near eastern literature, legend of keret Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14, 42, 43
dreams, in ancient near eastern literature, legend of naram-sin Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 43
dreams, in ancient near eastern literature, lugalbanda in the mountain cave Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 44
dreams, in ancient near eastern literature, sargon and ur-zababa Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 45, 46, 616
dreams, in ancient near eastern literature, underworld vision of an assyrian crown prince Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 55, 56
dreams, in ancient near eastern literature, weidner chronicle Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 56, 57
dreams, in ancient near fordream-divination, east, auspicious days Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 744
dreams, in christian life and theology, dreams, in late antique and medieval christianity, role of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 756, 757
dreams, in demotic sources, deir el-bahari, sanctuary of amenhotep and imhotep Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 456, 465, 466, 467, 468, 469, 470
dreams, in dream-divination, ?, egypt, democratization of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 81
dreams, in dream-narratives, egypt, saqqâra graffito with Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 401, 402, 718, 721, 722
dreams, in egypt, amenhotep ii Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 85, 86, 87
dreams, in egypt, amenhotep iii Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89
dreams, in egypt, and cult personnel during pharaonic period Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92, 93, 94, 95
dreams, in egypt, and non-royals Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92, 93, 94, 95, 96, 97
dreams, in egypt, and opening of the mouth ritual Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 93
dreams, in egypt, and oracular amuletic decrees Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 84, 616
dreams, in egypt, and personal religion during new kingdom Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 77, 78, 81, 82, 83, 84
dreams, in egypt, and royalty Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 84, 85, 86, 87, 88, 89, 90, 91, 92
dreams, in egypt, demotic ẖt-mdt dreams, , utterance, employed for Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 433, 441, 442, 725
dreams, in egypt, demotic wꜣḥ dreams, , oracle, employed for Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 441, 442, 481, 501, 725
dreams, in egypt, djoser Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89
dreams, in egypt, featuring prayer to sarapis and isis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 622, 623
dreams, in egypt, in demotic wisdom text Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 99, 100
dreams, in egypt, in opening of book of the temple Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89
dreams, in egypt, lack of sources from third intermediate period Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 93, 94
dreams, in egypt, legitimizing kings reigns Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 86, 87
dreams, in egypt, merenptah Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 86
dreams, in egypt, mesphres, unidentified pharaoh Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 86
dreams, in egypt, nightmares Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 720, 721
dreams, in egypt, osorkon Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 88, 94
dreams, in egypt, predicting lifespan Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 493, 501, 741, 742
dreams, in egypt, ptolemy i Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92, 98
dreams, in egypt, ptolemy iv Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 91, 92
dreams, in egypt, senwosret i Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 84
dreams, in egypt, shabataka Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89
dreams, in egypt, somtutefnakht Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 95
dreams, in egypt, thutmose iv Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14, 83, 86, 87
dreams, in egyptian literature, asklepios epiphany in literary papyrus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 430
dreams, in egyptian literature, bentresh stele Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89
dreams, in egyptian literature, blinding of pharaoh Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 91
dreams, in egyptian literature, book of thoth Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 502, 503
dreams, in egyptian literature, chaeremons alternate version of exodus story Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89
dreams, in egyptian literature, doomed prodigy son Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 610
dreams, in egyptian literature, famine stele Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89
dreams, in egyptian literature, in royal pseudepigrapha and demotic narratives Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 84, 85, 88, 89, 90, 91
dreams, in egyptian literature, instruction of king amenemhet Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 86
dreams, in egyptian literature, king wenamun and the kingdom of lihyan Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 97, 510, 511, 610
dreams, in egyptian literature, life of imhotep, unpublished Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89, 609, 720, 721, 741
dreams, in egyptian literature, setna ii Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 79, 502, 607, 608, 609, 623
dreams, in enochic literary tradition, place of book of Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 61, 64, 65, 69, 70, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 120, 122, 123, 124, 125, 128, 130, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 148, 149, 150, 151, 152, 153, 155, 156, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 187, 188, 190, 191, 193, 194, 195, 196, 197, 198, 199, 200, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 229, 230, 233, 234, 235, 236, 239, 242, 244, 246, 247, 248, 249, 250, 251, 252, 254, 255, 256, 257, 260, 261, 262, 263, 264, 265, 266, 267, 268, 270
dreams, in greek and latin literature, aelian, fragments Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 23, 227
dreams, in greek and latin literature, aelian, on the nature of animals Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 124, 341, 342, 512, 513
dreams, in greek and latin literature, aelius aristides, sacred tales Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 12, 117, 144, 145, 163, 169, 173, 200, 201, 202, 227, 228, 230, 245, 247, 390, 493, 565, 615, 616, 709, 710
dreams, in greek and latin literature, aelius aristides, speech concerning asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 200
dreams, in greek and latin literature, aelius aristides, speech for sarapis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 348
dreams, in greek and latin literature, apuleius, metamorphoses Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 386, 419, 732, 733
dreams, in greek and latin literature, aristophanes, amphiaraos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 104
dreams, in greek and latin literature, arrian, anabasis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 565
dreams, in greek and latin literature, athenaeus, learned banqueters Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14, 319
dreams, in greek and latin literature, cassius dio, roman history Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 320, 321
dreams, in greek and latin literature, cicero, on divination Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26, 168, 316, 348, 626
dreams, in greek and latin literature, damascius, philosophical history Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 230, 533, 534, 535, 536, 537, 538
dreams, in greek and latin literature, dio chrysostom, to the alexandrians Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 380, 381
dreams, in greek and latin literature, diodorus of sicily, library of history Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 298, 360, 361, 362, 363
dreams, in greek and latin literature, euripides, iphigenia in tauris Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 101
dreams, in greek and latin literature, galen, commentary on the hippocratic oath, lost Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 205
dreams, in greek and latin literature, galen, on the method of medicine Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26
dreams, in greek and latin literature, galen, on the nature and powers of simple medications Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 122
dreams, in greek and latin literature, galen, on treatment by venesection Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26, 199
dreams, in greek and latin literature, galen, outline of empiricism Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25, 122
dreams, in greek and latin literature, heliodorus, ethiopian tale Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 609, 610
dreams, in greek and latin literature, herodian, history of rome from the death of marcus aurelius Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120
dreams, in greek and latin literature, herodotus, histories Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89, 106, 324, 325
dreams, in greek and latin literature, homer, odyssey Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27
dreams, in greek and latin literature, hyperides, for euxenippos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 311
dreams, in greek and latin literature, josephus, against apion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89
dreams, in greek and latin literature, josephus, jewish antiquities Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 110, 111
dreams, in greek and latin literature, julian, against the galilaeans Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 110
dreams, in greek and latin literature, libanius, autobiography Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 704, 705, 707, 710, 711
dreams, in greek and latin literature, libanius, letters Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 698, 701, 702, 703, 711
dreams, in greek and latin literature, libanius, oration in praise of antioch Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92
dreams, in greek and latin literature, longus, daphnis and chloe Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 4, 5
dreams, in greek and latin literature, lykophron, alexandra Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 304, 305
dreams, in greek and latin literature, marcus aurelius, meditations Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120
dreams, in greek and latin literature, marinus, life of proclus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 210, 493
dreams, in greek and latin literature, pausanias, description of greece Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 183, 281, 303, 304, 313, 314, 390, 527
dreams, in greek and latin literature, petronius, satyricon Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 613
dreams, in greek and latin literature, philostratus, life of apollonius of tyana Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 312, 313
dreams, in greek and latin literature, philostratus, lives of the sophists Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 173, 174, 230, 231
dreams, in greek and latin literature, pindar, olympian odes Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 101, 102
dreams, in greek and latin literature, pliny the elder, natural history Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 86
dreams, in greek and latin literature, plutarch, consolation for apollonios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 325
dreams, in greek and latin literature, plutarch, life of aristides Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 102
dreams, in greek and latin literature, plutarch, life of cleomenes Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 565
dreams, in greek and latin literature, plutarch, life of lucullus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 526
dreams, in greek and latin literature, plutarch, on isis and osiris Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92
dreams, in greek and latin literature, plutarch, on the decline of oracles Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 322
dreams, in greek and latin literature, plutarch, on the face appearing on the moons orb Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 617
dreams, in greek and latin literature, pomponius mela, description of the world Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 106, 107
dreams, in greek and latin literature, posidippus, iamatika epigrams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 217
dreams, in greek and latin literature, procopius, on buildings Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 763
dreams, in greek and latin literature, ps.-callisthenes, alexander romance Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 317
dreams, in greek and latin literature, ps.-hippocrates, letters Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 223, 224
dreams, in greek and latin literature, rufus of ephesus [in oribasius, remains of medical collections] Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 122
dreams, in greek and latin literature, suetonius, life of vespasian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 339
dreams, in greek and latin literature, sulla, memoirs, lost Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 567
dreams, in greek and latin literature, tacitus, annals Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 539
dreams, in greek and latin literature, tacitus, histories Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92, 339
dreams, in greek and latin literature, theosophical oracles Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27
dreams, in greek and latin literature, varro, eumenides Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 348, 349
dreams, in greek and latin literature, vergil, aeneid Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27
dreams, in greek and latin literature, xenophon, anabasis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 656
dreams, in greek and latin literature, xenophon, on the commander of cavalry Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 565
dreams, in greek literature Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 172
dreams, in hebrew bible and jewish dreams, literature, auditory Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68
dreams, in hebrew bible and jewish dreams, literature, israelites conception of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 32, 33
dreams, in hebrew bible and jewish literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 66, 67, 68, 69, 70, 71
dreams, in hebrew bible and jewish literature, balaam Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68
dreams, in hebrew bible and jewish literature, book of daniel Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 66
dreams, in hebrew bible and jewish literature, book of job Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14
dreams, in hebrew bible and jewish literature, daniel Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68
dreams, in hebrew bible and jewish literature, hagar Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68
dreams, in hebrew bible and jewish literature, in works of hellenistic and roman periods Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 66, 67
dreams, in hebrew bible and jewish literature, jacob Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68, 69, 70, 71
dreams, in hebrew bible and jewish literature, midianite soldier Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 47
dreams, in hebrew bible and jewish literature, psalms Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68
dreams, in hebrew bible and jewish literature, samuel Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68
dreams, in hebrew bible and jewish literature, saul Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68
dreams, in hebrew bible and jewish literature, solomon Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 53, 54, 55, 68, 111
dreams, in kush, harsiyotef Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 87, 88
dreams, in kush, irike-amannote Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 87
dreams, in kush, nastasene Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 88
dreams, in kush, tanutamun Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 87, 95
dreams, in late antique and medieval christian literature, agathon, ?, book of the consecration of the sanctuary of benjamin Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 776
dreams, in late antique and medieval christian literature, anon., [kollouthos in untitled coptic miracle tales] Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 773, 774
dreams, in late antique and medieval christian literature, anon., [philotheos in untitled coptic text] Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 777
dreams, in late antique and medieval christian literature, anon., [untitled syriac life of st. dometios] Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 764
dreams, in late antique and medieval christian literature, anon., account concerning the establishment of the shrines of the theotokos at the pege and the miracles occurring in them Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 766
dreams, in late antique and medieval christian literature, anon., book of the appearance of st. michael at monte gargano Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 789, 790
dreams, in late antique and medieval christian literature, anon., concerning the miracles currently accomplished in the most sacred shrine of the holy and great prophet isaiah Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 765, 766
dreams, in late antique and medieval christian literature, anon., encomium [of st. menas] Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 769
dreams, in late antique and medieval christian literature, anon., further miracles [ofst. menas] Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 769, 770
dreams, in late antique and medieval christian literature, anon., les dix merveilles de larchange michel Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 777
dreams, in late antique and medieval christian literature, anon., life of eligius, bishop of noviomagus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 788
dreams, in late antique and medieval christian literature, anon., life of st. letardus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 787
dreams, in late antique and medieval christian literature, anon., life of st. magdalveus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 789, 790
dreams, in late antique and medieval christian literature, anon., life of st. maximinus, bishop of trier Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 787, 788
dreams, in late antique and medieval christian literature, anon., life of st. symeon stylites the younger Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 779, 780
dreams, in late antique and medieval christian literature, anon., miracles of st. agnello Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 802
dreams, in late antique and medieval christian literature, anon., miracles of st. ptolemaios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 776
dreams, in late antique and medieval christian literature, anon., praise for the miracles of st. therapon the holy martyr Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 765, 797
dreams, in late antique and medieval christian literature, augustine, on the city of god Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 786
dreams, in late antique and medieval christian literature, bede, ecclesiastical history Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 787
dreams, in late antique and medieval christian literature, celestine i, [untitled encomium] Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 759
dreams, in late antique and medieval christian literature, cyril of scythopolis, life of st. euthymios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747
dreams, in late antique and medieval christian literature, cyril of scythopolis, life of st. saba Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 758
dreams, in late antique and medieval christian literature, daniel of sketis, andronikos the money-dealer and his wife athanasia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 759
dreams, in late antique and medieval christian literature, eustratios, life of st. eutychios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 758, 759
dreams, in late antique and medieval christian literature, evagrius scholasticus, ecclesiastical history Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747
dreams, in late antique and medieval christian literature, first life of sts. cyrus and john Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 372
dreams, in late antique and medieval christian literature, george of sykeon, life of theodore of sykeon Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 758
dreams, in late antique and medieval christian literature, gregory of nyssa, sermon in praise of the forty martyrs Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 754, 755
dreams, in late antique and medieval christian literature, gregory of tours, glory of the confessors Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 785, 786
dreams, in late antique and medieval christian literature, gregory of tours, glory of the martyrs Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 779, 785, 786, 799, 800
dreams, in late antique and medieval christian literature, gregory of tours, on the powerful deeds of the bishop st. martin Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 783, 784, 785
dreams, in late antique and medieval christian literature, gregory of tours, on the suffering and powerful deeds of the martyr st. julian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 785, 786
dreams, in late antique and medieval christian literature, gregory the great dialogues Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 789, 802
dreams, in late antique and medieval christian literature, john eleemon, life of tychon Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 760
dreams, in late antique and medieval christian literature, john rufus, plerophoria Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 759
dreams, in late antique and medieval christian literature, mark the deacon, life of saint porphyrius Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 759
dreams, in late antique and medieval christian literature, ps.-ambrose, suffering of st. agnes Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 788, 789
dreams, in late antique and medieval christian literature, ps.-augustine, on the miracles of st. stephen Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 786, 787
dreams, in late antique and medieval christian literature, severus of antioch, on the martyr st. leontius Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 758
dreams, in late antique and medieval christian literature, sophronios, panegyric Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 372
dreams, in late antique and medieval christian literature, sozomen, ecclesiastical history Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 765, 800, 801
dreams, in late antique and medieval christian literature, tatian, against the greeks Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 260
dreams, in late antique and medieval christian literature, timothy of alexandria, ?, concerning the miracles of the glorious martyr st. menas Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 769, 770
dreams, in late antique and medieval christian literature, venantius fortunatus, carmina Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 788
dreams, in late antique and medieval christian literature, venantius fortunatus, life of germanus, bishop of paris Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 788
dreams, in late antique and medieval christian literature, venantius fortunatus, life of st. radegund Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 788
dreams, in late antique and medieval christian literature, zacharias scholasticus, life of severus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 388
dreams, in late antique and medieval dreams, christianity, council of carthage on martyr shrines and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 760
dreams, in magical papyri, magic, invocations for Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15, 433, 434, 496, 506, 623
dreams, in medicine Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 105, 106
dreams, in the jewish and christian traditions Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 210
dreams, including priests Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 59, 60, 61, 62, 63, 64, 72
dreams, including sacrifice Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 76
dreams, influenced arnobius conversion, jerome, says Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 117, 118, 119, 120, 121
dreams, interpretation of Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 65
Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 8, 9, 112, 113, 114
Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 224, 226
Hubbard (2014), A Companion to Greek and Roman Sexualities, 297, 298, 300
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 60, 66
Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 81, 193, 263, 287, 288, 289, 290, 292, 293, 294, 295, 353, 354, 355
dreams, interpretation of by priests Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 84, 120
dreams, interpretation, of Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 75, 77, 78, 94, 95, 100
dreams, interpretation, of military campaigns Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 70
dreams, interpreted, ḥor of sebennytos, has Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 725, 726
dreams, involve consent of will, augustine, sexual Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 115, 381, 382, 413, 414, 415
dreams, isis, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139
dreams, isis, in worshipers Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 386, 390
dreams, knowledge, of Levison (2009), Filled with the Spirit, 50, 251
dreams, kosmidion, healing miracles not involving Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 795
dreams, lead to conversion, arnobius Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 117, 118, 119, 120, 121
dreams, lebena asklepieion, dedications citing Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 35, 189
dreams, libation bearers, the, aeschylus, and frightening Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 390, 391
dreams, mari, ancient near eastern kingdom, letters concerning royal Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 48, 49
dreams, martin of tours, saint, healing miracles not involving Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 784
dreams, means of knowing gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 124, 236
dreams, medical literature on van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 181, 192
dreams, message of Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 10, 19, 28, 31, 52
dreams, movement, and Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 99, 101, 114, 162
dreams, nabonidus, neo-babylonian king, temple construction at harran prompted by Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 50, 51
dreams, noahs Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 112, 113
dreams, not sufficiently distinguished from nocturnal emissions, augustine, consent to sex in Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 381, 382, 415
dreams, of apollo, julian Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 251
dreams, of arminestus Mikalson (2003), Herodotus and Religion in the Persian Wars, 94, 95, 97, 113
dreams, of asklepios, artemidorus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14, 15, 263, 264
dreams, of astyages Mikalson (2003), Herodotus and Religion in the Persian Wars, 158
dreams, of cambyses of persia Mikalson (2003), Herodotus and Religion in the Persian Wars, 82, 141, 143, 158, 159, 200, 207, 227
dreams, of cyrus of persia Mikalson (2003), Herodotus and Religion in the Persian Wars, 141, 158, 200, 208
dreams, of datis, persians’ general Mikalson (2003), Herodotus and Religion in the Persian Wars, 36, 41, 122, 158, 206
dreams, of egyptian gods, artemidorus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 390
dreams, of gods during late period, dreams, in egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 95
dreams, of gods during ptolemaic period, dreams, in egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 95, 96
dreams, of hippias Mikalson (2003), Herodotus and Religion in the Persian Wars, 15, 16, 29, 200
dreams, of interest to the king, mari, ancient near eastern kingdom, letters concerning Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 59
dreams, of otanes Mikalson (2003), Herodotus and Religion in the Persian Wars, 158
dreams, of polycrates’ daughter Mikalson (2003), Herodotus and Religion in the Persian Wars, 141, 146, 200
dreams, of sacred lions, heliopolis, aelian on Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 512, 513
dreams, of sarapis, artemidorus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 332, 333, 390, 658, 727
dreams, of sexuality Brule (2003), Women of Ancient Greece, 100, 103, 104
dreams, of socrates Mikalson (2010), Greek Popular Religion in Greek Philosophy, 116, 121, 122
dreams, of the plataean general, zeus soter, in Jim (2022), Saviour Gods and Soteria in Ancient Greece, 52, 53
dreams, of xerxes of persia Mikalson (2003), Herodotus and Religion in the Persian Wars, 40, 41, 42, 43, 73, 82, 141, 148, 158, 159, 200, 206, 227, 231
dreams, on Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 96
dreams, oneiroi and enhypnia Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 8, 9, 33, 34, 35, 36, 131, 152, 153, 182, 213
dreams, oneiromancy, augustine, on Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 137
dreams, or oracles, interpretation of Wynne (2019), Horace and the Gift Economy of Patronage, 192, 193, 194, 204, 205, 218
dreams, or visions, prophecy Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 65, 108, 109, 149, 220
dreams, oracle Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 86
dreams, oracles, revelations in de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 103, 193, 374, 406, 407, 408, 409, 410
dreams, origins of Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 5, 23, 43, 44, 45, 134, 143, 151, 152, 153
dreams, penelopes, dream, Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 232
dreams, persians, the, aeschylus, and Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 387
dreams, philo, on Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 128
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 128
dreams, plato, on van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 170, 173
dreams, precognitive Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 5, 23, 33, 34, 35, 39, 45, 46, 47, 48, 49, 81, 82, 143, 152, 153, 154, 155, 182
dreams, predicting lifespan, artemidorus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 493
dreams, predictive Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 54, 93, 96, 99, 100, 101, 113, 140, 141, 151, 160, 161, 183
dreams, priests adolescent, as interpreters of Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 84, 120
dreams, priests adolescent, in Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 59, 60, 61, 62, 63, 72
dreams, prophecy and revelation Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 65, 66, 120, 148, 149, 150, 197, 220, 221
dreams, prophetic Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 154, 155, 157
dreams, prophetic, dreams, Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 99, 102, 103, 112, 115, 120, 124, 172, 178, 179
dreams, ptolemaios archive, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 18, 95, 399, 414, 418, 419, 420, 421, 422, 423, 438, 439, 447, 731, 732, 738, 739
dreams, ptolemaios archive, apollonios, brother of ptolemaios, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 399, 400, 406, 407, 419, 420, 421, 732
dreams, ptolemaios archive, texts with numbered Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 718
dreams, public Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 47, 178, 179
dreams, received domestically, ptolemaios archive Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 18, 419
dreams, received, incubation, christian, multiple Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 792
dreams, recorded same night, dreams, general, multiple Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 419, 616
dreams, religion, of Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 96, 97
dreams, revelation Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
dreams, rome Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 89, 90, 91, 103
dreams, sacred animals, egyptian, sacred falcons of horus and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 512
dreams, sarapis, cult of in thessalonica, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139
dreams, sarapis, in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92, 332, 333, 341, 342, 343, 348, 349, 354, 355, 380, 381, 390, 391
dreams, sarapis, prescriptive Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26, 337, 338, 342, 348, 349
dreams, satanic Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 210
dreams, saturn, revelation through Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 119
dreams, see also under judas Schwartz (2008), 2 Maccabees, 500
dreams, selene, sends Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139
dreams, sending of Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 137, 138
dreams, sexual, different sources of in gregory the great Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 370, 371
dreams, sexual, in augustine Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 115, 381, 382, 413, 414, 415
dreams, sexual, in pagans Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 27, 284, 285, 413, 414
dreams, solicited Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 151, 152, 153, 154, 155, 156, 157
dreams, spirit, effects of visions and Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 90, 155, 156, 159, 163, 316, 346, 351, 362
dreams, statues in Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 60, 61, 145
dreams, tertullian, on Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 776
dreams, tithorea, isieion and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 386, 390
dreams, to alexandrians, sarapis, issuing Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 338, 380, 381
dreams, to other people, dreams, and dream, interpreters, sending Johnston (2008), Ancient Greek Divination, 161, 162, 163, 164
dreams, to visit asklepieia, asklepios, worshipers instructed in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 124, 125, 169, 191, 215, 790
dreams, true stories, island of Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 227, 228, 229, 230, 231, 232
dreams, vision Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 78
dreams, é.ḫul.ḫul, temple of sin at harran, naboniduss reconstruction prompted by Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 50, 51
dreams/dream, visions Stuckenbruck (2007), 1 Enoch 91-108, 11, 81, 94, 95, 161, 255, 373, 392, 396, 397, 400, 404, 405, 406, 608, 640, 641, 652, 670, 688
dreams/scripture, spirit, effects of interpret Levison (2009), Filled with the Spirit, 36, 48, 49, 50, 51, 74, 75, 78, 82, 188, 189, 190, 191, 192, 193, 194, 195, 196, 199, 219, 220, 221, 237, 243, 249, 251, 271, 334, 336, 344, 347, 348, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 363, 364, 381, 404, 418, 424, 425
dreams/visions, demetrios, saint, appearances in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 762, 766
dreams/visions, kosmas and damian, saints, appearances in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 799, 800
dreams/visions, thekla, saint, appearances in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 746, 747, 797, 800
prophets/dream, interpreters, josephus essenes, as Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 60, 61, 62, 83, 89, 91, 92, 93, 94, 95, 102

List of validated texts:
191 validated results for "dream"
1. Hebrew Bible, Deuteronomy, 13.2-13.6, 18.9-18.14 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Alexandria, Alexandrians and dreams • Dreams • Dreams (in Hebrew Bible and Jewish literature) • Dreams (in Hebrew Bible and Jewish literature), in works of Hellenistic and Roman periods • Dreams (in Hebrew Bible and Jewish literature), warnings against heeding dreams and diviners • Dreams and visions, terminology, Greek • Dreams/Dream Visions • Prophecy, prophetic dreams and visions • Wordplay, in dreams and interpretation • allegorical dream • dream • dream • interpretation of dreams

 Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 65; Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 115; Estes (2020), The Tree of Life, 191; Levison (2009), Filled with the Spirit, 319; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 226, 353, 354, 373; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 67; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14; Stuckenbruck (2007), 1 Enoch 91-108, 373

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13.2 כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 13.3 וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃ 13.4 לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 13.5 אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 13.6 וְהַנָּבִיא הַהוּא אוֹ חֹלֵם הַחֲלוֹם הַהוּא יוּמָת כִּי דִבֶּר־סָרָה עַל־יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם וְהַפֹּדְךָ מִבֵּית עֲבָדִים לְהַדִּיחֲךָ מִן־הַדֶּרֶךְ אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לָלֶכֶת בָּהּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃
18.9
כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃' '18.11 וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12 כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 18.13 תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ 18.14 כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃'' None
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13.2 If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder, 13.3 and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’; 13.4 thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul. 13.5 After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave. 13.6 And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken perversion against the LORD your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which the LORD thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee.
18.9
When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 18.10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer, 18.11 or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer. 18.12 For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee. 18.13 Thou shalt be whole-hearted with the LORD thy God. 18.14 For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do.'' None
2. Hebrew Bible, Exodus, 7.11, 9.11, 17.4, 23.21, 36.2 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Dreams • Dreams and visions, examples, Josephus • Ezekiel, Tragedian, Moses’s dream • allegorical dream • dream • dream • dream visions • dream, vision • interpretation of dreams • prophetic dream

 Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 58, 65; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164, 198; Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 100; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 246; Levison (2009), Filled with the Spirit, 128, 230, 373; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 449; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 50; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14, 29; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 26

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7.11 וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃
9.11
וְלֹא־יָכְלוּ הַחַרְטֻמִּים לַעֲמֹד לִפְנֵי מֹשֶׁה מִפְּנֵי הַשְּׁחִין כִּי־הָיָה הַשְּׁחִין בַּחֲרְטֻמִּם וּבְכָל־מִצְרָיִם׃
17.4
וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר מָה אֶעֱשֶׂה לָעָם הַזֶּה עוֹד מְעַט וּסְקָלֻנִי׃
23.21
הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקֹלוֹ אַל־תַּמֵּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם כִּי שְׁמִי בְּקִרְבּוֹ׃
36.2
וַיִּקְרָא מֹשֶׁה אֶל־בְּצַלְאֵל וְאֶל־אָהֳלִיאָב וְאֶל כָּל־אִישׁ חֲכַם־לֵב אֲשֶׁר נָתַן יְהוָה חָכְמָה בְּלִבּוֹ כֹּל אֲשֶׁר נְשָׂאוֹ לִבּוֹ לְקָרְבָה אֶל־הַמְּלָאכָה לַעֲשֹׂת אֹתָהּ׃'
36.2
וַיַּעַשׂ אֶת־הַקְּרָשִׁים לַמִּשְׁכָּן עֲצֵי שִׁטִּים עֹמְדִים׃ ' None
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7.11 Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts.
9.11
And the magicians could not stand before Moses because of the boils; for the boils were upon the magicians, and upon all the Egyptians.
17.4
And Moses cried unto the LORD, saying: ‘What shall I do unto this people? they are almost ready to stone me.’
23.21
Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him.
36.2
And Moses called Bezalel and Oholiab, and every wise-hearted man, in whose heart the LORD had put wisdom, even every one whose heart stirred him up to come unto the work to do it.' ' None
3. Hebrew Bible, Genesis, 1.26-1.28, 2.7, 3.8-3.9, 3.14, 3.17-3.19, 3.22, 3.24, 4.9, 5.21-5.24, 6.1-6.4, 6.17, 12.1, 15.12, 17.2, 17.6, 17.8, 18.1, 20.3-20.7, 21.17-21.18, 22.1-22.2, 22.11, 26.3-26.4, 28.10-28.22, 31.11-31.13, 31.24, 37.5-37.11, 40.5-40.20, 41.1-41.36, 41.38-41.39, 41.45, 42.9, 45.5, 46.1-46.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Anxiety dreams and nightmares, WSol • Anxiety dreams and nightmares, voices • Archelaus (King of Cappadocia), and dream interpretation • Artemidorus of Daldi (dream interpreter), • Conversion, vision or dream • Divination (ancient Near Eastern), auditory dream/epiphany • Double dreams and visions • Double dreams and visions, different dream figures • Double dreams and visions, examples, ANE, OT and Homer • Dream • Dream figures • Dream figures, angels • Dream figures, gods • Dream figures, gods, in disguise • Dream figures, human • Dream imagery, animals • Dream imagery, religious • Dream imagery, violation of sacred law • Dream interpreters/interpretation (Egypt) • Dream interpreters/interpretation (Egypt), Joseph and the pharaohs dreams • Dream of Nektanebos (Demotic Prophecy of Petesis), incubation at Haroeris temple in sequel(?) • Dream of Nektanebos (Demotic Prophecy of Petesis), sequel • Dreams • Dreams (in Egypt), Amenhotep II • Dreams (in Egypt), Merenptah • Dreams (in Egypt), Mesphres (unidentified pharaoh) • Dreams (in Egypt), Thutmose IV • Dreams (in Egypt), and royalty • Dreams (in Egypt), earliest dreams featuring gods • Dreams (in Egypt), legitimizing kings reigns • Dreams (in Egypt), nightmares • Dreams (in Egyptian literature), Instruction of King Amenemhet • Dreams (in Egyptian literature), Life of Imhotep (unpublished) • Dreams (in Egyptian literature), in royal pseudepigrapha and Demotic narratives • Dreams (in Greek and Latin literature), Pliny the Elder, Natural History • Dreams (in Hebrew Bible and Jewish literature) • Dreams (in Hebrew Bible and Jewish literature), Balaam • Dreams (in Hebrew Bible and Jewish literature), Daniel • Dreams (in Hebrew Bible and Jewish literature), Hagar • Dreams (in Hebrew Bible and Jewish literature), Jacob • Dreams (in Hebrew Bible and Jewish literature), Psalms • Dreams (in Hebrew Bible and Jewish literature), Samuel • Dreams (in Hebrew Bible and Jewish literature), Saul • Dreams (in Hebrew Bible and Jewish literature), Solomon • Dreams (in Hebrew Bible and Jewish literature), auditory dreams • Dreams (in Hebrew Bible and Jewish literature), warnings against heeding dreams and diviners • Dreams and visions, angelophany • Dreams and visions, deixis, anxious state • Dreams and visions, examples, Apocrypha and non-apocalyptic Pseudepigrapha • Dreams and visions, examples, Hebrew Bible • Dreams and visions, examples, Josephus • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, prophetic symbolic dreams • Dreams and visions, form criticism/classification, symbolic dreams • Dreams and visions, in differing genres and registers • Dreams and visions, incubation, oracular • Dreams and visions, participatory • Dreams and visions, riddling • Dreams and visions, terminology, Greek • Dreams and visions, terminology, Hebrew • Dreams and visions, theorematic • Dreams, Penelopes dream • Dreams, ancient theory • Dreams, prophecy and revelation • Dreams/Dream Visions • Enochic literary tradition, place of Book of Dreams in • Eve, Dream of • Ezekiel, Tragedian, Moses’s dream • Ginsburg, C. D., Glaphyra, dream of • Jacobs dream • Joseph (Genesis patriarch), and dream interpretation • Josephus Essenes, as prophets/dream interpreters • Knowledge, of dreams • Natural dreaming, fatigue • Natural dreaming, hunger • Pastophoroi (Egyptian cult officials), and dream interpretation • Prophecy, dreams or visions • Prophecy, prophetic dreams and visions • Simon (Essene),Archelaus dream and • Speech in dreams, incidental/overheard • Spirit, effects of, interpret dreams/scripture • Spirit, effects of,, visions and dreams • Wordplay, in dreams and interpretation • allegorical dream • dream • dream • dream visions • dream, Eden, loss of • dream, vision • dreams • dreams and visions, dream figures, invisible (voice only) • dreams and visions, dream figures, unknown or unrecognised • dreams, interpretation of, • interpretation of dreams • message of dreams • prophetic dream

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 81; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 58, 65; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164, 194; Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 92, 113, 115, 116, 117; Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 72, 126, 127; Estes (2020), The Tree of Life, 210; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 232; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 159, 220; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 207; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 108, 149; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 78, 80; Levison (2009), Filled with the Spirit, 36, 48, 49, 50, 51, 75, 122, 134, 135, 136, 146, 147, 148, 149, 150, 158, 163, 195, 209, 211, 251, 256, 257, 258, 309, 310, 311, 312, 313, 327, 369, 387, 396, 424; Levison (2023), The Greek Life of Adam and Eve. 8, 137, 248, 979; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 288; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39, 116, 121, 122, 123, 151, 152, 177, 179, 205, 206, 223, 241, 264, 304, 352, 353, 354, 371, 372, 373, 379, 449, 450, 463; Neusner (2004), The Idea of History in Rabbinic Judaism, 199; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 6; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 76, 80, 82, 86, 89, 90, 102, 106, 107, 109, 110, 115, 116, 117, 118, 120, 122, 123, 125, 136, 137, 138, 139, 148, 149, 151, 155, 156, 159, 166, 169, 190, 191, 193, 198, 202, 205, 206, 207, 208, 209, 211, 212, 213, 214, 216, 217, 220, 221, 222, 223, 224, 225, 234, 236, 267; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68, 69, 70, 71, 85, 86, 720; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14, 16, 17, 27, 28, 29, 31, 52; Stuckenbruck (2007), 1 Enoch 91-108, 641; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 62; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 109, 135, 138, 139, 179; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 107

sup>
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
2.7
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
3.8
וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃ 3.9 וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃
3.14
וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃
3.17
וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.18 וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃
3.22
וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃
3.24
וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃
4.9
וַיֹּאמֶר יְהוָה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃
5.21
וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23 וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃
6.1
וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1
וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃

6.17
וַאֲנִי הִנְנִי מֵבִיא אֶת־הַמַּבּוּל מַיִם עַל־הָאָרֶץ לְשַׁחֵת כָּל־בָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים מִתַּחַת הַשָּׁמָיִם כֹּל אֲשֶׁר־בָּאָרֶץ יִגְוָע׃
12.1
וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1
וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃
15.12
וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃
17.2
וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃
17.2
וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃
17.6
וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃
17.8
וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ אֵת כָּל־אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵאלֹהִים׃
18.1
וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃
18.1
וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃
20.3
וַיָּבֹא אֱלֹהִים אֶל־אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל־הָאִשָּׁה אֲשֶׁר־לָקַחְתָּ וְהִוא בְּעֻלַת בָּעַל׃ 20.4 וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וַיֹּאמַר אֲדֹנָי הֲגוֹי גַּם־צַדִּיק תַּהֲרֹג׃ 20.5 הֲלֹא הוּא אָמַר־לִי אֲחֹתִי הִוא וְהִיא־גַם־הִוא אָמְרָה אָחִי הוּא בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת׃ 20.6 וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלֹם גַּם אָנֹכִי יָדַעְתִּי כִּי בְתָם־לְבָבְךָ עָשִׂיתָ זֹּאת וָאֶחְשֹׂךְ גַּם־אָנֹכִי אוֹתְךָ מֵחֲטוֹ־לִי עַל־כֵּן לֹא־נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ׃ 20.7 וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃
21.17
וַיִּשְׁמַע אֱלֹהִים אֶת־קוֹל הַנַּעַר וַיִּקְרָא מַלְאַךְ אֱלֹהִים אֶל־הָגָר מִן־הַשָּׁמַיִם וַיֹּאמֶר לָהּ מַה־לָּךְ הָגָר אַל־תִּירְאִי כִּי־שָׁמַע אֱלֹהִים אֶל־קוֹל הַנַּעַר בַּאֲשֶׁר הוּא־שָׁם׃ 21.18 קוּמִי שְׂאִי אֶת־הַנַּעַר וְהַחֲזִיקִי אֶת־יָדֵךְ בּוֹ כִּי־לְגוֹי גָּדוֹל אֲשִׂימֶנּוּ׃
22.1
וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
22.1
וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.2 וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃ 22.2 וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃

22.11
וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
26.3
גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ כִּי־לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת־כָּל־הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ׃
26.3
וַיַּעַשׂ לָהֶם מִשְׁתֶּה וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 26.4 וְהִרְבֵּיתִי אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְנָתַתִּי לְזַרְעֲךָ אֵת כָּל־הָאֲרָצֹת הָאֵל וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ׃' '28.11 וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃ 28.12 וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ 28.13 וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃ 28.14 וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃ 28.15 וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃ 28.16 וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי׃ 28.17 וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃ 28.18 וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָׁהּ׃ 28.19 וַיִּקְרָא אֶת־שֵׁם־הַמָּקוֹם הַהוּא בֵּית־אֵל וְאוּלָם לוּז שֵׁם־הָעִיר לָרִאשֹׁנָה׃ 28.21 וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃ 28.22 וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹהִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ׃
31.11
וַיֹּאמֶר אֵלַי מַלְאַךְ הָאֱלֹהִים בַּחֲלוֹם יַעֲקֹב וָאֹמַר הִנֵּנִי׃ 31.12 וַיֹּאמֶר שָׂא־נָא עֵינֶיךָ וּרְאֵה כָּל־הָעַתֻּדִים הָעֹלִים עַל־הַצֹּאן עֲקֻדִּים נְקֻדִּים וּבְרֻדִּים כִּי רָאִיתִי אֵת כָּל־אֲשֶׁר לָבָן עֹשֶׂה לָּךְ׃ 31.13 אָנֹכִי הָאֵל בֵּית־אֵל אֲשֶׁר מָשַׁחְתָּ שָּׁם מַצֵּבָה אֲשֶׁר נָדַרְתָּ לִּי שָׁם נֶדֶר עַתָּה קוּם צֵא מִן־הָאָרֶץ הַזֹּאת וְשׁוּב אֶל־אֶרֶץ מוֹלַדְתֶּךָ׃
37.5
וַיַּחֲלֹם יוֹסֵף חֲלוֹם וַיַּגֵּד לְאֶחָיו וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ׃ 37.6 וַיֹּאמֶר אֲלֵיהֶם שִׁמְעוּ־נָא הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתִּי׃ 37.7 וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם־נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי׃ 37.8 וַיֹּאמְרוּ לוֹ אֶחָיו הֲמָלֹךְ תִּמְלֹךְ עָלֵינוּ אִם־מָשׁוֹל תִּמְשֹׁל בָּנוּ וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ עַל־חֲלֹמֹתָיו וְעַל־דְּבָרָיו׃ 37.9 וַיַּחֲלֹם עוֹד חֲלוֹם אַחֵר וַיְסַפֵּר אֹתוֹ לְאֶחָיו וַיֹּאמֶר הִנֵּה חָלַמְתִּי חֲלוֹם עוֹד וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְאַחַד עָשָׂר כּוֹכָבִים מִשְׁתַּחֲוִים לִי׃ 37.11 וַיְקַנְאוּ־בוֹ אֶחָיו וְאָבִיו שָׁמַר אֶת־הַדָּבָר׃
40.5
וַיַּחַלְמוּ חֲלוֹם שְׁנֵיהֶם אִישׁ חֲלֹמוֹ בְּלַיְלָה אֶחָד אִישׁ כְּפִתְרוֹן חֲלֹמוֹ הַמַּשְׁקֶה וְהָאֹפֶה אֲשֶׁר לְמֶלֶךְ מִצְרַיִם אֲשֶׁר אֲסוּרִים בְּבֵית הַסֹּהַר׃ 40.6 וַיָּבֹא אֲלֵיהֶם יוֹסֵף בַּבֹּקֶר וַיַּרְא אֹתָם וְהִנָּם זֹעֲפִים׃ 40.7 וַיִּשְׁאַל אֶת־סְרִיסֵי פַרְעֹה אֲשֶׁר אִתּוֹ בְמִשְׁמַר בֵּית אֲדֹנָיו לֵאמֹר מַדּוּעַ פְּנֵיכֶם רָעִים הַיּוֹם׃ 40.8 וַיֹּאמְרוּ אֵלָיו חֲלוֹם חָלַמְנוּ וּפֹתֵר אֵין אֹתוֹ וַיֹּאמֶר אֲלֵהֶם יוֹסֵף הֲלוֹא לֵאלֹהִים פִּתְרֹנִים סַפְּרוּ־נָא לִי׃ 40.9 וַיְסַפֵּר שַׂר־הַמַּשְׁקִים אֶת־חֲלֹמוֹ לְיוֹסֵף וַיֹּאמֶר לוֹ בַּחֲלוֹמִי וְהִנֵּה־גֶפֶן לְפָנָי׃ 40.11 וְכוֹס פַּרְעֹה בְּיָדִי וָאֶקַּח אֶת־הָעֲנָבִים וָאֶשְׂחַט אֹתָם אֶל־כּוֹס פַּרְעֹה וָאֶתֵּן אֶת־הַכּוֹס עַל־כַּף פַּרְעֹה׃ 40.12 וַיֹּאמֶר לוֹ יוֹסֵף זֶה פִּתְרֹנוֹ שְׁלֹשֶׁת הַשָּׂרִגִים שְׁלֹשֶׁת יָמִים הֵם׃ 40.13 בְּעוֹד שְׁלֹשֶׁת יָמִים יִשָּׂא פַרְעֹה אֶת־רֹאשֶׁךָ וַהֲשִׁיבְךָ עַל־כַּנֶּךָ וְנָתַתָּ כוֹס־פַּרְעֹה בְּיָדוֹ כַּמִּשְׁפָּט הָרִאשׁוֹן אֲשֶׁר הָיִיתָ מַשְׁקֵהוּ׃ 40.14 כִּי אִם־זְכַרְתַּנִי אִתְּךָ כַּאֲשֶׁר יִיטַב לָךְ וְעָשִׂיתָ־נָּא עִמָּדִי חָסֶד וְהִזְכַּרְתַּנִי אֶל־פַּרְעֹה וְהוֹצֵאתַנִי מִן־הַבַּיִת הַזֶּה׃ 40.15 כִּי־גֻנֹּב גֻּנַּבְתִּי מֵאֶרֶץ הָעִבְרִים וְגַם־פֹּה לֹא־עָשִׂיתִי מְאוּמָה כִּי־שָׂמוּ אֹתִי בַּבּוֹר׃ 40.16 וַיַּרְא שַׂר־הָאֹפִים כִּי טוֹב פָּתָר וַיֹּאמֶר אֶל־יוֹסֵף אַף־אֲנִי בַּחֲלוֹמִי וְהִנֵּה שְׁלֹשָׁה סַלֵּי חֹרִי עַל־רֹאשִׁי׃ 40.17 וּבַסַּל הָעֶלְיוֹן מִכֹּל מַאֲכַל פַּרְעֹה מַעֲשֵׂה אֹפֶה וְהָעוֹף אֹכֵל אֹתָם מִן־הַסַּל מֵעַל רֹאשִׁי׃ 40.18 וַיַּעַן יוֹסֵף וַיֹּאמֶר זֶה פִּתְרֹנוֹ שְׁלֹשֶׁת הַסַּלִּים שְׁלֹשֶׁת יָמִים הֵם׃ 40.19 בְּעוֹד שְׁלֹשֶׁת יָמִים יִשָּׂא פַרְעֹה אֶת־רֹאשְׁךָ מֵעָלֶיךָ וְתָלָה אוֹתְךָ עַל־עֵץ וְאָכַל הָעוֹף אֶת־בְּשָׂרְךָ מֵעָלֶיךָ׃
41.1
וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל־הַיְאֹר׃
41.1
פַּרְעֹה קָצַף עַל־עֲבָדָיו וַיִּתֵּן אֹתִי בְּמִשְׁמַר בֵּית שַׂר הַטַּבָּחִים אֹתִי וְאֵת שַׂר הָאֹפִים׃ 41.2 וְהִנֵּה מִן־הַיְאֹר עֹלֹת שֶׁבַע פָּרוֹת יְפוֹת מַרְאֶה וּבְרִיאֹת בָּשָׂר וַתִּרְעֶינָה בָּאָחוּ׃ 41.2 וַתֹּאכַלְנָה הַפָּרוֹת הָרַקּוֹת וְהָרָעוֹת אֵת שֶׁבַע הַפָּרוֹת הָרִאשֹׁנוֹת הַבְּרִיאֹת׃ 41.3 וְהִנֵּה שֶׁבַע פָּרוֹת אֲחֵרוֹת עֹלוֹת אַחֲרֵיהֶן מִן־הַיְאֹר רָעוֹת מַרְאֶה וְדַקּוֹת בָּשָׂר וַתַּעֲמֹדְנָה אֵצֶל הַפָּרוֹת עַל־שְׂפַת הַיְאֹר׃ 41.3 וְקָמוּ שֶׁבַע שְׁנֵי רָעָב אַחֲרֵיהֶן וְנִשְׁכַּח כָּל־הַשָּׂבָע בְּאֶרֶץ מִצְרָיִם וְכִלָּה הָרָעָב אֶת־הָאָרֶץ׃ 41.4 אַתָּה תִּהְיֶה עַל־בֵּיתִי וְעַל־פִּיךָ יִשַּׁק כָּל־עַמִּי רַק הַכִּסֵּא אֶגְדַּל מִמֶּךָּ׃ 41.4 וַתֹּאכַלְנָה הַפָּרוֹת רָעוֹת הַמַּרְאֶה וְדַקֹּת הַבָּשָׂר אֵת שֶׁבַע הַפָּרוֹת יְפֹת הַמַּרְאֶה וְהַבְּרִיאֹת וַיִּיקַץ פַּרְעֹה׃ 41.5 וַיִּישָׁן וַיַּחֲלֹם שֵׁנִית וְהִנֵּה שֶׁבַע שִׁבֳּלִים עֹלוֹת בְּקָנֶה אֶחָד בְּרִיאוֹת וְטֹבוֹת׃ 41.5 וּלְיוֹסֵף יֻלַּד שְׁנֵי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב אֲשֶׁר יָלְדָה־לּוֹ אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אוֹן׃ 41.6 וְהִנֵּה שֶׁבַע שִׁבֳּלִים דַּקּוֹת וּשְׁדוּפֹת קָדִים צֹמְחוֹת אַחֲרֵיהֶן׃ 41.7 וַתִּבְלַעְנָה הַשִּׁבֳּלִים הַדַּקּוֹת אֵת שֶׁבַע הַשִּׁבֳּלִים הַבְּרִיאוֹת וְהַמְּלֵאוֹת וַיִּיקַץ פַּרְעֹה וְהִנֵּה חֲלוֹם׃ 41.8 וַיְהִי בַבֹּקֶר וַתִּפָּעֶם רוּחוֹ וַיִּשְׁלַח וַיִּקְרָא אֶת־כָּל־חַרְטֻמֵּי מִצְרַיִם וְאֶת־כָּל־חֲכָמֶיהָ וַיְסַפֵּר פַּרְעֹה לָהֶם אֶת־חֲלֹמוֹ וְאֵין־פּוֹתֵר אוֹתָם לְפַרְעֹה׃ 41.9 וַיְדַבֵּר שַׂר הַמַּשְׁקִים אֶת־פַּרְעֹה לֵאמֹר אֶת־חֲטָאַי אֲנִי מַזְכִּיר הַיּוֹם׃
41.11
וַנַּחַלְמָה חֲלוֹם בְּלַיְלָה אֶחָד אֲנִי וָהוּא אִישׁ כְּפִתְרוֹן חֲלֹמוֹ חָלָמְנוּ׃
41.12
וְשָׁם אִתָּנוּ נַעַר עִבְרִי עֶבֶד לְשַׂר הַטַּבָּחִים וַנְּסַפֶּר־לוֹ וַיִּפְתָּר־לָנוּ אֶת־חֲלֹמֹתֵינוּ אִישׁ כַּחֲלֹמוֹ פָּתָר׃
41.13
וַיְהִי כַּאֲשֶׁר פָּתַר־לָנוּ כֵּן הָיָה אֹתִי הֵשִׁיב עַל־כַּנִּי וְאֹתוֹ תָלָה׃
41.14
וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת־יוֹסֵף וַיְרִיצֻהוּ מִן־הַבּוֹר וַיְגַלַּח וַיְחַלֵּף שִׂמְלֹתָיו וַיָּבֹא אֶל־פַּרְעֹה׃
41.15
וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף חֲלוֹם חָלַמְתִּי וּפֹתֵר אֵין אֹתוֹ וַאֲנִי שָׁמַעְתִּי עָלֶיךָ לֵאמֹר תִּשְׁמַע חֲלוֹם לִפְתֹּר אֹתוֹ׃
41.16
וַיַּעַן יוֹסֵף אֶת־פַּרְעֹה לֵאמֹר בִּלְעָדָי אֱלֹהִים יַעֲנֶה אֶת־שְׁלוֹם פַּרְעֹה׃
41.17
וַיְדַבֵּר פַּרְעֹה אֶל־יוֹסֵף בַּחֲלֹמִי הִנְנִי עֹמֵד עַל־שְׂפַת הַיְאֹר׃
41.18
וְהִנֵּה מִן־הַיְאֹר עֹלֹת שֶׁבַע פָּרוֹת בְּרִיאוֹת בָּשָׂר וִיפֹת תֹּאַר וַתִּרְעֶינָה בָּאָחוּ׃
41.19
וְהִנֵּה שֶׁבַע־פָּרוֹת אֲחֵרוֹת עֹלוֹת אַחֲרֵיהֶן דַּלּוֹת וְרָעוֹת תֹּאַר מְאֹד וְרַקּוֹת בָּשָׂר לֹא־רָאִיתִי כָהֵנָּה בְּכָל־אֶרֶץ מִצְרַיִם לָרֹעַ׃ 41.21 וַתָּבֹאנָה אֶל־קִרְבֶּנָה וְלֹא נוֹדַע כִּי־בָאוּ אֶל־קִרְבֶּנָה וּמַרְאֵיהֶן רַע כַּאֲשֶׁר בַּתְּחִלָּה וָאִיקָץ׃ 41.22 וָאֵרֶא בַּחֲלֹמִי וְהִנֵּה שֶׁבַע שִׁבֳּלִים עֹלֹת בְּקָנֶה אֶחָד מְלֵאֹת וְטֹבוֹת׃ 41.23 וְהִנֵּה שֶׁבַע שִׁבֳּלִים צְנֻמוֹת דַּקּוֹת שְׁדֻפוֹת קָדִים צֹמְחוֹת אַחֲרֵיהֶם׃ 41.24 וַתִּבְלַעְןָ הָשִׁבֳּלִים הַדַּקֹּת אֵת שֶׁבַע הַשִׁבֳּלִים הַטֹּבוֹת וָאֹמַר אֶל־הַחַרְטֻמִּים וְאֵין מַגִּיד לִי׃ 41.25 וַיֹּאמֶר יוֹסֵף אֶל־פַּרְעֹה חֲלוֹם פַּרְעֹה אֶחָד הוּא אֵת אֲשֶׁר הָאֱלֹהִים עֹשֶׂה הִגִּיד לְפַרְעֹה׃ 4
1.26
שֶׁבַע פָּרֹת הַטֹּבֹת שֶׁבַע שָׁנִים הֵנָּה וְשֶׁבַע הַשִּׁבֳּלִים הַטֹּבֹת שֶׁבַע שָׁנִים הֵנָּה חֲלוֹם אֶחָד הוּא׃ 41.27 וְשֶׁבַע הַפָּרוֹת הָרַקּוֹת וְהָרָעֹת הָעֹלֹת אַחֲרֵיהֶן שֶׁבַע שָׁנִים הֵנָּה וְשֶׁבַע הַשִׁבֳּלִים הָרֵקוֹת שְׁדֻפוֹת הַקָּדִים יִהְיוּ שֶׁבַע שְׁנֵי רָעָב׃ 41.28 הוּא הַדָּבָר אֲשֶׁר דִּבַּרְתִּי אֶל־פַּרְעֹה אֲשֶׁר הָאֱלֹהִים עֹשֶׂה הֶרְאָה אֶת־פַּרְעֹה׃ 41.29 הִנֵּה שֶׁבַע שָׁנִים בָּאוֹת שָׂבָע גָּדוֹל בְּכָל־אֶרֶץ מִצְרָיִם׃ 41.31 וְלֹא־יִוָּדַע הַשָּׂבָע בָּאָרֶץ מִפְּנֵי הָרָעָב הַהוּא אַחֲרֵי־כֵן כִּי־כָבֵד הוּא מְאֹד׃ 41.32 וְעַל הִשָּׁנוֹת הַחֲלוֹם אֶל־פַּרְעֹה פַּעֲמָיִם כִּי־נָכוֹן הַדָּבָר מֵעִם הָאֱלֹהִים וּמְמַהֵר הָאֱלֹהִים לַעֲשֹׂתוֹ׃ 41.33 וְעַתָּה יֵרֶא פַרְעֹה אִישׁ נָבוֹן וְחָכָם וִישִׁיתֵהוּ עַל־אֶרֶץ מִצְרָיִם׃ 41.34 יַעֲשֶׂה פַרְעֹה וְיַפְקֵד פְּקִדִים עַל־הָאָרֶץ וְחִמֵּשׁ אֶת־אֶרֶץ מִצְרַיִם בְּשֶׁבַע שְׁנֵי הַשָּׂבָע׃ 41.35 וְיִקְבְּצוּ אֶת־כָּל־אֹכֶל הַשָּׁנִים הַטֹּבֹת הַבָּאֹת הָאֵלֶּה וְיִצְבְּרוּ־בָר תַּחַת יַד־פַּרְעֹה אֹכֶל בֶּעָרִים וְשָׁמָרוּ׃ 41.36 וְהָיָה הָאֹכֶל לְפִקָּדוֹן לָאָרֶץ לְשֶׁבַע שְׁנֵי הָרָעָב אֲשֶׁר תִּהְיֶיןָ בְּאֶרֶץ מִצְרָיִם וְלֹא־תִכָּרֵת הָאָרֶץ בָּרָעָב׃
41.38
וַיֹּאמֶר פַּרְעֹה אֶל־עֲבָדָיו הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלֹהִים בּוֹ׃ 41.39 וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ אֶת־כָּל־זֹאת אֵין־נָבוֹן וְחָכָם כָּמוֹךָ׃
41.45
וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃
42.9
וַיִּזְכֹּר יוֹסֵף אֵת הַחֲלֹמוֹת אֲשֶׁר חָלַם לָהֶם וַיֹּאמֶר אֲלֵהֶם מְרַגְּלִים אַתֶּם לִרְאוֹת אֶת־עֶרְוַת הָאָרֶץ בָּאתֶם׃
45.5
וְעַתָּה אַל־תֵּעָצְבוּ וְאַל־יִחַר בְּעֵינֵיכֶם כִּי־מְכַרְתֶּם אֹתִי הֵנָּה כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם׃
4
6.1
וַיִּסַּע יִשְׂרָאֵל וְכָל־אֲשֶׁר־לוֹ וַיָּבֹא בְּאֵרָה שָּׁבַע וַיִּזְבַּח זְבָחִים לֵאלֹהֵי אָבִיו יִצְחָק׃
4
6.1
וּבְנֵי שִׁמְעוֹן יְמוּאֵל וְיָמִין וְאֹהַד וְיָכִין וְצֹחַר וְשָׁאוּל בֶּן־הַכְּנַעֲנִית׃ 46.2 וַיִּוָּלֵד לְיוֹסֵף בְּאֶרֶץ מִצְרַיִם אֲשֶׁר יָלְדָה־לּוֹ אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן אֶת־מְנַשֶּׁה וְאֶת־אֶפְרָיִם׃ 46.2 וַיֹּאמֶר אֱלֹהִים לְיִשְׂרָאֵל בְּמַרְאֹת הַלַּיְלָה וַיֹּאמֶר יַעֲקֹב יַעֲקֹב וַיֹּאמֶר הִנֵּנִי׃ 46.3 וַיֹּאמֶר אָנֹכִי הָאֵל אֱלֹהֵי אָבִיךָ אַל־תִּירָא מֵרְדָה מִצְרַיְמָה כִּי־לְגוֹי גָּדוֹל אֲשִׂימְךָ שָׁם׃ 46.3 וַיֹּאמֶר יִשְׂרָאֵל אֶל־יוֹסֵף אָמוּתָה הַפָּעַם אַחֲרֵי רְאוֹתִי אֶת־פָּנֶיךָ כִּי עוֹדְךָ חָי׃ 46.4 אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם־עָלֹה וְיוֹסֵף יָשִׁית יָדוֹ עַל־עֵינֶיךָ׃'' None
sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
2.7
Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
3.8
And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. 3.9 And the LORD God called unto the man, and said unto him: ‘Where art thou?’
3.14
And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.
3.17
And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. 3.18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. 3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’
3.22
And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’
3.24
So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
4.9
And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’
5.21
And Enoch lived sixty and five years, and begot Methuselah. 5.22 And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. 5.23 And all the days of Enoch were three hundred sixty and five years. 5.24 And Enoch walked with God, and he was not; for God took him.
6.1
And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.

6.17
And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall perish.
12.1
Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.
15.12
And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him.
17.2
And I will make My covet between Me and thee, and will multiply thee exceedingly.’
17.6
And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
17.8
And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.’
18.1
And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;
20.3
But God came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman whom thou hast taken; for she is a man’s wife.’ 20.4 Now Abimelech had not come near her; and he said: ‘Lord, wilt Thou slay even a righteous nation? 20.5 Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’ 20.6 And God said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her. 20.7 Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’
21.17
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: ‘What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. 21.18 Arise, lift up the lad, and hold him fast by thy hand; for I will make him a great nation.’
22.1
And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ 22.2 And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’

22.11
And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’
26.3
Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father; 26.4 and I will multiply thy seed as the stars of heaven, and will give unto thy seed all these lands; and by thy seed shall all the nations of the earth bless themselves;
28.10
And Jacob went out from Beer-sheba, and went toward Haran. 28.11 And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. 28.12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. 28.13 And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed. 28.14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed. 28.15 And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’ 28.16 And Jacob awaked out of his sleep, and he said: ‘Surely the LORD is in this place; and I knew it not.’ 28.17 And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’ 28.18 And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it. 28.19 And he called the name of that place Beth-el, but the name of the city was Luz at the first. 28.20 And Jacob vowed a vow, saying: ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, 28.21 o that I come back to my father’s house in peace, then shall the LORD be my God, 28.22 and this stone, which I have set up for a pillar, shall be God’s house; and of all that Thou shalt give me I will surely give the tenth unto Thee.’
31.11
And the angel of God said unto me in the dream: Jacob; and I said: Here am I. 31.12 And he said: Lift up now thine eyes, and see, all the he-goats which leap upon the flock are streaked, speckled, and grizzled; for I have seen all that Laban doeth unto thee. 31.13 I am the God of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.’
37.5
And Joseph dreamed a dream, and he told it to his brethren; and they hated him yet the more. 37.6 And he said unto them: ‘Hear, I pray you, this dream which I have dreamed: 37.7 for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and bowed down to my sheaf.’ 37.8 And his brethren said to him: ‘Shalt thou indeed reign over us? or shalt thou indeed have dominion over us?’ And they hated him yet the more for his dreams, and for his words. 37.9 And he dreamed yet another dream, and told it to his brethren, and said: ‘Behold, I have dreamed yet a dream: and, behold, the sun and the moon and eleven stars bowed down to me.’ 37.10 And he told it to his father, and to his brethren; and his father rebuked him, and said unto him: ‘What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down to thee to the earth?’ 37.11 And his brethren envied him; but his father kept the saying in mind. .
40.5
And they dreamed a dream both of them, each man his dream, in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, who were bound in the prison. 40.6 And Joseph came in unto them in the morning, and saw them, and, behold, they were sad. 40.7 And he asked Pharaoh’s officers that were with him in the ward of his master’s house, saying: ‘Wherefore look ye so sad to-day?’ 40.8 And they said unto him: ‘We have dreamed a dream, and there is none that can interpret it.’ And Joseph said unto them: ‘Do not interpretations belong to God? tell it me, I pray you.’ 40.9 And the chief butler told his dream to Joseph, and said to him: ‘In my dream, behold, a vine was before me; 40.10 and in the vine were three branches; and as it was budding, its blossoms shot forth, and the clusters thereof brought forth ripe grapes, 40.11 and Pharaoh’s cup was in my hand; and I took the grapes, and pressed them into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand.’ 40.12 And Joseph said unto him: ‘This is the interpretation of it: the three branches are three days; 40.13 within yet three days shall Pharaoh lift up thy head, and restore thee unto thine office; and thou shalt give Pharaoh’s cup into his hand, after the former manner when thou wast his butler. 40.14 But have me in thy remembrance when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house. 40.15 For indeed I was stolen away out of the land of the Hebrews; and here also have I done nothing that they should put me into the dungeon.’ 40.16 When the chief baker saw that the interpretation was good, he said unto Joseph: ‘I also saw in my dream, and, behold, three baskets of white bread were on my head; 40.17 and in the uppermost basket there was of all manner of baked food for Pharaoh; and the birds did eat them out of the basket upon my head.’ 40.18 And Joseph answered and said: ‘This is the interpretation thereof: the three baskets are three days; 40.19 within yet three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.’ 40.20 And it came to pass the third day, which was Pharaoh’s birthday, that he made a feast unto all his servants; and he lifted up the head of the chief butler and the head of the chief baker among his servants.
41.1
And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. 41.2 And, behold, there came up out of the river seven kine, well-favoured and fat-fleshed; and they fed in the reed-grass. 41.3 And, behold, seven other kine came up after them out of the river, ill favoured and lean-fleshed; and stood by the other kine upon the brink of the river. 41.4 And the ill-favoured and lean-fleshed kine did eat up the seven well-favoured and fat kine. So Pharaoh awoke. 41.5 And he slept and dreamed a second time: and, behold, seven ears of corn came up upon one stalk, rank and good. 41.6 And, behold, seven ears, thin and blasted with the east wind, sprung up after them. 41.7 And the thin ears swallowed up the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream. 41.8 And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh. 41.9 Then spoke the chief butler unto Pharaoh, saying: ‘I make mention of my faults this day:
41.10
Pharaoh was wroth with his servants, and put me in the ward of the house of the captain of the guard, me and the chief baker.
41.11
And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.
41.12
And there was with us there a young man, a Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.
41.13
And it came to pass, as he interpreted to us, so it was: I was restored unto mine office, and he was hanged.’
41.14
Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. And he shaved himself, and changed his raiment, and came in unto Pharaoh.
41.15
And Pharaoh said unto Joseph: ‘I have dreamed a dream, and there is none that can interpret it; and I have heard say of thee, that when thou hearest a dream thou canst interpret it.’
41.16
And Joseph answered Pharaoh, saying: ‘It is not in me; God will give Pharaoh an answer of peace.’
41.17
And Pharaoh spoke unto Joseph: ‘In my dream, behold, I stood upon the brink of the river.
41.18
And, behold, there came up out of the river seven kine, fat-fleshed and well-favoured; and they fed in the reedgrass.
41.19
And, behold, seven other kine came up after them, poor and very ill-favoured and lean-fleshed, such as I never saw in all the land of Egypt for badness. 41.20 And the lean and ill-favoured kine did eat up the first seven fat kine. 41.21 And when they had eaten them up, it could not be known that they had eaten them; but they were still ill-favoured as at the beginning. So I awoke. 41.22 And I saw in my dream, and, behold, seven ears came up upon one stalk, full and good. 41.23 And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them. 41.24 And the thin ears swallowed up the seven good ears. And I told it unto the magicians; but there was none that could declare it to me.’ 41.25 And Joseph said unto Pharaoh: ‘The dream of Pharaoh is one; what God is about to do He hath declared unto Pharaoh. 4
1.26
The seven good kine are seven years; and the seven good ears are seven years: the dream is one. 41.27 And the seven lean and ill-favoured kine that came up after them are seven years, and also the seven empty ears blasted with the east wind; they shall be seven years of famine. 41.28 That is the thing which I spoke unto Pharaoh: what God is about to do He hath shown unto Pharaoh. 41.29 Behold, there come seven years of great plenty throughout all the land of Egypt. 41.30 And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; 41.31 and the plenty shall not be known in the land by reason of that famine which followeth; for it shall be very grievous. 41.32 And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by God, and God will shortly bring it to pass. 41.33 Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. 41.34 Let Pharaoh do this, and let him appoint overseers over the land, and take up the fifth part of the land of Egypt in the seven years of plenty. 41.35 And let them gather all the food of these good years that come, and lay up corn under the hand of Pharaoh for food in the cities, and let them keep it. 41.36 And the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.’
41.38
And Pharaoh said unto his servants: ‘Can we find such a one as this, a man in whom the spirit of God is?’ 41.39 And Pharaoh said unto Joseph: ‘Forasmuch as God hath shown thee all this, there is none so discreet and wise as thou.
41.45
And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—
42.9
And Joseph remembered the dreams which he dreamed of them, and said unto them: ‘Ye are spies; to see the nakedness of the land ye are come.’
45.5
And now be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life.
4
6.1
And Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices unto the God of his father Isaac. 46.2 And God spoke unto Israel in the visions of the night, and said: ‘Jacob, Jacob.’ And he said: ‘Here am I.’ 46.3 And He said: ‘I am God, the God of thy father; fear not to go down into Egypt; for I will there make of thee a great nation. 46.4 I will go down with thee into Egypt; and I will also surely bring thee up again; and Joseph shall put his hand upon thine eyes.’' ' None
4. Hebrew Bible, Job, 4.12-4.20, 33.14-33.18 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Alexandria, Alexandrians and dreams • Artemidorus, and prescriptive dreams • Artemidorus, dreams of Asklepios • Divination (ancient Near Eastern), auditory dream/epiphany • Dream • Dreams (general), domestic dream-divination • Dreams (general), solicited vs. unsolicited • Dreams (in Egypt), Thutmose IV • Dreams (in Greek and Latin literature), Athenaeus, Learned Banqueters • Dreams (in Hebrew Bible and Jewish literature) • Dreams (in Hebrew Bible and Jewish literature), Balaam • Dreams (in Hebrew Bible and Jewish literature), Book of Job • Dreams (in Hebrew Bible and Jewish literature), Daniel • Dreams (in Hebrew Bible and Jewish literature), Hagar • Dreams (in Hebrew Bible and Jewish literature), Jacob • Dreams (in Hebrew Bible and Jewish literature), Psalms • Dreams (in Hebrew Bible and Jewish literature), Samuel • Dreams (in Hebrew Bible and Jewish literature), Saul • Dreams (in Hebrew Bible and Jewish literature), Solomon • Dreams (in Hebrew Bible and Jewish literature), auditory dreams • Dreams (in Hebrew Bible and Jewish literature), in works of Hellenistic and Roman periods • Dreams (in Hebrew Bible and Jewish literature), warnings against heeding dreams and diviners • Dreams (in ancient Near Eastern literature), Legend of Keret • Dreams and visions, examples, Hebrew Bible • Dreams and visions, examples, Homer • Dreams and visions, terminology, Greek • Dreams/Dream Visions • Incubation, ritual incubation vs. private dream-divination • Prophecy, prophetic dreams and visions • Ptolemaios Archive, unsolicited dreams from gods • Speech in dreams, incidental/overheard • Spirit, effects of,, visions and dreams • Wordplay, in dreams and interpretation • allegorical dream • dream, vision • dreams and visions, dream figures, phantoms • message of dreams

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 163; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 126, 353, 354, 355, 372, 373; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14, 67, 68; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 52; Stuckenbruck (2007), 1 Enoch 91-108, 406; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 179

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4.12 וְאֵלַי דָּבָר יְגֻנָּב וַתִּקַּח אָזְנִי שֵׁמֶץ מֶנְהוּ׃ 4.13 בִּשְׂעִפִּים מֵחֶזְיֹנוֹת לָיְלָה בִּנְפֹל תַּרְדֵּמָה עַל־אֲנָשִׁים׃ 4.14 פַּחַד קְרָאַנִי וּרְעָדָה וְרֹב עַצְמוֹתַי הִפְחִיד׃ 4.15 וְרוּחַ עַל־פָּנַי יַחֲלֹף תְּסַמֵּר שַׂעֲרַת בְּשָׂרִי׃ 4.16 יַעֲמֹד וְלֹא־אַכִּיר מַרְאֵהוּ תְּמוּנָה לְנֶגֶד עֵינָי דְּמָמָה וָקוֹל אֶשְׁמָע׃ 4.17 הַאֱנוֹשׁ מֵאֱלוֹהַ יִצְדָּק אִם מֵעֹשֵׂהוּ יִטְהַר־גָּבֶר׃ 4.18 הֵן בַּעֲבָדָיו לֹא יַאֲמִין וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה׃ 4.19 אַף שֹׁכְנֵי בָתֵּי־חֹמֶר אֲשֶׁר־בֶּעָפָר יְסוֹדָם יְדַכְּאוּם לִפְנֵי־עָשׁ׃
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׃' ' None
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4.12 Now a word was secretly brought to me, And mine ear received a whisper thereof. 4.13 In thoughts from the visions of the night, When deep sleep falleth on men, 4.14 Fear came upon me, and trembling, And all my bones were made to shake. . 4.15 Then a spirit passed before my face, That made the hair of my flesh to stand up. 4.16 It stood still, but I could not discern the appearance thereof; A form was before mine eyes; I heard a still voice: 4.17 ’Shall mortal man be just before God? Shall a man be pure before his Maker? 4.18 Behold, He putteth no trust in His servants, And His angels He chargeth with folly; 4.19 How much more them that dwell in houses of clay, Whose foundation is in the dust, who are crushed before the moth!
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.' ' None
5. Hebrew Bible, Joel, 2.3, 2.28, 3.1-3.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Anxiety dreams and nightmares • Conversion, vision or dream • Dream • Dream figures, human • Dream of Scipio • Dreams • Dreams and visions, angelophany • Dreams and visions, examples, Gospels and Acts • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Dreams and visions, terminology, Greek • Dreams and visions, theorematic • Spirit, effects of,, visions and dreams • Wordplay, in dreams and interpretation • dreams • dreams and visions, dream figures, phantoms

 Found in books: Crabb (2020), Luke/Acts and the End of History, 191; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 163, 351; Levison (2009), Filled with the Spirit, 213; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 88; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 12, 160, 161, 354, 355, 373

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2.3 לְפָנָיו אָכְלָה אֵשׁ וְאַחֲרָיו תְּלַהֵט לֶהָבָה כְּגַן־עֵדֶן הָאָרֶץ לְפָנָיו וְאַחֲרָיו מִדְבַּר שְׁמָמָה וְגַם־פְּלֵיטָה לֹא־הָיְתָה לּוֹ׃
3.1
וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃ 3.2 וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃ 3.3 וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ דָּם וָאֵשׁ וְתִימֲרוֹת עָשָׁן׃ 3.4 הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃" 3.5 וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃' ' None
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2.3 A fire devoureth before them, And behind them a flame blazeth; The land is as the garden of Eden before them, And behind them a desolate wilderness; Yea, and nothing escapeth them.
3.1
And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions; 3.2 And also upon the servants and upon the handmaids In those days will I pour out My spirit. 3.3 And I will shew wonders in the heavens and in the earth, Blood, and fire, and pillars of smoke. 3.4 The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come." 3.5 And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call.' ' None
6. Hebrew Bible, Numbers, 12.6, 22.8-22.13, 22.20-22.21, 22.25, 24.4 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Divination (ancient Near Eastern), auditory dream/epiphany • Dream figures, human • Dreams • Dreams (in Hebrew Bible and Jewish literature) • Dreams (in Hebrew Bible and Jewish literature), Balaam • Dreams (in Hebrew Bible and Jewish literature), Daniel • Dreams (in Hebrew Bible and Jewish literature), Hagar • Dreams (in Hebrew Bible and Jewish literature), Jacob • Dreams (in Hebrew Bible and Jewish literature), Psalms • Dreams (in Hebrew Bible and Jewish literature), Samuel • Dreams (in Hebrew Bible and Jewish literature), Saul • Dreams (in Hebrew Bible and Jewish literature), Solomon • Dreams (in Hebrew Bible and Jewish literature), auditory dreams • Dreams (in Hebrew Bible and Jewish literature), warnings against heeding dreams and diviners • Dreams and visions, examples, Josephus • Prophecy, prophetic dreams and visions • Spirit, effects of, interpret dreams/scripture • Wordplay, in dreams and interpretation • dream • dream • dream, vision • dreams

 Found in books: Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 24, 116; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 219; Levison (2009), Filled with the Spirit, 82, 133, 158, 229, 414; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 240, 353, 371, 373, 449; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 178; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 179

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12.6 וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃
22.8
וַיֹּאמֶר אֲלֵיהֶם לִינוּ פֹה הַלַּיְלָה וַהֲשִׁבֹתִי אֶתְכֶם דָּבָר כַּאֲשֶׁר יְדַבֵּר יְהוָה אֵלָי וַיֵּשְׁבוּ שָׂרֵי־מוֹאָב עִם־בִּלְעָם׃ 22.9 וַיָּבֹא אֱלֹהִים אֶל־בִּלְעָם וַיֹּאמֶר מִי הָאֲנָשִׁים הָאֵלֶּה עִמָּךְ׃' '22.11 הִנֵּה הָעָם הַיֹּצֵא מִמִּצְרַיִם וַיְכַס אֶת־עֵין הָאָרֶץ עַתָּה לְכָה קָבָה־לִּי אֹתוֹ אוּלַי אוּכַל לְהִלָּחֶם בּוֹ וְגֵרַשְׁתִּיו׃ 22.12 וַיֹּאמֶר אֱלֹהִים אֶל־בִּלְעָם לֹא תֵלֵךְ עִמָּהֶם לֹא תָאֹר אֶת־הָעָם כִּי בָרוּךְ הוּא׃ 22.13 וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיֹּאמֶר אֶל־שָׂרֵי בָלָק לְכוּ אֶל־אַרְצְכֶם כִּי מֵאֵן יְהוָה לְתִתִּי לַהֲלֹךְ עִמָּכֶם׃ 22.21 וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־אֲתֹנוֹ וַיֵּלֶךְ עִם־שָׂרֵי מוֹאָב׃'' None
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12.6 And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream.
22.8
And he said unto them: ‘Lodge here this night, and I will bring you back word, as the LORD may speak unto me’; and the princes of Moab abode with Balaam. 22.9 And God came unto Balaam, and said: ‘What men are these with thee?’ 22.10 And Balaam said unto God: ‘Balak the son of Zippor, king of Moab, hath sent unto me saying: 22.11 Behold the people that is come out of Egypt, it covereth the face of the earth; now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out.’ 22.12 And God said unto Balaam: ‘Thou shalt not go with them; thou shalt not curse the people; for they are blessed.’ 22.13 And Balaam rose up in the morning, and said unto the princes of Balak: ‘Get you into your land; for the LORD refuseth to give me leave to go with you.’ 22.21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.' ' None
7. Hebrew Bible, Psalms, 10.4, 23.1, 89.25, 89.27, 89.29 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Dream of Scipio • Dreams • Dreams and visions, terminology, Greek • Ezekiel, Tragedian, Moses’s dream • dream • dreams • dreams and visions, dream figures, phantoms

 Found in books: Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 161; Levison (2009), Filled with the Spirit, 276; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 88; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 355; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 5; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 129

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23.1 מִזְמוֹר לְדָוִד יְהוָה רֹעִי לֹא אֶחְסָר׃
89.25
וֶאֶמוּנָתִי וְחַסְדִּי עִמּוֹ וּבִשְׁמִי תָּרוּם קַרְנוֹ׃
89.27
הוּא יִקְרָאֵנִי אָבִי אָתָּה אֵלִי וְצוּר יְשׁוּעָתִי׃
89.29
לְעוֹלָם אשמור־אֶשְׁמָר־ לוֹ חַסְדִּי וּבְרִיתִי נֶאֱמֶנֶת לוֹ׃' ' None
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23.1 A Psalm of David. The LORD is my shepherd; I shall not want.
89.25
But My faithfulness and My mercy shall be with him; And through My name shall his horn be exalted.
89.27
He shall call unto Me: Thou art my Father, My God, and the rock of my salvation. .
89.29
For ever will I keep for him My mercy, And My covet shall stand fast with him.' ' None
8. Hebrew Bible, 1 Kings, 3.4-3.15, 22.19-22.23 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Divination (ancient Near Eastern), auditory dream/epiphany • Dream figures • Dream figures, human • Dreams (in Hebrew Bible and Jewish literature) • Dreams (in Hebrew Bible and Jewish literature), Balaam • Dreams (in Hebrew Bible and Jewish literature), Daniel • Dreams (in Hebrew Bible and Jewish literature), Hagar • Dreams (in Hebrew Bible and Jewish literature), Jacob • Dreams (in Hebrew Bible and Jewish literature), Psalms • Dreams (in Hebrew Bible and Jewish literature), Samuel • Dreams (in Hebrew Bible and Jewish literature), Saul • Dreams (in Hebrew Bible and Jewish literature), Solomon • Dreams (in Hebrew Bible and Jewish literature), auditory dreams • Dreams (in Hebrew Bible and Jewish literature), warnings against heeding dreams and diviners • Dreams (in ancient Near East), Nabonidus • Dreams (in ancient Near East), received by royalty • Dreams (in ancient Near Eastern literature), Underworld Vision of an Assyrian Crown Prince • Dreams and visions, examples, Hebrew Bible • Dreams and visions, examples, Josephus • Dreams and visions, form criticism/classification, prophetic symbolic dreams • Dreams/Dream Visions • Nabonidus (Neo-Babylonian king), dream-oracle regarding lifespan • Prophecy, prophetic dreams and visions • Speech in dreams, incidental/overheard • dream • dream, vision

 Found in books: Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 100; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 123, 353, 371, 372, 449; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 53, 54, 55, 68; Stuckenbruck (2007), 1 Enoch 91-108, 406; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 27, 128, 179

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3.4 וַיֵּלֶךְ הַמֶּלֶךְ גִּבְעֹנָה לִזְבֹּחַ שָׁם כִּי הִיא הַבָּמָה הַגְּדוֹלָה אֶלֶף עֹלוֹת יַעֲלֶה שְׁלֹמֹה עַל הַמִּזְבֵּחַ הַהוּא׃ 3.5 בְּגִבְעוֹן נִרְאָה יְהֹוָה אֶל־שְׁלֹמֹה בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר אֱלֹהִים שְׁאַל מָה אֶתֶּן־לָךְ׃ 3.6 וַיֹּאמֶר שְׁלֹמֹה אַתָּה עָשִׂיתָ עִם־עַבְדְּךָ דָוִד אָבִי חֶסֶד גָּדוֹל כַּאֲשֶׁר הָלַךְ לְפָנֶיךָ בֶּאֱמֶת וּבִצְדָקָה וּבְיִשְׁרַת לֵבָב עִמָּךְ וַתִּשְׁמָר־לוֹ אֶת־הַחֶסֶד הַגָּדוֹל הַזֶּה וַתִּתֶּן־לוֹ בֵן יֹשֵׁב עַל־כִּסְאוֹ כַּיּוֹם הַזֶּה׃ 3.7 וְעַתָּה יְהוָה אֱלֹהָי אַתָּה הִמְלַכְתָּ אֶת־עַבְדְּךָ תַּחַת דָּוִד אָבִי וְאָנֹכִי נַעַר קָטֹן לֹא אֵדַע צֵאת וָבֹא׃ 3.8 וְעַבְדְּךָ בְּתוֹךְ עַמְּךָ אֲשֶׁר בָּחָרְתָּ עַם־רָב אֲשֶׁר לֹא־יִמָּנֶה וְלֹא יִסָּפֵר מֵרֹב׃ 3.9 וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ לִשְׁפֹּט אֶת־עַמְּךָ לְהָבִין בֵּין־טוֹב לְרָע כִּי מִי יוּכַל לִשְׁפֹּט אֶת־עַמְּךָ הַכָּבֵד הַזֶּה׃' '3.11 וַיֹּאמֶר אֱלֹהִים אֵלָיו יַעַן אֲשֶׁר שָׁאַלְתָּ אֶת־הַדָּבָר הַזֶּה וְלֹא־שָׁאַלְתָּ לְּךָ יָמִים רַבִּים וְלֹא־שָׁאַלְתָּ לְּךָ עֹשֶׁר וְלֹא שָׁאַלְתָּ נֶפֶשׁ אֹיְבֶיךָ וְשָׁאַלְתָּ לְּךָ הָבִין לִשְׁמֹעַ מִשְׁפָּט׃ 3.12 הִנֵּה עָשִׂיתִי כִּדְבָרֶיךָ הִנֵּה נָתַתִּי לְךָ לֵב חָכָם וְנָבוֹן אֲשֶׁר כָּמוֹךָ לֹא־הָיָה לְפָנֶיךָ וְאַחֲרֶיךָ לֹא־יָקוּם כָּמוֹךָ׃ 3.13 וְגַם אֲשֶׁר לֹא־שָׁאַלְתָּ נָתַתִּי לָךְ גַּם־עֹשֶׁר גַּם־כָּבוֹד אֲשֶׁר לֹא־הָיָה כָמוֹךָ אִישׁ בַּמְּלָכִים כָּל־יָמֶיךָ׃ 3.14 וְאִם תֵּלֵךְ בִּדְרָכַי לִשְׁמֹר חֻקַּי וּמִצְוֺתַי כַּאֲשֶׁר הָלַךְ דָּוִיד אָבִיךָ וְהַאַרַכְתִּי אֶת־יָמֶיךָ׃ 3.15 וַיִּקַץ שְׁלֹמֹה וְהִנֵּה חֲלוֹם וַיָּבוֹא יְרוּשָׁלִַם וַיַּעֲמֹד לִפְנֵי אֲרוֹן בְּרִית־אֲדֹנָי וַיַּעַל עֹלוֹת וַיַּעַשׂ שְׁלָמִים וַיַּעַשׂ מִשְׁתֶּה לְכָל־עֲבָדָיו׃
22.19
וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃ 22.21 וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה׃ 22.22 וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵן׃ 22.23 וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃'' None
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3.4 And the king went to Gibeon to sacrifice there; for that was the great high place; a thousand burnt-offerings did Solomon offer upon that altar. 3.5 In Gibeon the LORD appeared to Solomon in a dream by night; and God said: ‘Ask what I shall give thee.’ 3.6 And Solomon said: ‘Thou hast shown unto Thy servant David my father great kindness, according as he walked before Thee in truth, and in righteousness, and in uprightness of heart with Thee; and Thou hast kept for him this great kindness, that Thou hast given him a son to sit on his throne, as it is this day. 3.7 And now, O LORD my God, Thou hast made Thy servant king instead of David my father; and I am but a little child; I know not how to go out or come in. 3.8 And Thy servant is in the midst of Thy people which Thou hast chosen, a great people, that cannot be numbered nor counted for multitude. 3.9 Give Thy servant therefore an understanding heart to judge Thy people, that I may discern between good and evil; for who is able to judge this Thy great people?’ 3.10 And the speech pleased the LORD, that Solomon had asked this thing. 3.11 And God said unto him: ‘Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern justice; 3.12 behold, I have done according to thy word: lo, I have given thee a wise and an understanding heart; so that there hath been none like thee before thee, neither after thee shall any arise like unto thee. 3.13 And I have also given thee that which thou hast not asked, both riches and honour—so that there hath not been any among the kings like unto thee—all thy days. 3.14 And if thou wilt walk in My ways, to keep My statutes and My commandments, as thy father David did walk, then I will lengthen thy days.’ 3.15 And Solomon awoke, and, behold, it was a dream; and he came to Jerusalem, and stood before the ark of the covet of the LORD, and offered up burnt-offerings, and offered peace-offerings, and made a feast to all his servants.
22.19
And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left. 22.20 And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner. 22.21 And there came forth the spirit, and stood before the LORD, and said: I will entice him. 22.22 And the LORD said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so. 22.23 Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’'' None
9. Hebrew Bible, 1 Samuel, 1.11, 28.6, 28.8 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Anxiety dreams and nightmares, voices • Divination (ancient Near Eastern), auditory dream/epiphany • Dream figures, human • Dreams • Dreams (in Hebrew Bible and Jewish literature) • Dreams (in Hebrew Bible and Jewish literature), Balaam • Dreams (in Hebrew Bible and Jewish literature), Daniel • Dreams (in Hebrew Bible and Jewish literature), Hagar • Dreams (in Hebrew Bible and Jewish literature), Jacob • Dreams (in Hebrew Bible and Jewish literature), Psalms • Dreams (in Hebrew Bible and Jewish literature), Samuel • Dreams (in Hebrew Bible and Jewish literature), Saul • Dreams (in Hebrew Bible and Jewish literature), Solomon • Dreams (in Hebrew Bible and Jewish literature), auditory dreams • Dreams (in Hebrew Bible and Jewish literature), warnings against heeding dreams and diviners • Dreams and visions, examples, Josephus • Dreams and visions, form criticism/classification, prophetic symbolic dreams • Dreams and visions, incubation, oracular • Prophecy, prophetic dreams and visions • Speech in dreams, incidental/overheard • Wordplay, in dreams and interpretation • dream • dreams and visions, dream figures, invisible (voice only) • dreams, as revelatory

 Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 80; Levison (2009), Filled with the Spirit, 170; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 206, 371, 372, 373, 449; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 223

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1.11 וַתִּדֹּר נֶדֶר וַתֹּאמַר יְהוָה צְבָאוֹת אִם־רָאֹה תִרְאֶה בָּעֳנִי אֲמָתֶךָ וּזְכַרְתַּנִי וְלֹא־תִשְׁכַּח אֶת־אֲמָתֶךָ וְנָתַתָּה לַאֲמָתְךָ זֶרַע אֲנָשִׁים וּנְתַתִּיו לַיהוָה כָּל־יְמֵי חַיָּיו וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ׃
28.6
וַיִּשְׁאַל שָׁאוּל בַּיהוָה וְלֹא עָנָהוּ יְהוָה גַּם בַּחֲלֹמוֹת גַּם בָּאוּרִים גַּם בַּנְּבִיאִם׃
28.8
וַיִּתְחַפֵּשׂ שָׁאוּל וַיִּלְבַּשׁ בְּגָדִים אֲחֵרִים וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ וַיָּבֹאוּ אֶל־הָאִשָּׁה לָיְלָה וַיֹּאמֶר קסומי־קָסֳמִי־ נָא לִי בָּאוֹב וְהַעֲלִי לִי אֵת אֲשֶׁר־אֹמַר אֵלָיִךְ׃' ' None
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1.11 And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give to Thy handmaid a man child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head.
28.6
And when Sha᾽ul inquired of the Lord, the Lord answered him not, neither by dreams, nor by the Urim, nor by prophets.
28.8
And Sha᾽ul disguised himself, and put on other clothes, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine for me by means of the familiar spirit, and bring him up for me, whom I shall name to thee.' ' None
10. Hebrew Bible, 2 Kings, 2.11, 17.17, 21.6 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Dreams • Enochic literary tradition, place of Book of Dreams in • dream • interpretation of dreams

 Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 58, 65; Estes (2020), The Tree of Life, 191; Levison (2009), Filled with the Spirit, 124; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 139

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2.11 וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃
17.17
וַיַּעֲבִירוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם בָּאֵשׁ וַיִּקְסְמוּ קְסָמִים וַיְנַחֵשׁוּ וַיִּתְמַכְּרוּ לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ׃
21.6
וְהֶעֱבִיר אֶת־בְּנוֹ בָּאֵשׁ וְעוֹנֵן וְנִחֵשׁ וְעָשָׂה אוֹב וְיִדְּעֹנִים הִרְבָּה לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיס׃'' None
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2.11 And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.
17.17
and they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and gave themselves over to do that which was evil in the sight of the LORD, to provoke Him;
21.6
And he made his son to pass through the fire, and practised soothsaying, and used enchantments, and appointed them that divined by a ghost or a familiar spirit: he wrought much evil in the sight of the LORD, to provoke Him.'' None
11. Hebrew Bible, 2 Samuel, 7.8, 12.15 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Dreams (in Hebrew Bible and Jewish literature) • Dreams (in Hebrew Bible and Jewish literature), Jacob • Dreams and visions, angelophany • Dreams and visions, deixis, anxious state • Dreams and visions, examples, Josephus • dream

 Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 166; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 449, 450; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 71

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7.8 וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מֵאַחַר הַצֹּאן לִהְיוֹת נָגִיד עַל־עַמִּי עַל־יִשְׂרָאֵל׃
12.15
וַיֵּלֶךְ נָתָן אֶל־בֵּיתוֹ וַיִּגֹּף יְהוָה אֶת־הַיֶּלֶד אֲשֶׁר יָלְדָה אֵשֶׁת־אוּרִיָּה לְדָוִד וַיֵּאָנַשׁ׃'' None
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7.8 Now therefore so shalt thou say to my servant David, Thus says the Lord of hosts, I took thee from the sheepfold, from following the sheep, to be ruler over my people, over Yisra᾽el:
12.15
And Natan departed to his house. And the Lord struck the child that Uriyya’s wife bore to David, and it was very sick.'' None
12. Hebrew Bible, Amos, 7.7-7.9 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Anxiety dreams and nightmares, voices • Dream commands • Dream commands, intra-oneiric • Dreams and visions, examples, Hebrew Bible • Dreams and visions, form criticism/classification, prophetic symbolic dreams • Dreams and visions, incubation, oracular • Dreams and visions, participatory • Prophecy, prophetic dreams and visions • Speech in dreams, incidental/overheard • Wordplay, in dreams and interpretation • allegorical dream • dreams and visions, dream figures, invisible (voice only) • message of dreams

 Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 124, 206, 226, 372; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 52

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7.7 כֹּה הִרְאַנִי וְהִנֵּה אֲדֹנָי נִצָּב עַל־חוֹמַת אֲנָךְ וּבְיָדוֹ אֲנָךְ׃ 7.8 וַיֹּאמֶר יְהוָה אֵלַי מָה־אַתָּה רֹאֶה עָמוֹס וָאֹמַר אֲנָךְ וַיֹּאמֶר אֲדֹנָי הִנְנִי שָׂם אֲנָךְ בְּקֶרֶב עַמִּי יִשְׂרָאֵל לֹא־אוֹסִיף עוֹד עֲבוֹר לוֹ׃ 7.9 וְנָשַׁמּוּ בָּמוֹת יִשְׂחָק וּמִקְדְּשֵׁי יִשְׂרָאֵל יֶחֱרָבוּ וְקַמְתִּי עַל־בֵּית יָרָבְעָם בֶּחָרֶב׃'' None
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7.7 Thus He showed me; and, behold, the Lord stood beside a wall made by a plumbline, with a plumbline in His hand. 7.8 And the LORD said unto me: ‘Amos, what seest thou?’ And I said: ‘A plumbline.’ Then said the Lord: Behold, I will set a plumbline in the midst of My people Israel; I will not again pardon them any more; 7.9 And the high places of Isaac shall be desolate, And the sanctuaries of Israel shall be laid waste; And I will rise against the house of Jeroboam with the sword.'' None
13. Hebrew Bible, Isaiah, 4.4, 6.1-6.13, 29.7-29.8, 40.13, 51.3, 61.1, 65.4 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Amphiaraos, diviner (and dream interpreter) in myth • Ancient Near East, approach to dreams and visions • Anxiety dreams and nightmares • Anxiety dreams and nightmares, overtones in Peter's vision • Asklepios, provides athletic tips in dreams • Divination (ancient Near Eastern), auditory dream/epiphany • Divinities (ancient Near Eastern), Zaqīqu/Ziqīqu (dream spirit) • Dream • Dream figures, human • Dream imagery, bizarre, surreal • Dream imagery, contrary to nature, law or custom • Dream imagery, day-to-day objects/realistic scenes • Dream imagery, monsters, witches, demons • Dream imagery, transgressive, taboo-breaking • Dream of Scipio • Dreams • Dreams (in Greek and Latin literature), Aelius Aristides, Sacred Tales • Dreams (in Greek and Latin literature), Pausanias, Description of Greece • Dreams (in Hebrew Bible and Jewish literature) • Dreams (in Hebrew Bible and Jewish literature), Balaam • Dreams (in Hebrew Bible and Jewish literature), Daniel • Dreams (in Hebrew Bible and Jewish literature), Hagar • Dreams (in Hebrew Bible and Jewish literature), Israelites conception of dreams • Dreams (in Hebrew Bible and Jewish literature), Jacob • Dreams (in Hebrew Bible and Jewish literature), Psalms • Dreams (in Hebrew Bible and Jewish literature), Samuel • Dreams (in Hebrew Bible and Jewish literature), Saul • Dreams (in Hebrew Bible and Jewish literature), Solomon • Dreams (in Hebrew Bible and Jewish literature), auditory dreams • Dreams (in Hebrew Bible and Jewish literature), warnings against heeding dreams and diviners • Dreams and visions, deixis, anxious state • Dreams and visions, disturbing • Dreams and visions, examples, Hebrew Bible • Dreams and visions, examples, Homer • Dreams and visions, terminology, Greek • Dreams and visions, therapeutic • Dreams and visions, wish fulfilment • Emotional responses to dreams, perplexity • Ezekiel, Tragedian, Moses’s dream • Incubation (Christian), criticisms of dream-divination at tombs • Natural dreaming • Natural dreaming, body and health • Natural dreaming, circumstances and desires • Natural dreaming, food and drink • Natural dreaming, hunger • Prophecy, prophetic dreams and visions • Speech in dreams, incidental/overheard • Spirit, effects of,, visions and dreams • Wordplay, in dreams and interpretation • allegorical dream • dreams

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 90, 159, 163, 351; Levison (2009), Filled with the Spirit, 213, 215, 232, 242, 292, 372; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 88; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 126, 168, 199, 353, 354, 371, 372, 373; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 6; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 32, 68, 109, 314; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 14; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 129

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4.4 אִם רָחַץ אֲדֹנָי אֵת צֹאַת בְּנוֹת־צִיּוֹן וְאֶת־דְּמֵי יְרוּשָׁלִַם יָדִיחַ מִקִּרְבָּהּ בְּרוּחַ מִשְׁפָּט וּבְרוּחַ בָּעֵר׃
6.1
בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃
6.1
הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2 שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.4 וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃ 6.5 וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃ 6.6 וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃ 6.7 וַיַּגַּע עַל־פִּי וַיֹּאמֶר הִנֵּה נָגַע זֶה עַל־שְׂפָתֶיךָ וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר׃ 6.8 וָאֶשְׁמַע אֶת־קוֹל אֲדֹנָי אֹמֵר אֶת־מִי אֶשְׁלַח וּמִי יֵלֶךְ־לָנוּ וָאֹמַר הִנְנִי שְׁלָחֵנִי׃ 6.9 וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃' 6.11 וָאֹמַר עַד־מָתַי אֲדֹנָי וַיֹּאמֶר עַד אֲשֶׁר אִם־שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב וּבָתִּים מֵאֵין אָדָם וְהָאֲדָמָה תִּשָּׁאֶה שְׁמָמָה׃
6.12
וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃
6.13
וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃
40.13
מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃
51.3
כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃
61.1
רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃
61.1
שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃
65.4
הַיֹּשְׁבִים בַּקְּבָרִים וּבַנְּצוּרִים יָלִינוּ הָאֹכְלִים בְּשַׂר הַחֲזִיר ופרק וּמְרַק פִּגֻּלִים כְּלֵיהֶם׃'' None
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4.4 when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of destruction.
6.1
In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple. 6.2 Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. 6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. 6.4 And the posts of the door were moved at the voice of them that called, and the house was filled with smoke. 6.5 Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts. 6.6 Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar; 6.7 and he touched my mouth with it, and said: Lo, this hath touched thy lips; And thine iniquity is taken away, And thy sin expiated. 6.8 And I heard the voice of the Lord, saying: Whom shall I send, And who will go for us? Then I said: ‘Here am I; send me.’ 6.9 And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not.
6.10
Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’
6.11
Then said I: ‘Lord, how long?’ And He answered: ‘Until cities be waste without inhabitant, and houses without man, And the land become utterly waste,
6.12
And the LORD have removed men far away, and the forsaken places be many in the midst of the land.
6.13
And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’
40.13
Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?
51.3
For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody.
61.1
The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;
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;' ' None
14. Hebrew Bible, Jeremiah, 1.10, 14.14, 23.16, 23.25-23.32, 23.38-23.40, 27.9-27.10, 29.8 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Alexandria, Alexandrians and dreams • Dream figures, human • Dreams • Dreams (in Hebrew Bible and Jewish literature) • Dreams (in Hebrew Bible and Jewish literature), in works of Hellenistic and Roman periods • Dreams (in Hebrew Bible and Jewish literature), warnings against heeding dreams and diviners • Dreams and visions, terminology, Greek • Prophecy, prophetic dreams and visions • Wordplay, in dreams and interpretation • allegorical dream • dream • dream, vision • prophetic dream

 Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 55; Levison (2009), Filled with the Spirit, 287; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 226, 353, 354, 371, 373; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 67; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 4, 14, 18; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 179

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14.14 וַיֹּאמֶר יְהוָה אֵלַי שֶׁקֶר הַנְּבִאִים נִבְּאִים בִּשְׁמִי לֹא שְׁלַחְתִּים וְלֹא צִוִּיתִים וְלֹא דִבַּרְתִּי אֲלֵיהֶם חֲזוֹן שֶׁקֶר וְקֶסֶם ואלול וֶאֱלִיל ותרמות וְתַרְמִית לִבָּם הֵמָּה מִתְנַבְּאִים לָכֶם׃
23.16
כֹּה־אָמַר יְהוָה צְבָאוֹת אַל־תִּשְׁמְעוּ עַל־דִּבְרֵי הַנְּבִאִים הַנִּבְּאִים לָכֶם מַהְבִּלִים הֵמָּה אֶתְכֶם חֲזוֹן לִבָּם יְדַבֵּרוּ לֹא מִפִּי יְהוָה׃
23.25
שָׁמַעְתִּי אֵת אֲשֶׁר־אָמְרוּ הַנְּבִאִים הַנִּבְּאִים בִּשְׁמִי שֶׁקֶר לֵאמֹר חָלַמְתִּי חָלָמְתִּי׃ 23.26 עַד־מָתַי הֲיֵשׁ בְּלֵב הַנְּבִאִים נִבְּאֵי הַשָּׁקֶר וּנְבִיאֵי תַּרְמִת לִבָּם׃ 23.27 הַחֹשְׁבִים לְהַשְׁכִּיחַ אֶת־עַמִּי שְׁמִי בַּחֲלוֹמֹתָם אֲשֶׁר יְסַפְּרוּ אִישׁ לְרֵעֵהוּ כַּאֲשֶׁר שָׁכְחוּ אֲבוֹתָם אֶת־שְׁמִי בַּבָּעַל׃ 23.28 הַנָּבִיא אֲשֶׁר־אִתּוֹ חֲלוֹם יְסַפֵּר חֲלוֹם וַאֲשֶׁר דְּבָרִי אִתּוֹ יְדַבֵּר דְּבָרִי אֱמֶת מַה־לַתֶּבֶן אֶת־הַבָּר נְאֻם־יְהוָה׃ 23.29 הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם־יְהוָה וּכְפַטִּישׁ יְפֹצֵץ סָלַע׃ 23.31 הִנְנִי עַל־הַנְּבִיאִם נְאֻם־יְהוָה הַלֹּקְחִים לְשׁוֹנָם וַיִּנְאֲמוּ נְאֻם׃ 23.32 הִנְנִי עַל־נִבְּאֵי חֲלֹמוֹת שֶׁקֶר נְאֻם־יְהוָה וַיְסַפְּרוּם וַיַּתְעוּ אֶת־עַמִּי בְּשִׁקְרֵיהֶם וּבְפַחֲזוּתָם וְאָנֹכִי לֹא־שְׁלַחְתִּים וְלֹא צִוִּיתִים וְהוֹעֵיל לֹא־יוֹעִילוּ לָעָם־הַזֶּה נְאֻם־יְהוָה׃
23.38
וְאִם־מַשָּׂא יְהוָה תֹּאמֵרוּ לָכֵן כֹּה אָמַר יְהוָה יַעַן אֲמָרְכֶם אֶת־הַדָּבָר הַזֶּה מַשָּׂא יְהוָה וָאֶשְׁלַח אֲלֵיכֶם לֵאמֹר לֹא תֹאמְרוּ מַשָּׂא יְהוָה׃ 23.39 לָכֵן הִנְנִי וְנָשִׁיתִי אֶתְכֶם נָשֹׁא וְנָטַשְׁתִּי אֶתְכֶם וְאֶת־הָעִיר אֲשֶׁר נָתַתִּי לָכֶם וְלַאֲבוֹתֵיכֶם מֵעַל פָּנָי׃
27.9
וְאַתֶּם אַל־תִּשְׁמְעוּ אֶל־נְבִיאֵיכֶם וְאֶל־קֹסְמֵיכֶם וְאֶל חֲלֹמֹתֵיכֶם וְאֶל־עֹנְנֵיכֶם וְאֶל־כַּשָּׁפֵיכֶם אֲשֶׁר־הֵם אֹמְרִים אֲלֵיכֶם לֵאמֹר לֹא תַעַבְדוּ אֶת־מֶלֶךְ בָּבֶל׃
29.8
כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל אַל־יַשִּׁיאוּ לָכֶם נְבִיאֵיכֶם אֲשֶׁר־בְּקִרְבְּכֶם וְקֹסְמֵיכֶם וְאַל־תִּשְׁמְעוּ אֶל־חֲלֹמֹתֵיכֶם אֲשֶׁר אַתֶּם מַחְלְמִים׃' ' None
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1.10 See, I have this day set thee over the nations and over the kingdoms, To root out and to pull down, And to destroy and to overthrow; To build, and to plant.
14.14
Then the LORD said unto me: ‘The prophets prophesy lies in My name; I sent them not, neither have I commanded them, neither spoke I unto them; they prophesy unto you a lying vision, and divination, and a thing of nought, and the deceit of their own heart.
23.16
Thus saith the LORD of hosts: Hearken not unto the words of the prophets that prophesy unto you, They lead you unto vanity; They speak a vision of their own heart, And not out of the mouth of the LORD.
23.25
I have heard what the prophets have said, That prophesy lies in My name, saying: ‘I have dreamed, I have dreamed.’ 23.26 How long shall this be? Is it in the heart of the prophets that prophesy lies, And the prophets of the deceit of their own heart? 23.27 That think to cause My people to forget My name By their dreams which they tell every man to his neighbour, As their fathers forgot My name for Baal. 23.28 The prophet that hath a dream, let him tell a dream; And he that hath My word; let him speak My word faithfully. What hath the straw to do with the wheat? Saith the LORD. 23.29 Is not My word like as fire? Saith the LORD; And like a hammer that breaketh the rock in pieces? 23.30 Therefore, behold, I am against the prophets, saith the LORD, that steal My words every one from his neighbour. 23.31 Behold, I am against the prophets, saith the LORD, that use there tongues and say: ‘He saith.’ 23.32 Behold, I am against them that prophesy lying dreams, saith the LORD, and do tell them, and cause My people to err by their lies, and by their wantonness; yet I sent them not, nor commanded them; neither can they profit this people at all, saith the LORD.
23.38
But if ye say: ‘The burden of the LORD’; therefore thus saith the LORD: Because ye say this word: ‘The burden of the LORD’, and I have sent unto you, saying: ‘Ye shall not say: The burden of the LORD’; 23.39 therefore, behold, I will utterly tear you out, and I will cast you off, and the city that I gave unto you and to your fathers, away from My presence; 23.40 and I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten
27.9
But as for you, hearken ye not to your prophets, nor to your diviners, nor to your dreams, nor to your soothsayers, nor to your sorcerers, that speak unto you, saying: Ye shall not serve the king of Babylon; 27.10 for they prophesy a lie unto you, to remove you far from your land; and that I should drive you out and ye should perish.
29.8
For thus saith the LORD of hosts, the God of Israel: Let not your prophets that are in the midst of you, and your diviners, beguile you, neither hearken ye to your dreams which ye cause to be dreamed.'' None
15. Hebrew Bible, Judges, 6.34, 7.13-7.15, 11.29, 13.3, 15.14 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Double dreams and visions, examples, ANE, OT and Homer • Double dreams and visions, examples, New Testament • Dream figures, human • Dream interpreters/interpretation (ancient Near East) • Dreams • Dreams (in Hebrew Bible and Jewish literature) • Dreams (in Hebrew Bible and Jewish literature), Jacob • Dreams (in Hebrew Bible and Jewish literature), Midianite soldier • Dreams (in ancient Near East), Ean(n)atum • Dreams (in ancient Near East), Gudea • Dreams (in ancient Near East), in early literature • Dreams (in ancient Near East), prompting (re)construction of temple • Dreams (in ancient Near East), received by ordinary individuals • Dreams (in ancient Near East), received by ordinary individuals forroyalty • Dreams (in ancient Near East), received by royalty • Dreams (in ancient Near Eastern literature), Sargon and Ur-Zababa • Dreams and visions, angelophany • Dreams and visions, examples, Hebrew Bible • Dreams and visions, examples, Josephus • Dreams and visions, form criticism/classification, symbolic dreams • Dreams and visions, terminology, Greek • Dreams and visions, theorematic • Mari (ancient Near Eastern kingdom), letters concerning dreams of interest to the king • Speech in dreams, incidental/overheard • Wordplay, in dreams and interpretation • dream • dream • dream interpreter/oneiromancer • dreams and visions, dream figures, unknown or unrecognised

 Found in books: Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 100; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 228; Levison (2009), Filled with the Spirit, 135, 162, 163, 372; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 122, 354, 371, 372, 449, 463, 464, 489; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 47, 70

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6.34 וְרוּחַ יְהוָה לָבְשָׁה אֶת־גִּדְעוֹן וַיִּתְקַע בַּשּׁוֹפָר וַיִזָּעֵק אֲבִיעֶזֶר אַחֲרָיו׃
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׃ 7.15 וַיְהִי כִשְׁמֹעַ גִּדְעוֹן אֶת־מִסְפַּר הַחֲלוֹם וְאֶת־שִׁבְרוֹ וַיִּשְׁתָּחוּ וַיָּשָׁב אֶל־מַחֲנֵה יִשְׂרָאֵל וַיֹּאמֶר קוּמוּ כִּי־נָתַן יְהוָה בְּיֶדְכֶם אֶת־מַחֲנֵה מִדְיָן׃"
11.29
וַתְּהִי עַל־יִפְתָּח רוּחַ יְהוָה וַיַּעֲבֹר אֶת־הַגִּלְעָד וְאֶת־מְנַשֶּׁה וַיַּעֲבֹר אֶת־מִצְפֵּה גִלְעָד וּמִמִּצְפֵּה גִלְעָד עָבַר בְּנֵי עַמּוֹן׃
13.3
וַיֵּרָא מַלְאַךְ־יְהוָה אֶל־הָאִשָּׁה וַיֹּאמֶר אֵלֶיהָ הִנֵּה־נָא אַתְּ־עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן׃
15.14
הוּא־בָא עַד־לֶחִי וּפְלִשִׁתִּים הֵרִיעוּ לִקְרָאתוֹ וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַתִּהְיֶינָה הָעֲבֹתִים אֲשֶׁר עַל־זְרוֹעוֹתָיו כַּפִּשְׁתִּים אֲשֶׁר בָּעֲרוּ בָאֵשׁ וַיִּמַּסּוּ אֱסוּרָיו מֵעַל יָדָיו׃'' None
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6.34 But the spirit of the Lord clothed Gid῾on, and he blew a shofar; and Avi-῾ezer mustered behind him.
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. 7.15 And it was, when Gid῾on heard the telling of the dream, and its interpretation, that he bowed himself down to the ground, and returned to the camp of Yisra᾽el and said, Arise; for the Lord has delivered into your hand the host of Midyan."
11.29
Then the spirit of the Lord came upon Yiftaĥ and he passed over Gil῾ad, and Menashshe, and passed over Miżpe of Gil῾ad, and from Miżpe of Gil῾ad he passed over to the children of ῾Ammon.
13.3
And the angel of the Lord appeared to the woman, and said to her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son.
15.14
And when he came to Leĥi, the Pelishtim shouted against him: and the spirit of the Lord came mightily upon him: and the cords that were upon his arms became as flax that was burnt with fire, and his bands melted from off his hands.'' None
16. Hesiod, Works And Days, 156-173 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Enochic literary tradition, place of Book of Dreams in • dream

 Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 196; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 108

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156 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν,'157 αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ 158 Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, 159 ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται 160 ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. 161 καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, 162 τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, 163 ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, 164 τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης 165 ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. 166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168 Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169 Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169 ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169 τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169 τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169 τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170 καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171 ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. ' None
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156 It was self-slaughter – they descended to'157 Chill Hades’ mouldy house, without a name. 158 Yes, black death took them off, although they’d been 159 Impetuous, and they the sun’s bright flame 160 Would see no more, nor would this race be seen 161 Themselves, screened by the earth. Cronus’ son then 162 Fashioned upon the lavish land one more, 163 The fourth, more just and brave – of righteous men, 164 Called demigods. It was the race before 165 Our own upon the boundless earth. Foul war 166 And dreadful battles vanquished some of these, 167 While some in Cadmus’ Thebes, while looking for 168 The flocks of Oedipus, found death. The sea 169 Took others as they crossed to Troy fight 170 For fair-tressed Helen. They were screened as well 171 In death. Lord Zeus arranged it that they might 172 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content ' None
17. Hesiod, Theogony, 211-232, 748-754, 762-766 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Dream • dreams • dreams, interpretation of,

 Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34, 36, 37; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 289; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 357; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 26

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211 νὺξ δʼ ἔτεκεν στυγερόν τε Μόρον καὶ Κῆρα μέλαιναν'212 καὶ Θάνατον, τέκε δʼ Ὕπνον, ἔτικτε δὲ φῦλον Ὀνείρων· 213 οὔ τινι κοιμηθεῖσα θεὰ τέκε Νὺξ ἐρεβεννή, 214 δεύτερον αὖ Μῶμον καὶ Ὀιζὺν ἀλγινόεσσαν 215 Ἑσπερίδας θʼ, ᾗς μῆλα πέρην κλυτοῦ Ὠκεανοῖο 216 χρύσεα καλὰ μέλουσι φέροντά τε δένδρεα καρπόν. 217 καὶ Μοίρας καὶ Κῆρας ἐγείνατο νηλεοποίνους, 218 Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε βροτοῖσι 219 γεινομένοισι διδοῦσιν ἔχειν ἀγαθόν τε κακόν τε, 220 αἵτʼ ἀνδρῶν τε θεῶν τε παραιβασίας ἐφέπουσιν· 221 οὐδέ ποτε λήγουσι θεαὶ δεινοῖο χόλοιο, 222 πρίν γʼ ἀπὸ τῷ δώωσι κακὴν ὄπιν, ὅς τις ἁμάρτῃ. 223 τίκτε δὲ καὶ Νέμεσιν, πῆμα θνητοῖσι βροτοῖσι, 224 Νὺξ ὀλοή· μετὰ τὴν δʼ Ἀπάτην τέκε καὶ Φιλότητα 225 Γῆράς τʼ οὐλόμενον, καὶ Ἔριν τέκε καρτερόθυμον. 226 αὐτὰρ Ἔρις στυγερὴ τέκε μὲν Πόνον ἀλγινόεντα 227 Λήθην τε Λιμόν τε καὶ Ἄλγεα δακρυόεντα 228 Ὑσμίνας τε Μάχας τε Φόνους τʼ Ἀνδροκτασίας τε 229 Νείκεά τε ψευδέας τε Λόγους Ἀμφιλλογίας τε 230 Δυσνομίην τʼ Ἄτην τε, συνήθεας ἀλλήλῃσιν, 231 Ὅρκον θʼ, ὃς δὴ πλεῖστον ἐπιχθονίους ἀνθρώπους 232 πημαίνει, ὅτε κέν τις ἑκὼν ἐπίορκον ὀμόσσῃ.
748
ἀστεμφέως, ὅθι Νύξ τε καὶ Ἡμέρη ἆσσον ἰοῦσαι 749 ἀλλήλας προσέειπον, ἀμειβόμεναι μέγαν οὐδὸν 750 χάλκεον· ἣ μὲν ἔσω καταβήσεται, ἣ δὲ θύραζε 751 ἔρχεται, οὐδέ ποτʼ ἀμφοτέρας δόμος ἐντὸς ἐέργει, 752 ἀλλʼ αἰεὶ ἑτέρη γε δόμων ἔκτοσθεν ἐοῦσα 753 γαῖαν ἐπιστρέφεται, ἣ δʼ αὖ δόμου ἐντὸς ἐοῦσα 754 μίμνει τὴν αὐτῆς ὥρην ὁδοῦ, ἔστʼ ἂν ἵκηται,
762
τῶν δʼ ἕτερος γαῖάν τε καὶ εὐρέα νῶτα θαλάσσης 763 ἥσυχος ἀνστρέφεται καὶ μείλιχος ἀνθρώποισι, 764 τοῦ δὲ σιδηρέη μὲν κραδίη, χάλκεον δέ οἱ ἦτορ 765 νηλεὲς ἐν στήθεσσιν· ἔχει δʼ ὃν πρῶτα λάβῃσιν 766 ἀνθρώπων· ἐχθρὸς δὲ καὶ ἀθανάτοισι θεοῖσιν. ' None
sup>
211 A maid: holy Cythera first she neared,'212 Then came to sea-girt Cyprus. A revered 213 And lovely goddess she became. Grass grew 214 Beneath her feet, and men and gods all knew 215 Her then as Aphrodite, Nursed Around 216 The Foam Upon The Sea, and richly-crowned 217 Cytherea, which she’d reached. She’s known as well, 218 Because she first saw light amid the swell 219 of Cyprian shores, The Cyprian. One more name 220 She’s known by, since from genitals she came, 221 Is Philommedes, Genial-Loving One. 222 Love and Desire formed a union 223 With her the moment she was born: all three 224 of them then went to join the company 225 of all the gods. This honour she attained 226 From the beginning and this share she gained 227 Among both men and gods – the whispering 228 of maids who are in love, their giggling, 229 Sweet loving, gentleness and trickery 230 In love affairs. Great Heaven’s progeny 231 He labelled Titans for they used huge strain 232 To do a dreadful deed, and so the pain
748
With fury; from Olympus then he came, 749 Showing his strength and hurling lightning 750 Continually; his bolts went rocketing 751 Nonstop from his strong hand and, whirling, flashed 752 An awesome flame. The nurturing earth then crashed 753 And burned, the mighty forest crackling 754 Fortissimo, the whole earth smouldering,
762
And see it, Earth and Heaven were surely near 763 To clashing, for that would have been the sound 764 of Heaven hurling down into the ground 765 As they demolished Earth. Thus the gods clashed, 766 Raging in dreadful battle. The winds lashed ' None
18. Homer, Iliad, 1.62-1.66, 1.118-1.120, 1.199-1.222, 1.225, 2.1-2.76, 2.166-2.181, 2.190, 2.301-2.320, 2.353, 2.786-2.788, 2.804, 3.121-3.124, 3.399-3.405, 5.149, 7.452, 9.223, 9.363, 10.496, 13.355, 14.231-14.255, 14.260-14.360, 15.165-15.166, 15.204, 18.20, 18.535-18.538, 20.285, 21.443, 22.36, 22.199-22.201, 22.205, 23.62-23.107, 24.29, 24.328, 24.343, 24.682 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Ancient Near East, approach to dreams and visions • Anxiety dreams and nightmares • Anxiety dreams and nightmares, anxiously imagined futures • Anxiety dreams and nightmares, bad conscience • Anxiety dreams and nightmares, death portents • Anxiety dreams and nightmares, frustration motifs • Anxiety dreams and nightmares, haunting by victims • Anxiety dreams and nightmares, lost or suffering loved ones • Anxiety dreams and nightmares, murder and blood • Anxiety dreams and nightmares, personal injury • Anxiety dreams and nightmares, uncharacteristic behaviour • Anxiety dreams and nightmares, voices • Aristotle, On Dreams • Aristotle, on dreams • Cambyses of Persia, dreams of • Cult personnel (ancient near eastern), and incubation/dream-divination • Divination (Greek and Roman), auditory dream/epiphany • Divination (ancient Near Eastern), auditory dream/epiphany • Double dreams and visions • Double dreams and visions, Peter and Cornelius • Double dreams and visions, Peter and Cornelius, apologetic agendas • Double dreams and visions, Peter and Cornelius, contrasting revelations • Double dreams and visions, examples, ANE, OT and Homer • Dream commands • Dream figures • Dream figures, alter ego/evil genius • Dream figures, gods, in disguise • Dream figures, human • Dream imagery, bizarre, surreal • Dream imagery, death and burial • Dream imagery, distressing • Dream imagery, ejection from heaven • Dream imagery, hunts, chases, races or journeys • Dream imagery, personal injury • Dream interpreters/interpretation (Greece and Rome), Achilless call for a dream interpreter • Dreams • Dreams (in ancient Near East), Ašurbanipal • Dreams (in ancient Near East), received by priests and ritual experts • Dreams and visions, deixis, anxious state • Dreams and visions, disturbing • Dreams and visions, dream/reality confusion • Dreams and visions, examples, Aelius Aristides • Dreams and visions, examples, Artemidorus • Dreams and visions, examples, Comedy • Dreams and visions, examples, Graeco-Roman dreams, other • Dreams and visions, examples, Herodotus • Dreams and visions, examples, Homer • Dreams and visions, examples, Tragedy • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Dreams and visions, participatory • Dreams and visions, repeated internal features • Dreams and visions, repeated or recurrent • Dreams and visions, repeated reports • Dreams and visions, riddling • Dreams and visions, terminology, Greek • Dreams and visions, wish fulfilment • Ghost of Clytemnestra, as dream, onar • Herodotus, on Astyage’s dream • Natural dreaming • Natural dreaming, in literary settings • Natural dreaming, prescience and cognition • Natural dreaming, theoretical discussion in literary settings • Natural dreaming, uncertainty re revelation • Penthesilea, dream (epithets) • Peter-Cornelius narrative and visions, intertextual approaches, Homeric dream of Agamemnon • Rebuke, by human dream figures • Uncertainty, interpretive uncertainty about dreams • Wordplay, in dreams and interpretation • apparition in dreams • dream • dream books • dream incubation • dream, Astyage’s • dream, credibility • dream, of Scipio Africanus • dream, passim, esp., anticipatory function of sign dream • dream, passim, esp., anxiety dream • dream, passim, esp., epiphany dream • dream, passim, esp., sign dream (= episode dream) • dream, prognosticatory • dream, shared • dream-interpreters • dreams • dreams and dream interpreters • dreams and visions, dream figures, invisible (voice only) • dreams and visions, dream figures, loved ones • dreams and visions, dream figures, phantoms • dreams and visions, dream figures, statues • dreams, • dreams, and divination • dreams, criticisms of • dreams, interpretation of • dreams, interpretation of, • dreams, of Socrates • dreams, oneiroi and enhypnia • dreams, origins of • dreams, precognitive • gods, in dreams • haruspices, validate dream • healing, incubation (healing dreams and visions) • herdsman, leader of dreams • oracles,revelations in dreams

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 369; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 128; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 192, 219, 222; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 87; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 481; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 112, 266; Hubbard (2014), A Companion to Greek and Roman Sexualities, 297; Johnston (2008), Ancient Greek Divination, 134, 135; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 746; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 37, 105; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 28, 29, 30; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 196; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 39, 40, 42, 44, 128, 174, 208, 216; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 289; Mikalson (2003), Herodotus and Religion in the Persian Wars, 207; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 122; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 302; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 23, 34, 127, 128, 129, 173, 175, 186, 188, 189, 190, 205, 246, 247, 249, 250, 327, 354, 380, 381, 382, 465; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 455; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 109, 176, 177; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 60; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 162; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 5, 20, 131, 134; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 54; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 37; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 26; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 193, 374, 397

sup>
1.62 ἀλλʼ ἄγε δή τινα μάντιν ἐρείομεν ἢ ἱερῆα 1.63 ἢ καὶ ὀνειροπόλον, καὶ γάρ τʼ ὄναρ ἐκ Διός ἐστιν, 1.64 ὅς κʼ εἴποι ὅ τι τόσσον ἐχώσατο Φοῖβος Ἀπόλλων, 1.65 εἴτʼ ἄρʼ ὅ γʼ εὐχωλῆς ἐπιμέμφεται ἠδʼ ἑκατόμβης, 1.66 αἴ κέν πως ἀρνῶν κνίσης αἰγῶν τε τελείων
1.118
αὐτὰρ ἐμοὶ γέρας αὐτίχʼ ἑτοιμάσατʼ ὄφρα μὴ οἶος 1.119 Ἀργείων ἀγέραστος ἔω, ἐπεὶ οὐδὲ ἔοικε· 1.120 λεύσσετε γὰρ τό γε πάντες ὅ μοι γέρας ἔρχεται ἄλλῃ.
1.199
θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω 1.200 Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν· 1.201 καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· 1.202 τίπτʼ αὖτʼ αἰγιόχοιο Διὸς τέκος εἰλήλουθας; 1.203 ἦ ἵνα ὕβριν ἴδῃ Ἀγαμέμνονος Ἀτρεΐδαο; 1.204 ἀλλʼ ἔκ τοι ἐρέω, τὸ δὲ καὶ τελέεσθαι ὀΐω· 1.205 ᾗς ὑπεροπλίῃσι τάχʼ ἄν ποτε θυμὸν ὀλέσσῃ. 1.206 τὸν δʼ αὖτε προσέειπε θεὰ γλαυκῶπις Ἀθήνη· 1.207 ἦλθον ἐγὼ παύσουσα τὸ σὸν μένος, αἴ κε πίθηαι, 1.208 οὐρανόθεν· πρὸ δέ μʼ ἧκε θεὰ λευκώλενος Ἥρη 1.209 ἄμφω ὁμῶς θυμῷ φιλέουσά τε κηδομένη τε· 1.210 ἀλλʼ ἄγε λῆγʼ ἔριδος, μηδὲ ξίφος ἕλκεο χειρί· 1.211 ἀλλʼ ἤτοι ἔπεσιν μὲν ὀνείδισον ὡς ἔσεταί περ· 1.212 ὧδε γὰρ ἐξερέω, τὸ δὲ καὶ τετελεσμένον ἔσται· 1.213 καί ποτέ τοι τρὶς τόσσα παρέσσεται ἀγλαὰ δῶρα 1.214 ὕβριος εἵνεκα τῆσδε· σὺ δʼ ἴσχεο, πείθεο δʼ ἡμῖν. 1.215 τὴν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· 1.216 χρὴ μὲν σφωΐτερόν γε θεὰ ἔπος εἰρύσσασθαι 1.217 καὶ μάλα περ θυμῷ κεχολωμένον· ὧς γὰρ ἄμεινον· 1.218 ὅς κε θεοῖς ἐπιπείθηται μάλα τʼ ἔκλυον αὐτοῦ. 1.219 ἦ καὶ ἐπʼ ἀργυρέῃ κώπῃ σχέθε χεῖρα βαρεῖαν, 1.220 ἂψ δʼ ἐς κουλεὸν ὦσε μέγα ξίφος, οὐδʼ ἀπίθησε 1.221 μύθῳ Ἀθηναίης· ἣ δʼ Οὔλυμπον δὲ βεβήκει 1.222 δώματʼ ἐς αἰγιόχοιο Διὸς μετὰ δαίμονας ἄλλους.
1.225
οἰνοβαρές, κυνὸς ὄμματʼ ἔχων, κραδίην δʼ ἐλάφοιο,' 2.1 ἄλλοι μέν ῥα θεοί τε καὶ ἀνέρες ἱπποκορυσταὶ 2.2 εὗδον παννύχιοι, Δία δʼ οὐκ ἔχε νήδυμος ὕπνος, 2.3 ἀλλʼ ὅ γε μερμήριζε κατὰ φρένα ὡς Ἀχιλῆα 2.4 τιμήσῃ, ὀλέσῃ δὲ πολέας ἐπὶ νηυσὶν Ἀχαιῶν. 2.5 ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλή, 2.6 πέμψαι ἐπʼ Ἀτρεΐδῃ Ἀγαμέμνονι οὖλον ὄνειρον· 2.8 βάσκʼ ἴθι οὖλε ὄνειρε θοὰς ἐπὶ νῆας Ἀχαιῶν· 2.9 ἐλθὼν ἐς κλισίην Ἀγαμέμνονος Ἀτρεΐδαο
2.10
πάντα μάλʼ ἀτρεκέως ἀγορευέμεν ὡς ἐπιτέλλω·
2.11
θωρῆξαί ἑ κέλευε κάρη κομόωντας Ἀχαιοὺς
2.12
πανσυδίῃ· νῦν γάρ κεν ἕλοι πόλιν εὐρυάγυιαν
2.13
Τρώων· οὐ γὰρ ἔτʼ ἀμφὶς Ὀλύμπια δώματʼ ἔχοντες
2.14
ἀθάνατοι φράζονται· ἐπέγναμψεν γὰρ ἅπαντας
2.15
Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται.
2.16
ὣς φάτο, βῆ δʼ ἄρʼ ὄνειρος ἐπεὶ τὸν μῦθον ἄκουσε·
2.17
καρπαλίμως δʼ ἵκανε θοὰς ἐπὶ νῆας Ἀχαιῶν,
2.18
βῆ δʼ ἄρʼ ἐπʼ Ἀτρεΐδην Ἀγαμέμνονα· τὸν δὲ κίχανεν
2.19
εὕδοντʼ ἐν κλισίῃ, περὶ δʼ ἀμβρόσιος κέχυθʼ ὕπνος. 2.20 στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς Νηληΐῳ υἷι ἐοικώς 2.21 Νέστορι, τόν ῥα μάλιστα γερόντων τῖʼ Ἀγαμέμνων· 2.22 τῷ μιν ἐεισάμενος προσεφώνεε θεῖος ὄνειρος· 2.23 εὕδεις Ἀτρέος υἱὲ δαΐφρονος ἱπποδάμοιο· 2.24 οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα 2.25 ᾧ λαοί τʼ ἐπιτετράφαται καὶ τόσσα μέμηλε· 2.26 νῦν δʼ ἐμέθεν ξύνες ὦκα· Διὸς δέ τοι ἄγγελός εἰμι, 2.27 ὃς σεῦ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει. 2.28 θωρῆξαί σε κέλευσε κάρη κομόωντας Ἀχαιοὺς 2.29 πανσυδίῃ· νῦν γάρ κεν ἕλοις πόλιν εὐρυάγυιαν 2.32 Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται 2.33 ἐκ Διός· ἀλλὰ σὺ σῇσιν ἔχε φρεσί, μηδέ σε λήθη 2.34 αἱρείτω εὖτʼ ἄν σε μελίφρων ὕπνος ἀνήῃ. 2.35 ὣς ἄρα φωνήσας ἀπεβήσετο, τὸν δὲ λίπʼ αὐτοῦ 2.36 τὰ φρονέοντʼ ἀνὰ θυμὸν ἅ ῥʼ οὐ τελέεσθαι ἔμελλον· 2.37 φῆ γὰρ ὅ γʼ αἱρήσειν Πριάμου πόλιν ἤματι κείνῳ 2.38 νήπιος, οὐδὲ τὰ ᾔδη ἅ ῥα Ζεὺς μήδετο ἔργα· 2.39 θήσειν γὰρ ἔτʼ ἔμελλεν ἐπʼ ἄλγεά τε στοναχάς τε 2.40 Τρωσί τε καὶ Δαναοῖσι διὰ κρατερὰς ὑσμίνας. 2.41 ἔγρετο δʼ ἐξ ὕπνου, θείη δέ μιν ἀμφέχυτʼ ὀμφή· 2.42 ἕζετο δʼ ὀρθωθείς, μαλακὸν δʼ ἔνδυνε χιτῶνα 2.43 καλὸν νηγάτεον, περὶ δὲ μέγα βάλλετο φᾶρος· 2.44 ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα, 2.45 ἀμφὶ δʼ ἄρʼ ὤμοισιν βάλετο ξίφος ἀργυρόηλον· 2.46 εἵλετο δὲ σκῆπτρον πατρώϊον ἄφθιτον αἰεὶ 2.47 σὺν τῷ ἔβη κατὰ νῆας Ἀχαιῶν χαλκοχιτώνων· 2.48 ἠὼς μέν ῥα θεὰ προσεβήσετο μακρὸν Ὄλυμπον 2.49 Ζηνὶ φόως ἐρέουσα καὶ ἄλλοις ἀθανάτοισιν· 2.50 αὐτὰρ ὃ κηρύκεσσι λιγυφθόγγοισι κέλευσε 2.51 κηρύσσειν ἀγορὴν δὲ κάρη κομόωντας Ἀχαιούς· 2.52 οἳ μὲν ἐκήρυσσον, τοὶ δʼ ἠγείροντο μάλʼ ὦκα· 2.53 βουλὴν δὲ πρῶτον μεγαθύμων ἷζε γερόντων 2.54 Νεστορέῃ παρὰ νηῒ Πυλοιγενέος βασιλῆος· 2.55 τοὺς ὅ γε συγκαλέσας πυκινὴν ἀρτύνετο βουλήν· 2.56 κλῦτε φίλοι· θεῖός μοι ἐνύπνιον ἦλθεν ὄνειρος 2.57 ἀμβροσίην διὰ νύκτα· μάλιστα δὲ Νέστορι δίῳ 2.58 εἶδός τε μέγεθός τε φυήν τʼ ἄγχιστα ἐῴκει· 2.59 στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί με πρὸς μῦθον ἔειπεν· 2.61 οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα, 2.64 ὃς σεῦ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει· 2.70 ἐκ Διός· ἀλλὰ σὺ σῇσιν ἔχε φρεσίν· ὣς ὃ μὲν εἰπὼν 2.71 ᾤχετʼ ἀποπτάμενος, ἐμὲ δὲ γλυκὺς ὕπνος ἀνῆκεν. 2.72 ἀλλʼ ἄγετʼ αἴ κέν πως θωρήξομεν υἷας Ἀχαιῶν· 2.73 πρῶτα δʼ ἐγὼν ἔπεσιν πειρήσομαι, ἣ θέμις ἐστί, 2.74 καὶ φεύγειν σὺν νηυσὶ πολυκλήϊσι κελεύσω· 2.75 ὑμεῖς δʼ ἄλλοθεν ἄλλος ἐρητύειν ἐπέεσσιν. 2.76 ἤτοι ὅ γʼ ὣς εἰπὼν κατʼ ἄρʼ ἕζετο, τοῖσι δʼ ἀνέστη

2.166
ὣς ἔφατʼ, οὐδʼ ἀπίθησε θεὰ γλαυκῶπις Ἀθήνη,
2.167
βῆ δὲ κατʼ Οὐλύμποιο καρήνων ἀΐξασα·
2.168
καρπαλίμως δʼ ἵκανε θοὰς ἐπὶ νῆας Ἀχαιῶν.
2.169
εὗρεν ἔπειτʼ Ὀδυσῆα Διὶ μῆτιν ἀτάλαντον
2.170
ἑσταότʼ· οὐδʼ ὅ γε νηὸς ἐϋσσέλμοιο μελαίνης
2.171
ἅπτετʼ, ἐπεί μιν ἄχος κραδίην καὶ θυμὸν ἵκανεν·
2.172
ἀγχοῦ δʼ ἱσταμένη προσέφη γλαυκῶπις Ἀθήνη·
2.173
διογενὲς Λαερτιάδη πολυμήχανʼ Ὀδυσσεῦ,
2.174
οὕτω δὴ οἶκον δὲ φίλην ἐς πατρίδα γαῖαν
2.175
φεύξεσθʼ ἐν νήεσσι πολυκλήϊσι πεσόντες,
2.176
κὰδ δέ κεν εὐχωλὴν Πριάμῳ καὶ Τρωσὶ λίποιτε
2.177
Ἀργείην Ἑλένην, ἧς εἵνεκα πολλοὶ Ἀχαιῶν
2.178
ἐν Τροίῃ ἀπόλοντο φίλης ἀπὸ πατρίδος αἴης;
2.179
ἀλλʼ ἴθι νῦν κατὰ λαὸν Ἀχαιῶν, μηδʼ ἔτʼ ἐρώει,
2.180
σοῖς δʼ ἀγανοῖς ἐπέεσσιν ἐρήτυε φῶτα ἕκαστον,
2.181
μηδὲ ἔα νῆας ἅλα δʼ ἑλκέμεν ἀμφιελίσσας.

2.190
δαιμόνιʼ οὔ σε ἔοικε κακὸν ὣς δειδίσσεσθαι,
2.301
εὖ γὰρ δὴ τόδε ἴδμεν ἐνὶ φρεσίν, ἐστὲ δὲ πάντες 2.302 μάρτυροι, οὓς μὴ κῆρες ἔβαν θανάτοιο φέρουσαι· 2.303 χθιζά τε καὶ πρωΐζʼ ὅτʼ ἐς Αὐλίδα νῆες Ἀχαιῶν 2.304 ἠγερέθοντο κακὰ Πριάμῳ καὶ Τρωσὶ φέρουσαι, 2.305 ἡμεῖς δʼ ἀμφὶ περὶ κρήνην ἱεροὺς κατὰ βωμοὺς 2.306 ἕρδομεν ἀθανάτοισι τεληέσσας ἑκατόμβας 2.307 καλῇ ὑπὸ πλατανίστῳ ὅθεν ῥέεν ἀγλαὸν ὕδωρ· 2.308 ἔνθʼ ἐφάνη μέγα σῆμα· δράκων ἐπὶ νῶτα δαφοινὸς 2.309 σμερδαλέος, τόν ῥʼ αὐτὸς Ὀλύμπιος ἧκε φόως δέ, 2.310 βωμοῦ ὑπαΐξας πρός ῥα πλατάνιστον ὄρουσεν. 2.311 ἔνθα δʼ ἔσαν στρουθοῖο νεοσσοί, νήπια τέκνα, 2.312 ὄζῳ ἐπʼ ἀκροτάτῳ πετάλοις ὑποπεπτηῶτες 2.313 ὀκτώ, ἀτὰρ μήτηρ ἐνάτη ἦν ἣ τέκε τέκνα· 2.314 ἔνθʼ ὅ γε τοὺς ἐλεεινὰ κατήσθιε τετριγῶτας· 2.315 μήτηρ δʼ ἀμφεποτᾶτο ὀδυρομένη φίλα τέκνα· 2.316 τὴν δʼ ἐλελιξάμενος πτέρυγος λάβεν ἀμφιαχυῖαν. 2.317 αὐτὰρ ἐπεὶ κατὰ τέκνα φάγε στρουθοῖο καὶ αὐτήν, 2.318 τὸν μὲν ἀρίζηλον θῆκεν θεὸς ὅς περ ἔφηνε· 2.319 λᾶαν γάρ μιν ἔθηκε Κρόνου πάϊς ἀγκυλομήτεω· 2.320 ἡμεῖς δʼ ἑσταότες θαυμάζομεν οἷον ἐτύχθη.
2.353
ἀστράπτων ἐπιδέξιʼ ἐναίσιμα σήματα φαίνων.
2.786
Τρωσὶν δʼ ἄγγελος ἦλθε ποδήνεμος ὠκέα Ἶρις 2.787 πὰρ Διὸς αἰγιόχοιο σὺν ἀγγελίῃ ἀλεγεινῇ·
2.804
ἄλλη δʼ ἄλλων γλῶσσα πολυσπερέων ἀνθρώπων·
3.121
Ἶρις δʼ αὖθʼ Ἑλένῃ λευκωλένῳ ἄγγελος ἦλθεν 3.122 εἰδομένη γαλόῳ Ἀντηνορίδαο δάμαρτι, 3.123 τὴν Ἀντηνορίδης εἶχε κρείων Ἑλικάων 3.124 Λαοδίκην Πριάμοιο θυγατρῶν εἶδος ἀρίστην.
3.399
δαιμονίη, τί με ταῦτα λιλαίεαι ἠπεροπεύειν; 3.400 ἦ πῄ με προτέρω πολίων εὖ ναιομενάων 3.401 ἄξεις, ἢ Φρυγίης ἢ Μῃονίης ἐρατεινῆς, 3.402 εἴ τίς τοι καὶ κεῖθι φίλος μερόπων ἀνθρώπων· 3.403 οὕνεκα δὴ νῦν δῖον Ἀλέξανδρον Μενέλαος 3.404 νικήσας ἐθέλει στυγερὴν ἐμὲ οἴκαδʼ ἄγεσθαι, 3.405 τοὔνεκα δὴ νῦν δεῦρο δολοφρονέουσα παρέστης;
7.452
τοῦ δʼ ἐπιλήσονται τὸ ἐγὼ καὶ Φοῖβος Ἀπόλλων
9.223
νεῦσʼ Αἴας Φοίνικι· νόησε δὲ δῖος Ὀδυσσεύς,
9.363
ἤματί κε τριτάτῳ Φθίην ἐρίβωλον ἱκοίμην.
13.355
ἀλλὰ Ζεὺς πρότερος γεγόνει καὶ πλείονα ᾔδη.
14.231
ἔνθʼ Ὕπνῳ ξύμβλητο κασιγνήτῳ Θανάτοιο, 14.232 ἔν τʼ ἄρα οἱ φῦ χειρὶ ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.233 Ὕπνε ἄναξ πάντων τε θεῶν πάντων τʼ ἀνθρώπων, 14.234 ἠμὲν δή ποτʼ ἐμὸν ἔπος ἔκλυες, ἠδʼ ἔτι καὶ νῦν 14.235 πείθευ· ἐγὼ δέ κέ τοι ἰδέω χάριν ἤματα πάντα. 14.236 κοίμησόν μοι Ζηνὸς ὑπʼ ὀφρύσιν ὄσσε φαεινὼ 14.237 αὐτίκʼ ἐπεί κεν ἐγὼ παραλέξομαι ἐν φιλότητι. 14.238 δῶρα δέ τοι δώσω καλὸν θρόνον ἄφθιτον αἰεὶ 14.239 χρύσεον· Ἥφαιστος δέ κʼ ἐμὸς πάϊς ἀμφιγυήεις 14.240 τεύξειʼ ἀσκήσας, ὑπὸ δὲ θρῆνυν ποσὶν ἥσει, 14.241 τῷ κεν ἐπισχοίης λιπαροὺς πόδας εἰλαπινάζων. 14.242 τὴν δʼ ἀπαμειβόμενος προσεφώνεε νήδυμος Ὕπνος· 14.243 Ἥρη πρέσβα θεὰ θύγατερ μεγάλοιο Κρόνοιο 14.244 ἄλλον μέν κεν ἔγωγε θεῶν αἰειγενετάων 14.245 ῥεῖα κατευνήσαιμι, καὶ ἂν ποταμοῖο ῥέεθρα 14.246 Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται· 14.247 Ζηνὸς δʼ οὐκ ἂν ἔγωγε Κρονίονος ἆσσον ἱκοίμην 14.248 οὐδὲ κατευνήσαιμʼ, ὅτε μὴ αὐτός γε κελεύοι. 14.249 ἤδη γάρ με καὶ ἄλλο τεὴ ἐπίνυσσεν ἐφετμὴ 14.250 ἤματι τῷ ὅτε κεῖνος ὑπέρθυμος Διὸς υἱὸς 14.251 ἔπλεεν Ἰλιόθεν Τρώων πόλιν ἐξαλαπάξας. 14.252 ἤτοι ἐγὼ μὲν ἔλεξα Διὸς νόον αἰγιόχοιο 14.253 νήδυμος ἀμφιχυθείς· σὺ δέ οἱ κακὰ μήσαο θυμῷ 14.254 ὄρσασʼ ἀργαλέων ἀνέμων ἐπὶ πόντον ἀήτας,
14.260
τὴν ἱκόμην φεύγων, ὃ δʼ ἐπαύσατο χωόμενός περ. 14.261 ἅζετο γὰρ μὴ Νυκτὶ θοῇ ἀποθύμια ἕρδοι. 14.262 νῦν αὖ τοῦτό μʼ ἄνωγας ἀμήχανον ἄλλο τελέσσαι. 14.263 τὸν δʼ αὖτε προσέειπε βοῶπις πότνια Ἥρη· 14.264 Ὕπνε τί ἢ δὲ σὺ ταῦτα μετὰ φρεσὶ σῇσι μενοινᾷς; 14.265 ἦ φῂς ὣς Τρώεσσιν ἀρηξέμεν εὐρύοπα Ζῆν 14.266 ὡς Ἡρακλῆος περιχώσατο παῖδος ἑοῖο; 14.267 ἀλλʼ ἴθʼ, ἐγὼ δέ κέ τοι Χαρίτων μίαν ὁπλοτεράων 14.268 δώσω ὀπυιέμεναι καὶ σὴν κεκλῆσθαι ἄκοιτιν. 14.270 ὣς φάτο, χήρατο δʼ Ὕπνος, ἀμειβόμενος δὲ προσηύδα· 14.271 ἄγρει νῦν μοι ὄμοσσον ἀάατον Στυγὸς ὕδωρ, 14.272 χειρὶ δὲ τῇ ἑτέρῃ μὲν ἕλε χθόνα πουλυβότειραν, 14.273 τῇ δʼ ἑτέρῃ ἅλα μαρμαρέην, ἵνα νῶϊν ἅπαντες 14.274 μάρτυροι ὦσʼ οἳ ἔνερθε θεοὶ Κρόνον ἀμφὶς ἐόντες, 14.275 ἦ μὲν ἐμοὶ δώσειν Χαρίτων μίαν ὁπλοτεράων 14.276 Πασιθέην, ἧς τʼ αὐτὸς ἐέλδομαι ἤματα πάντα. 14.277 ὣς ἔφατʼ, οὐδʼ ἀπίθησε θεὰ λευκώλενος Ἥρη, 14.278 ὄμνυε δʼ ὡς ἐκέλευε, θεοὺς δʼ ὀνόμηνεν ἅπαντας 14.279 τοὺς ὑποταρταρίους οἳ Τιτῆνες καλέονται. 14.280 αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον, 14.281 τὼ βήτην Λήμνου τε καὶ Ἴμβρου ἄστυ λιπόντε 14.282 ἠέρα ἑσσαμένω ῥίμφα πρήσσοντε κέλευθον. 14.283 Ἴδην δʼ ἱκέσθην πολυπίδακα μητέρα θηρῶν 14.284 Λεκτόν, ὅθι πρῶτον λιπέτην ἅλα· τὼ δʼ ἐπὶ χέρσου 14.285 βήτην, ἀκροτάτη δὲ ποδῶν ὕπο σείετο ὕλη. 14.286 ἔνθʼ Ὕπνος μὲν ἔμεινε πάρος Διὸς ὄσσε ἰδέσθαι 14.287 εἰς ἐλάτην ἀναβὰς περιμήκετον, ἣ τότʼ ἐν Ἴδῃ 14.288 μακροτάτη πεφυυῖα διʼ ἠέρος αἰθέρʼ ἵκανεν· 14.289 ἔνθʼ ἧστʼ ὄζοισιν πεπυκασμένος εἰλατίνοισιν 14.290 ὄρνιθι λιγυρῇ ἐναλίγκιος, ἥν τʼ ἐν ὄρεσσι 14.291 χαλκίδα κικλήσκουσι θεοί, ἄνδρες δὲ κύμινδιν. 14.292 Ἥρη δὲ κραιπνῶς προσεβήσετο Γάργαρον ἄκρον 14.293 Ἴδης ὑψηλῆς· ἴδε δὲ νεφεληγερέτα Ζεύς. 14.294 ὡς δʼ ἴδεν, ὥς μιν ἔρως πυκινὰς φρένας ἀμφεκάλυψεν, 14.295 οἷον ὅτε πρῶτόν περ ἐμισγέσθην φιλότητι 14.296 εἰς εὐνὴν φοιτῶντε, φίλους λήθοντε τοκῆας. 14.297 στῆ δʼ αὐτῆς προπάροιθεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.298 Ἥρη πῇ μεμαυῖα κατʼ Οὐλύμπου τόδʼ ἱκάνεις; 14.299 ἵπποι δʼ οὐ παρέασι καὶ ἅρματα τῶν κʼ ἐπιβαίης. 14.300 τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.301 ἔρχομαι ὀψομένη πολυφόρβου πείρατα γαίης, 14.302 Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.303 οἵ με σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον· 14.304 τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· 14.305 ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται 14.306 εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. 14.307 ἵπποι δʼ ἐν πρυμνωρείῃ πολυπίδακος Ἴδης 14.308 ἑστᾶσʼ, οἵ μʼ οἴσουσιν ἐπὶ τραφερήν τε καὶ ὑγρήν. 14.309 νῦν δὲ σεῦ εἵνεκα δεῦρο κατʼ Οὐλύμπου τόδʼ ἱκάνω, 14.310 μή πώς μοι μετέπειτα χολώσεαι, αἴ κε σιωπῇ 14.311 οἴχωμαι πρὸς δῶμα βαθυρρόου Ὠκεανοῖο. 14.312 τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.313 Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, 14.314 νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. 14.315 οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316 θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317 οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318 ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319 οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320 ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321 οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322 ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323 οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324 ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· 14.326 οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, 14.327 οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, 14.328 ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ. 14.330 αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες. 14.331 εἰ νῦν ἐν φιλότητι λιλαίεαι εὐνηθῆναι 14.332 Ἴδης ἐν κορυφῇσι, τὰ δὲ προπέφανται ἅπαντα· 14.333 πῶς κʼ ἔοι εἴ τις νῶϊ θεῶν αἰειγενετάων 14.334 εὕδοντʼ ἀθρήσειε, θεοῖσι δὲ πᾶσι μετελθὼν 14.335 πεφράδοι; οὐκ ἂν ἔγωγε τεὸν πρὸς δῶμα νεοίμην 14.336 ἐξ εὐνῆς ἀνστᾶσα, νεμεσσητὸν δέ κεν εἴη. 14.337 ἀλλʼ εἰ δή ῥʼ ἐθέλεις καί τοι φίλον ἔπλετο θυμῷ, 14.338 ἔστιν τοι θάλαμος, τόν τοι φίλος υἱὸς ἔτευξεν 14.339 Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσεν· 14.340 ἔνθʼ ἴομεν κείοντες, ἐπεί νύ τοι εὔαδεν εὐνή. 14.341 τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.342 Ἥρη μήτε θεῶν τό γε δείδιθι μήτέ τινʼ ἀνδρῶν 14.343 ὄψεσθαι· τοῖόν τοι ἐγὼ νέφος ἀμφικαλύψω 14.344 χρύσεον· οὐδʼ ἂν νῶϊ διαδράκοι Ἠέλιός περ, 14.345 οὗ τε καὶ ὀξύτατον πέλεται φάος εἰσοράασθαι. 14.346 ἦ ῥα καὶ ἀγκὰς ἔμαρπτε Κρόνου παῖς ἣν παράκοιτιν· 14.347 τοῖσι δʼ ὑπὸ χθὼν δῖα φύεν νεοθηλέα ποίην, 14.348 λωτόν θʼ ἑρσήεντα ἰδὲ κρόκον ἠδʼ ὑάκινθον 14.349 πυκνὸν καὶ μαλακόν, ὃς ἀπὸ χθονὸς ὑψόσʼ ἔεργε. 14.350 τῷ ἔνι λεξάσθην, ἐπὶ δὲ νεφέλην ἕσσαντο 14.351 καλὴν χρυσείην· στιλπναὶ δʼ ἀπέπιπτον ἔερσαι. 14.352 ὣς ὃ μὲν ἀτρέμας εὗδε πατὴρ ἀνὰ Γαργάρῳ ἄκρῳ, 14.353 ὕπνῳ καὶ φιλότητι δαμείς, ἔχε δʼ ἀγκὰς ἄκοιτιν· 14.354 βῆ δὲ θέειν ἐπὶ νῆας Ἀχαιῶν νήδυμος Ὕπνος 14.355 ἀγγελίην ἐρέων γαιηόχῳ ἐννοσιγαίῳ· 14.356 ἀγχοῦ δʼ ἱστάμενος ἔπεα πτερόεντα προσηύδα· 14.357 πρόφρων νῦν Δαναοῖσι Ποσείδαον ἐπάμυνε, 14.358 καί σφιν κῦδος ὄπαζε μίνυνθά περ, ὄφρʼ ἔτι εὕδει 14.359 Ζεύς, ἐπεὶ αὐτῷ ἐγὼ μαλακὸν περὶ κῶμʼ ἐκάλυψα· 14.360 Ἥρη δʼ ἐν φιλότητι παρήπαφεν εὐνηθῆναι.
15.165
μεῖναι, ἐπεί εὑ φημὶ βίῃ πολὺ φέρτερος εἶναι 15.166 καὶ γενεῇ πρότερος· τοῦ δʼ οὐκ ὄθεται φίλον ἦτορ
15.204
οἶσθʼ ὡς πρεσβυτέροισιν Ἐρινύες αἰὲν ἕπονται.
18.535
ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ, 18.536 ἄλλον ζωὸν ἔχουσα νεούτατον, ἄλλον ἄουτον, 18.537 ἄλλον τεθνηῶτα κατὰ μόθον ἕλκε ποδοῖιν· 18.538 εἷμα δʼ ἔχʼ ἀμφʼ ὤμοισι δαφοινεὸν αἵματι φωτῶν.
21.443
μοῦνοι νῶϊ θεῶν, ὅτʼ ἀγήνορι Λαομέδοντι 2
2.199
ὡς δʼ ἐν ὀνείρῳ οὐ δύναται φεύγοντα διώκειν· 22.200 οὔτʼ ἄρʼ ὃ τὸν δύναται ὑποφεύγειν οὔθʼ ὃ διώκειν· 22.201 ὣς ὃ τὸν οὐ δύνατο μάρψαι ποσίν, οὐδʼ ὃς ἀλύξαι.
22.205
λαοῖσιν δʼ ἀνένευε καρήατι δῖος Ἀχιλλεύς,
23.62
εὖτε τὸν ὕπνος ἔμαρπτε λύων μελεδήματα θυμοῦ 23.63 νήδυμος ἀμφιχυθείς· μάλα γὰρ κάμε φαίδιμα γυῖα 23.64 Ἕκτορʼ ἐπαΐσσων προτὶ Ἴλιον ἠνεμόεσσαν· 23.65 ἦλθε δʼ ἐπὶ ψυχὴ Πατροκλῆος δειλοῖο 23.66 πάντʼ αὐτῷ μέγεθός τε καὶ ὄμματα κάλʼ ἐϊκυῖα 23.67 καὶ φωνήν, καὶ τοῖα περὶ χροῒ εἵματα ἕστο· 23.68 στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν· 23.69 εὕδεις, αὐτὰρ ἐμεῖο λελασμένος ἔπλευ Ἀχιλλεῦ. 23.70 οὐ μέν μευ ζώοντος ἀκήδεις, ἀλλὰ θανόντος· 23.71 θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72 τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73 οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν, 23.74 ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. 23.75 καί μοι δὸς τὴν χεῖρʼ· ὀλοφύρομαι, οὐ γὰρ ἔτʼ αὖτις 23.76 νίσομαι ἐξ Ἀΐδαο, ἐπήν με πυρὸς λελάχητε. 23.77 οὐ μὲν γὰρ ζωοί γε φίλων ἀπάνευθεν ἑταίρων 23.78 βουλὰς ἑζόμενοι βουλεύσομεν, ἀλλʼ ἐμὲ μὲν κὴρ 23.79 ἀμφέχανε στυγερή, ἥ περ λάχε γιγνόμενόν περ· 23.80 καὶ δὲ σοὶ αὐτῷ μοῖρα, θεοῖς ἐπιείκελʼ Ἀχιλλεῦ, 23.81 τείχει ὕπο Τρώων εὐηφενέων ἀπολέσθαι. 23.82 ἄλλο δέ τοι ἐρέω καὶ ἐφήσομαι αἴ κε πίθηαι· 23.83 μὴ ἐμὰ σῶν ἀπάνευθε τιθήμεναι ὀστέʼ Ἀχιλλεῦ, 23.84 ἀλλʼ ὁμοῦ ὡς ἐτράφημεν ἐν ὑμετέροισι δόμοισιν, 23.85 εὖτέ με τυτθὸν ἐόντα Μενοίτιος ἐξ Ὀπόεντος 23.86 ἤγαγεν ὑμέτερόνδʼ ἀνδροκτασίης ὕπο λυγρῆς, 23.87 ἤματι τῷ ὅτε παῖδα κατέκτανον Ἀμφιδάμαντος 23.88 νήπιος οὐκ ἐθέλων ἀμφʼ ἀστραγάλοισι χολωθείς· 23.89 ἔνθά με δεξάμενος ἐν δώμασιν ἱππότα Πηλεὺς 23.90 ἔτραφέ τʼ ἐνδυκέως καὶ σὸν θεράποντʼ ὀνόμηνεν· 23.91 ὣς δὲ καὶ ὀστέα νῶϊν ὁμὴ σορὸς ἀμφικαλύπτοι 23.92 χρύσεος ἀμφιφορεύς, τόν τοι πόρε πότνια μήτηρ. 23.93 τὸν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· 23.94 τίπτέ μοι ἠθείη κεφαλὴ δεῦρʼ εἰλήλουθας 23.95 καί μοι ταῦτα ἕκαστʼ ἐπιτέλλεαι; αὐτὰρ ἐγώ τοι 23.96 πάντα μάλʼ ἐκτελέω καὶ πείσομαι ὡς σὺ κελεύεις. 23.97 ἀλλά μοι ἆσσον στῆθι· μίνυνθά περ ἀμφιβαλόντε 23.98 ἀλλήλους ὀλοοῖο τεταρπώμεσθα γόοιο. 23.99 ὣς ἄρα φωνήσας ὠρέξατο χερσὶ φίλῃσιν 23.100 οὐδʼ ἔλαβε· ψυχὴ δὲ κατὰ χθονὸς ἠΰτε καπνὸς 23.101 ᾤχετο τετριγυῖα· ταφὼν δʼ ἀνόρουσεν Ἀχιλλεὺς 23.102 χερσί τε συμπλατάγησεν, ἔπος δʼ ὀλοφυδνὸν ἔειπεν· 23.103 ὢ πόποι ἦ ῥά τίς ἐστι καὶ εἰν Ἀΐδαο δόμοισι 23.104 ψυχὴ καὶ εἴδωλον, ἀτὰρ φρένες οὐκ ἔνι πάμπαν· 23.105 παννυχίη γάρ μοι Πατροκλῆος δειλοῖο 23.106 ψυχὴ ἐφεστήκει γοόωσά τε μυρομένη τε, 23.107 καί μοι ἕκαστʼ ἐπέτελλεν, ἔϊκτο δὲ θέσκελον αὐτῷ.
24.29
ὃς νείκεσσε θεὰς ὅτε οἱ μέσσαυλον ἵκοντο,
24.328
πόλλʼ ὀλοφυρόμενοι ὡς εἰ θάνατον δὲ κιόντα.
24.343
εἵλετο δὲ ῥάβδον, τῇ τʼ ἀνδρῶν ὄμματα θέλγει
24.682
στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν·'' None
sup>
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; 1.65 in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us.
1.118
Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.120 In answer to him spoke swift-footed brilliant Achilles:Most glorious son of Atreus, most covetous of all, how shall the great-hearted Achaeans give you a prize? We know nothing of a hoard of wealth in common store, but whatever we took by pillage from the cities has been apportioned,
1.199
for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.200 Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. 1.205 / 1.206 / 1.209 Him then the goddess, bright-eyed Athene, answered:I have come from heaven to stay your anger, if you will obey, The goddess white-armed Hera sent me forth, for in her heart she loves and cares for both of you. But come, cease from strife, and do not grasp the sword with your hand. 1.210 With words indeed taunt him, telling him how it shall be. For thus will I speak, and this thing shall truly be brought to pass. Hereafter three times as many glorious gifts shall be yours on account of this arrogance. But refrain, and obey us. In answer to her spoke swift-footed Achilles: 1.215 It is necessary, goddess, to observe the words of you two, however angered a man be in his heart, for is it better so. Whoever obeys the gods, to him do they gladly give ear. He spoke, and stayed his heavy hand on the silver hilt, and back into its sheath thrust the great sword, and did not disobey 1.220 the word of Athene. She returned to Olympus to the palace of aegis-bearing Zeus, to join the company of the other gods.But the son of Peleus again addressed with violent words the son of Atreus, and in no way ceased from his wrath:Heavy with wine, with the face of a dog but the heart of a deer,
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never have you had courage to arm for battle along with your people, or go forth to an ambush with the chiefs of the Achaeans. That seems to you even as death. Indeed it is far better throughout the wide camp of the Achaeans to deprive of his prize whoever speaks contrary to you.
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Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.5 to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus,
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tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel,
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ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.20 So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.25 to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.30 For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.34 For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.35 So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.40 who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.45 and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.50 but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.55 And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.60 ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.65 He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.70 But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.75 but do you from this side and from that bespeak them, and strive to hold them back.

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neither suffer them to draw into the sea their curved ships. So spake she, and the goddess, flashing-eyed Athene, failed not to hearken. Down from the peaks of Olympus she went darting, and speedily came to the swift ships of the Achaeans. There she found Odysseus, the peer of Zeus in counsel,
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as he stood. He laid no hand upon his benched, black ship, for that grief had come upon his heart and soul; and flashing-eyed Athene stood near him, and said:Son of Laërtes, sprung from Zeus, Odysseus of many wiles, is it thus indeed that ye will fling yourselves
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on your benched ships to flee to your dear native land? Aye, and ye would leave to Priam and the Trojans their boast, even Argive Helen, for whose sake many an Achaean hath perished in Troy, far from his dear native land. But go thou now throughout the host of the Achaeans, and hold thee back no more;
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and with thy gentle words seek thou to restrain every man, neither suffer them to draw into the sea their curved ships. So said she, and he knew the voice of the goddess as she spake, and set him to run, and cast from him his cloak, which his herald gathered up, even Eurybates of Ithaca, that waited on him.

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Good Sir, it beseems not to seek to affright thee as if thou were a coward, but do thou thyself sit thee down, and make the rest of thy people to sit. For thou knowest not yet clearly what is the mind of the son of Atreus; now he does but make trial, whereas soon he will smite the sons of the Achaeans. Did we not all hear what he spake in the council?
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whether the prophecies of Calchas be true, or no. 2.304 whether the prophecies of Calchas be true, or no. For this in truth do we know well in our hearts, and ye are all witnesses thereto, even as many as the fates of death have not borne away. It was but as yesterday or the day before, when the ships of the Achaeans were gathering in Aulis, laden with woes for Priam and the Trojans; 2.305 and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.310 glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.314 glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, ' "2.315 and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; " "2.320 and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign, " "
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For I declare that Cronos' son, supreme in might, gave promise with his nod on that day when the Argives went on board their swift-faring ships, bearing unto the Trojans death and fate; for he lightened on our right and shewed forth signs of good. Wherefore let no man make haste to depart homewards until each have lain with the wife of some Trojan, " "
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and full swiftly did they speed across the plain.And to the Trojans went, as a messenger from Zeus that beareth the aegis, wind-footed, swift Iris with a grievous message. These were holding assembly at Priam's gate, all gathered in one body, the young men alike and the elders. " "2.787 and full swiftly did they speed across the plain.And to the Trojans went, as a messenger from Zeus that beareth the aegis, wind-footed, swift Iris with a grievous message. These were holding assembly at Priam's gate, all gathered in one body, the young men alike and the elders. " 2.804 for most like to the leaves or the sands are they, as they march over the plain to fight against the city. Hector, to thee beyond all others do I give command, and do thou even according to my word. Inasmuch as there are allies full many throughout the great city of Priam, and tongue differs from tongue among men that are scattered abroad; ' "
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and he failed not to hearken to goodly Agamemnon.But Iris went as a messenger to white-armed Helen, in the likeness of her husband's sister, the wife of Antenor's son, even her that lord Helicaon, Antenor's son, had to wife, Laodice, the comeliest of the daughters of Priam. " "
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So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? " '3.400 Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.405 It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave.
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but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him:
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and Patroclus cast burnt-offering into the fire. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, Aias nodded to Phoenix; and goodly Odysseus was ware thereof, and filling a cup with wine he pledged Achilles:
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my ships at early dawn sailing over the teeming Hellespont, and on board men right eager to ply the oar; and if so be the great Shaker of the Earth grants me fair voyaging, on the third day shall I reach deep-soiled Phthia. Possessions full many have I that I left on my ill-starred way hither,
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but Zeus was the elder born and the wiser. Therefore it was that Poseidon avoided to give open aid, but secretly sought ever to rouse the Argives throughout the host, in the likeness of a man. So these twain knotted the ends of the cords of mighty strife and evil war, and drew them taut over both armies,
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and so came to Lemnos, the city of godlike Thoas. There she met Sleep, the brother of Death; and she clasped him by the hand, and spake and addressed him:Sleep, lord of all gods and of all men, if ever thou didst hearken to word of mine, so do thou even now obey, 14.235 and I will owe thee thanks all my days. Lull me to sleep the bright eyes of Zeus beneath his brows, so soon as I shall have lain me by his side in love. And gifts will I give thee, a fair throne, ever imperishable, wrought of gold, that Hephaestus, mine own son, 14.240 the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. 14.244 the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. Then sweet Sleep made answer to her, saying:Hera, queenly goddess, daughter of great Cronos, another of the gods, that are for ever, might I lightly lull to sleep, aye, were it even the streams of the river 14.245 Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson, 14.250 on the day when the glorious son of Zeus, high of heart, sailed forth from Ilios, when he had laid waste the city of the Trojans. I, verily, beguiled the mind of Zeus, that beareth the aegis, being shed in sweetness round about him, and thou didst devise evil in thy heart against his son, when thou hadst roused the blasts of cruel winds over the face of the deep, and thereafter didst bear him away unto well-peopled Cos, far from all his kinsfolk. But Zeus, when he awakened, was wroth, and flung the gods hither and thither about his palace, and me above all he sought, and would have hurled me from heaven into the deep to be no more seen, had Night not saved me—Night that bends to her sway both gods and men.
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To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? 14.265 Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.269 Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.270 So spake she, and Sleep waxed glad, and made answer saying:Come now, swear to me by the inviolable water of Styx, and with one hand lay thou hold of the bounteous earth, and with the other of the shimmering sea, that one and all they may be witnesses betwixt us twain, even the gods that are below with Cronos, 14.275 that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.280 But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land, 14.285 and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir, 14.290 in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about, 14.295 even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.300 Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, 14.304 Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, ' "14.305 ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " "14.309 ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " '14.310 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.314 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; 14.315 for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320 who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: 14.330 Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? 14.334 Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? ' "14.335 Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " "14.339 Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " '14.340 Thither let us go and lay us down, since the couch is thy desire. Then in answer to her spake Zeus, the cloud-gatherer:Hera, fear thou not that any god or man shall behold the thing, with such a cloud shall I enfold thee withal, a cloud of gold. Therethrough might not even Helios discern us twain, 14.345 albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.350 Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. 14.354 Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. Thus in quiet slept the Father on topmost Gargarus, by sleep and love overmastered, and clasped in his arms his wife. But sweet Sleep set out to run to the ships of the Argives 14.355 to bear word to the Enfolder and Shaker of Earth. And he came up to him, and spake winged words, saying:With a ready heart now, Poseidon, do thou bear aid to the Danaans, and vouchsafe them glory, though it be for a little space, while yet Zeus sleepeth; for over him have I shed soft slumber, 14.360 and Hera hath beguiled him to couch with her in love. So spake he and departed to the glorious tribes of men, but Poseidon he set on yet more to bear aid to the Danaans. Forthwith then he leapt forth amid the foremost, and cried aloud:Argives, are we again in good sooth to yield victory to Hector,
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for I avow me to be better far than he in might, and the elder born. Yet his heart counteth it but a little thing to declare himself the peer of me of whom even the other gods are adread. So spake he, and wind-footed, swift Iris failed not to hearken, but went down from the hills of Ida to sacred Ilios.
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Then wind-footed swift Iris answered him:Is it thus in good sooth, O Earth-Enfolder, thou dark-haired god, that I am to bear to Zeus this message, unyielding and harsh, or wilt thou anywise turn thee; for the hearts of the good may be turned? Thou knowest how the Erinyes ever follow to aid the elder-born.
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And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought;
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it were not meet for me, seeing I am the elder-born and know the more. Fool, how witless is the heart thou hast! Neither rememberest thou all the woes that we twain alone of all the gods endured at Ilios, what time we came ' "2
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to gain the shelter of the well-built walls, if so be his fellows from above might succour him with missiles, so oft would Achilles be beforehand with him and turn him back toward the plain, but himself sped on by the city's walls. And as in a dream a man availeth not to pursue one that fleeth before him— " '22.200 the one availeth not to flee, nor the other to pursue—even so Achilles availed not to overtake Hector in his fleetness, neither Hector to escape. And how had Hector escaped the fates of death, but that Apollo, albeit for the last and latest time, drew nigh him to rouse his strength and make swift his knees?
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And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales,
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lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— 23.64 lay groaning heavily amid the host of the Myrmidons, in an open space where the waves splashed upon the shore. And when sleep seized him, loosenlng the cares of his heart, being shed in sweetness round about him — for sore weary were his glorious limbs with speeding after Hector unto windy Ilios— ' "23.65 then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. " "23.69 then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. " '23.70 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.75 And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.80 opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.84 opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, ' "23.85 when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house " "23.89 when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house " '23.90 and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.94 and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. Then in answer spake to him Achilles, swift of foot:Wherefore, O head beloved, art thou come hither, 23.95 and thus givest me charge about each thing? Nay, verily I will fulfill thee all, and will hearken even as thou biddest. But, I pray thee, draw thou nigher; though it be but for a little space let us clasp our arms one about the other, and take our fill of dire lamenting. So saying he reached forth with his hands, 23.100 yet clasped him not; but the spirit like a vapour was gone beneath the earth, gibbering faintly. And seized with amazement Achilles sprang up, and smote his hands together, and spake a word of wailing:Look you now, even in the house of Hades is the spirit and phantom somewhat, albeit the mind be not anywise therein; 23.105 for the whole night long hath the spirit of hapless Patroclus stood over me, weeping and wailing, and gave me charge concerning each thing, and was wondrously like his very self. So spake he, and in them all aroused the desire of lament, and rosy-fingered Dawn shone forth upon them
24.29
And the thing was pleasing unto all the rest, yet not unto Hera or Poseidon or the flashing-eyed maiden, but they continued even as when at the first sacred Ilios became hateful in their eyes and Priam and his folk, by reason of the sin of Alexander, for that he put reproach upon those goddesses when they came to his steading,
24.328
driven of wise-hearted Idaeus, and behind came the horses that the old man ever plying the lash drave swiftly through the city; and his kinsfolk all followed wailing aloud as for one faring to his death. But when they had gone down from the city and were come to the plain,
24.343
Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber.
24.682
as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. ' ' None
19. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Alexandria Sarapieion, and therapeutic dreams • Ancient Near East, approach to dreams and visions • Anxiety dreams and nightmares • Anxiety dreams and nightmares, Greek Tragedy • Anxiety dreams and nightmares, anxiously imagined futures • Anxiety dreams and nightmares, demonic assaults • Anxiety dreams and nightmares, frustration motifs • Anxiety dreams and nightmares, haunting by victims • Anxiety dreams and nightmares, in dream theory and literature • Anxiety dreams and nightmares, lost or suffering loved ones • Anxiety dreams and nightmares, murder and blood • Anxiety dreams and nightmares, uncharacteristic behaviour • Anxiety dreams and nightmares, voices • Apollo, with Artemis, in Calasiris’ dream • Artemidorus, and prescriptive dreams • Artemis, with Apollo, in Calasiris’ dream • Cicero, Dream of Scipio • Cicero, “Somnium Scipionis,” • Double dreams and visions • Dream commands • Dream commands, absurd • Dream commands, bizarre • Dream commands, difficult or distressing • Dream commands, obscure • Dream figures • Dream figures, alter ego/evil genius • Dream figures, gods, in disguise • Dream figures, human • Dream imagery, day-to-day objects/realistic scenes • Dream imagery, distressing • Dream imagery, hunts, chases, races or journeys • Dream imagery, monsters, witches, demons • Dream interpreters/interpretation (Greece and Rome), dream interpretation literature • Dreams (general), not requiring interpretation • Dreams (general), prescriptive dreams and medical knowledge • Dreams (general), reliability of • Dreams (in Greek and Latin literature), Homer, Odyssey • Dreams (in Greek and Latin literature), Theosophical Oracles • Dreams (in Greek and Latin literature), Vergil, Aeneid • Dreams and visions, deixis, anxious state • Dreams and visions, disturbing • Dreams and visions, dream/reality confusion • Dreams and visions, examples, Comedy • Dreams and visions, examples, Graeco-Roman dreams, other • Dreams and visions, examples, Herodotus • Dreams and visions, examples, Homer • Dreams and visions, examples, Tragedy • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Dreams and visions, repeated internal features • Dreams and visions, repeated or recurrent • Dreams and visions, theorematic • Emotional responses to dreams, perplexity • Ghost of Clytemnestra, as dream, onar • Natural dreaming • Natural dreaming, in literary settings • Natural dreaming, seeing and memory • Prophecy, prophetic dreams and visions • Rebuke, by human dream figures • dream • dream incubation • dream recall, and medicine • dream recall, in private lives • dream recall, repetition of • dream, passim, esp., anticipatory function of sign dream • dream, passim, esp., anxiety dream • dream, passim, esp., epiphany dream • dream, passim, esp., sign dream (= episode dream) • dreaming, classification of • dreams • dreams and dream interpreters • dreams and visions, dream figures, invisible (voice only) • dreams and visions, dream figures, loved ones • dreams and visions, dream figures, phantoms • dreams, • dreams, interpretation of, • gods, in dreams • healing, incubation (healing dreams and visions) • herdsman, leader of dreams • medicine, dreams and • message of dreams • myth/mythology, dream imagery • religion, of dreams • vision, dream vision

 Found in books: Crabb (2020), Luke/Acts and the End of History, 171; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 117; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 219; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 87, 96; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 142; Graver (2007), Stoicism and Emotion, 114; Johnston (2008), Ancient Greek Divination, 134, 135; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 49; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 43; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 39, 40, 42, 45; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 30; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 289; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 75; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 23, 127, 128, 166, 174, 185, 186, 187, 190, 212, 250, 380, 381, 382, 385; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 83; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 10; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 66, 90; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 162; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 54, 63; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 26; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 397; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 191

20. Aeschylus, Agamemnon, 178, 273-276, 420-421, 891-894, 975, 1022-1024, 1207-1212, 1217-1218 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Ancient Near East, approach to dreams and visions • Anxiety dreams and nightmares • Anxiety dreams and nightmares, Greek Tragedy • Anxiety dreams and nightmares, anxiously imagined futures • Anxiety dreams and nightmares, frustration motifs • Anxiety dreams and nightmares, murder and blood • Anxiety dreams and nightmares, overtones in Peter's vision • Anxiety dreams and nightmares, uncharacteristic behaviour • Clytemnestra, dream of • Dream figures • Dream figures, human • Dream imagery, bizarre, surreal • Dream imagery, day-to-day objects/realistic scenes • Dream imagery, monsters, witches, demons • Dreams • Dreams and visions, deixis • Dreams and visions, deixis, anxious state • Dreams and visions, disturbing • Dreams and visions, examples, Apocrypha and non-apocalyptic Pseudepigrapha • Dreams and visions, examples, Comedy • Dreams and visions, examples, Graeco-Roman dreams, other • Dreams and visions, examples, Herodotus • Dreams and visions, examples, Homer • Dreams and visions, examples, Josephus • Dreams and visions, examples, Tragedy • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, prescient • Dreams and visions, repeated internal features • Dreams and visions, terminology, Greek • Dreams and visions, theorematic • Dreams and visions, wish fulfilment • Emotional responses to dreams, perplexity • Ghost of Clytemnestra, as dream, onar • Natural dreaming • Natural dreaming, body and health • Natural dreaming, circumstances and desires • Natural dreaming, food and drink • Natural dreaming, hunger • Natural dreaming, in literary settings • Natural dreaming, prescience and cognition • Natural dreaming, theoretical discussion in literary settings • Natural dreaming, uncertainty re revelation • Prophecy, prophetic dreams and visions • Uncertainty, interpretive uncertainty about dreams • dream • dreams and visions, dream figures, loved ones • dreams and visions, dream figures, phantoms • dreams and visions, of lover • dreams, interpretation of,

 Found in books: Levison (2009), Filled with the Spirit, 172; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 289; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 156, 168, 171, 173, 174, 175, 176, 187, 190, 203, 213, 250, 355, 383, 384, 385; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 106, 159, 161; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 193; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 61

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178 θέντα κυρίως ἔχειν.
420
ὀνειρόφαντοι δὲ πενθήμονες
891
ἀτημελήτους αἰέν. ἐν δʼ ὀνείρασιν 892 λεπταῖς ὑπαὶ κώνωπος ἐξηγειρόμην 893 ῥιπαῖσι θωύσσοντος, ἀμφί σοι πάθη 894 ὁρῶσα πλείω τοῦ ξυνεύδοντος χρόνου.
1022
οὐδὲ τὸν ὀρθοδαῆ' 1023 τῶν φθιμένων ἀνάγειν 1024 Ζεὺς ἀπέπαυσεν ἐπʼ εὐλαβείᾳ;
1207
ἦ καὶ τέκνων εἰς ἔργον ἤλθετον νόμῳ; Κασάνδρα 1208 ξυναινέσασα Λοξίαν ἐψευσάμην. Χορός 1209 ἤδη τέχναισιν ἐνθέοις ᾑρημένη; Κασάνδρα 1210 ἤδη πολίταις πάντʼ ἐθέσπιζον πάθη. Χορός 1211 πῶς δῆτʼ ἄνατος ἦσθα Λοξίου κότῳ; Κασάνδρα 1212 ἔπειθον οὐδένʼ οὐδέν, ὡς τάδʼ ἤμπλακον. Χορός
1217
ὁρᾶτε τούσδε τοὺς δόμοις ἐφημένους 1218 νέους, ὀνείρων προσφερεῖς μορφώμασιν; ' None
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178 In sleep, before the heart of each,
420

891 For ever unattended to. In dreams — why, 892 Beneath the light wing-beats o’ the gnat, I woke up 893 As he went buzzing — sorrows that concerned thee 894 Seeing, that filled more than their fellow-sleep-time.
1022
But, did not an appointed Fate constrain ' 1023 The Fate from gods, to bear no more than due, 1024 My heart, outstripping what tongue utters,
1207
Well, to the work of children, went ye law’s way? KASSANDRA. 1208 Having consented, I played false to Loxias. CHOROS. 1209 Already when the wits inspired possessed of? KASSANDRA. 1210 Already townsmen all their woes I foretold. CHOROS. 1211 How wast thou then unhurt by Loxias’ anger? KASSANDRA. 1212 I no one aught persuaded, when I sinned thus. CHOROS.
1217
Behold ye those there, in the household seated, — 1218 Young ones, — of dreams approaching to the figures? ' None
21. Aeschylus, Libation-Bearers, 21-43, 523-552, 928-929 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus, and dreams • Agamemnon, and a dream • Anxiety dreams and nightmares • Anxiety dreams and nightmares, Greek Tragedy • Anxiety dreams and nightmares, demonic assaults • Anxiety dreams and nightmares, frustration motifs • Anxiety dreams and nightmares, haunting by victims • Anxiety dreams and nightmares, in dream theory and literature • Anxiety dreams and nightmares, voices • Chrysothemis, and a dream • Clytemnestra (Sophocles), dream of • Clytemnestra, dream of • Dream commands, absurd • Dream commands, bizarre • Dream commands, difficult or distressing • Dream commands, obscure • Dream figures • Dream imagery, day-to-day objects/realistic scenes • Dream imagery, distressing • Dream imagery, monsters, witches, demons • Dreams and visions, deixis, anxious state • Dreams and visions, disturbing • Dreams and visions, examples, Comedy • Dreams and visions, examples, Tragedy • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Dreams and visions, participatory • Dreams and visions, repeated internal features • Dreams and visions, repeated or recurrent • Dreams and visions, riddling • Dreams and visions, wish fulfilment • Electra (Sophocles), dream in • Electra, and a dream • Ghost of Clytemnestra, as dream, onar • Libation Bearers, The (Aeschylus), Clytemnestra’s dream in • Libation Bearers, The (Aeschylus), and frightening dreams • Natural dreaming • Natural dreaming, in literary settings • Natural dreaming, prescience and cognition • Natural dreaming, theoretical discussion in literary settings • Natural dreaming, uncertainty re revelation • Orestes, and a dream • Rebuke, by human dream figures • Rebuke, in dreams • Stesichorus of Himera, and Clytemnestra’s dream • Uncertainty, interpretive uncertainty about dreams • anxiety, and dreams • dream, passim, esp., anticipatory function of sign dream • dream, passim, esp., sign dream (= episode dream) • dream-interpreters • dreams • dreams and dream interpreters • dreams and visions, dream figures, invisible (voice only) • dreams and visions, dream figures, loved ones • dreams, • dreams, as messages • dreams, precognitive • fear, and dreams

 Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 222; Johnston (2008), Ancient Greek Divination, 134; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 389, 390; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 129; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 30; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 129, 130, 173, 174, 175, 185, 209, 212, 383, 384, 385; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 108, 160; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 82

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21 μάθω γυναικῶν ἥτις ἥδε προστροπή. Χορός' 22 ἰαλτὸς ἐκ δόμων ἔβαν 23 χοὰς προπομπὸς ὀξύχειρι σὺν κτύπῳ. 24 πρέπει παρηὶς φοινίοις ἀμυγμοῖς 25 ὄνυχος ἄλοκι νεοτόμῳ· 26 διʼ αἰῶνος δʼ ἰυγμοῖσι βόσκεται κέαρ. 27 λινοφθόροι δʼ ὑφασμάτων 28 λακίδες ἔφλαδον ὑπʼ ἄλγεσιν, 29 προστέρνῳ στολμῷ 30 πέπλων ἀγελάστοις 31 ξυμφοραῖς πεπληγμένων. Χορός 32 τορὸς δὲ Φοῖβος ὀρθόθριξ 33 δόμων ὀνειρόμαντις, ἐξ ὕπνου κότον 34 πνέων, ἀωρόνυκτον ἀμβόαμα 35 μυχόθεν ἔλακε περὶ φόβῳ, 36 γυναικείοισιν ἐν δώμασιν βαρὺς πίτνων. 37 κριταί τε τῶνδʼ ὀνειράτων 38 θεόθεν ἔλακον ὑπέγγυοι 39 μέμφεσθαι τοὺς γᾶς 40 νέρθεν περιθύμως 41 τοῖς κτανοῦσί τʼ ἐγκοτεῖν. Χορός
523
οἶδʼ, ὦ τέκνον, παρῆ γάρ· ἔκ τʼ ὀνειράτων 524 καὶ νυκτιπλάγκτων δειμάτων πεπαλμένη 525 χοὰς ἔπεμψε τάσδε δύσθεος γυνή. Ὀρέστης 526 ἦ καὶ πέπυσθε τοὔναρ, ὥστʼ ὀρθῶς φράσαι; Χορός 527 τεκεῖν δράκοντʼ ἔδοξεν, ὡς αὐτὴ λέγει. Ὀρέστης 528 καὶ ποῖ τελευτᾷ καὶ καρανοῦται λόγος; Χορός 529 ἐν σπαργάνοισι παιδὸς ὁρμίσαι δίκην. Ὀρέστης 530 τίνος βορᾶς χρῄζοντα, νεογενὲς δάκος; Χορός 531 αὐτὴ προσέσχε μαζὸν ἐν τὠνείρατι. Ὀρέστης 532 καὶ πῶς ἄτρωτον οὖθαρ ἦν ὑπὸ στύγους; Χορός 533 ὥστʼ ἐν γάλακτι θρόμβον αἵματος σπάσαι. Ὀρέστης 534 οὔτοι μάταιον· ἀνδρὸς ὄψανον πέλει. Χορός 535 ἡ δʼ ἐξ ὕπνου κέκλαγγεν ἐπτοημένη. 536 πολλοὶ δʼ ἀνῇθον, ἐκτυφλωθέντες σκότῳ, 537 λαμπτῆρες ἐν δόμοισι δεσποίνης χάριν· 538 πέμπει τʼ ἔπειτα τάσδε κηδείους χοάς, 539 ἄκος τομαῖον ἐλπίσασα πημάτων. Ὀρέστης 540 ἀλλʼ εὔχομαι γῇ τῇδε καὶ πατρὸς τάφῳ 541 τοὔνειρον εἶναι τοῦτʼ ἐμοὶ τελεσφόρον. 542 κρίνω δέ τοί νιν ὥστε συγκόλλως ἔχειν. 543 εἰ γὰρ τὸν αὐτὸν χῶρον ἐκλιπὼν ἐμοὶ 544 οὕφις ἐμοῖσι σπαργάνοις ὡπλίζετο, 545 καὶ μαστὸν ἀμφέχασκʼ ἐμὸν θρεπτήριον, 546 θρόμβῳ δʼ ἔμειξεν αἵματος φίλον γάλα, 547 ἡ δʼ ἀμφὶ τάρβει τῷδʼ ἐπῴμωξεν πάθει, 548 δεῖ τοί νιν, ὡς ἔθρεψεν ἔκπαγλον τέρας, 549 θανεῖν βιαίως· ἐκδρακοντωθεὶς δʼ ἐγὼ 550 κτείνω νιν, ὡς τοὔνειρον ἐννέπει τόδε. Χορός 551 τερασκόπον δὴ τῶνδέ σʼ αἱροῦμαι πέρι. 552 γένοιτο δʼ οὕτως. τἄλλα δʼ ἐξηγοῦ φίλοις,
928
οἲ ʼγὼ τεκοῦσα τόνδʼ ὄφιν ἐθρεψάμην. Ὀρέστης ' None
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21 Pylades, let us stand apart,that I may know clearly what this band of suppliant women intends. Exit Orestes and Pylades. Enter Electra with women carrying libations. Chorus ' 22 Sent forth from the palace I have come to convey libations to the sound of sharp blows of my hands. My cheek is marked with bloody gashes 25 where my nails have cut fresh furrows. And yet through all my life my heart is fed with lamentation. Rips are torn by my griefs through the linen web of my garment, torn in the cloth that covers my breast, 30 the cloth of robes struck for the sake of my mirthless misfortunes. Chorus 32 For with a hair-raising shriek, Terror, the diviner of dreams for our house, breathing wrath out of sleep, uttered a cry of terror in the dead of night from the heart of the palace, 35 a cry that fell heavily on the women’s quarter. And the readers of these dreams, bound under pledge, cried out from the god that those 40 beneath the earth cast furious reproaches and rage against their murderers. Chorus
523
I know, my child, for I was there. It was because she was shaken by dreams and wandering terrors of the night 525 that she sent these offerings, godless woman that she is. Orestes 526 And have you learned the nature of the dream so as to tell it properly? Chorus 527 She dreamed she gave birth to a serpent: that is her own account. Orestes 528 And where does the tale end, and what is its consummation? Chorus 529 She laid it to rest as if it were a child, in swaddling clothes. Orestes 530 What food did it crave, the newborn viper? Chorus 531 In her dream she offered it her own breast. Orestes 532 Surely her nipple was not unwounded by the loathsome beast? Chorus 533 No: it drew in clotted blood with the milk. Orestes 534 Truly it is not without meaning: the vision signifies a man! Chorus 535 Then from out of her sleep she raised a shriek and awoke appalled, and many lamps that had been blinded in the darkness flared up in the house to cheer our mistress. Then she sent these libations for the dead in the hope that they might be an effective cure for her distress. Orestes 540 Well then, I pray to this earth and to my father’s grave that this dream may come to its fulfilment in me. As I understand it, it fits at every point. For if the snake left the same place as I; if it was furnished with my swaddling clothes; 545 if it sought to open its mouth to take the breast that nourished me and mixed the sweet milk with clotted blood while she shrieked for terror at this, then surely, as she has nourished a portentous thing of horror, she must die by violence. For I, turned serpent, 550 am her killer, as this dream declares. Chorus 551 I choose your reading of this portent. Let it be so. As for the rest, give your friends their parts. Tell some what to do, others what to leave undone. Orestes
928
Oh no! I myself bore and nourished this serpent! Orestes ' None
22. Aeschylus, Prometheus Bound, 645-672 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Anxiety dreams and nightmares • Anxiety dreams and nightmares, Greek Tragedy • Anxiety dreams and nightmares, bad conscience • Anxiety dreams and nightmares, bizarre commands • Anxiety dreams and nightmares, bizarre commands, extra-oneiric • Anxiety dreams and nightmares, bizarre commands, intra-oneiric • Anxiety dreams and nightmares, frustration motifs • Anxiety dreams and nightmares, personal injury • Anxiety dreams and nightmares, voices • Dream commands, absurd • Dream commands, bizarre • Dream commands, difficult or distressing • Dream commands, extra-oneiric • Dream commands, intra-oneiric • Dream commands, obscure • Dream figures • Dream imagery, distressing • Dream imagery, hunts, chases, races or journeys • Dream imagery, personal injury • Dreams and visions, disturbing • Dreams and visions, examples, Comedy • Dreams and visions, examples, Graeco-Roman dreams, other • Dreams and visions, examples, Herodotus • Dreams and visions, examples, Homer • Dreams and visions, examples, Tragedy • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, participatory • Dreams and visions, repeated internal features • Dreams and visions, repeated or recurrent • Dreams and visions, riddling • Dreams and visions, therapeutic • Rebuke, in dreams • Uncertainty, about consequences of dreams • dream, passim, esp., anticipatory function of sign dream • dream, passim, esp., sign dream (= episode dream) • dreams and visions, dream figures, invisible (voice only)

 Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 128; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 189, 195, 209, 212, 250, 383, 385

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645 αἰεὶ γὰρ ὄψεις ἔννυχοι πωλεύμεναι'646 ἐς παρθενῶνας τοὺς ἐμοὺς παρηγόρουν 647 λείοισι μύθοις ὦ μέγʼ εὔδαιμον κόρη, 648 649 655 τοιοῖσδε πάσας εὐφρόνας ὀνείρασι 656 συνειχόμην δύστηνος, ἔστε δὴ πατρὶ 657 ἔτλην γεγωνεῖν νυκτίφοιτʼ ὀνείρατα. 658 ὁ δʼ ἔς τε Πυθὼ κἀπὶ Δωδώνης πυκνοὺς 659 θεοπρόπους ἴαλλεν, ὡς μάθοι τί χρὴ 660 δρῶντʼ ἢ λέγοντα δαίμοσιν πράσσειν φίλα. 661 ἧκον δʼ ἀναγγέλλοντες αἰολοστόμους 662 χρησμοὺς ἀσήμους δυσκρίτως τʼ εἰρημένους. 663 τέλος δʼ ἐναργὴς βάξις ἦλθεν Ἰνάχῳ 664 σαφῶς ἐπισκήπτουσα καὶ μυθουμένη 665 ἔξω δόμων τε καὶ πάτρας ὠθεῖν ἐμέ, 666 ἄφετον ἀλᾶσθαι γῆς ἐπʼ ἐσχάτοις ὅροις· 667 κεἰ μὴ θέλοι, πυρωπὸν ἐκ Διὸς μολεῖν 668 κεραυνόν, ὃς πᾶν ἐξαϊστώσοι γένος. 669 τοιοῖσδε πεισθεὶς Λοξίου μαντεύμασιν 670 ἐξήλασέν με κἀπέκλῃσε δωμάτων 671 ἄκουσαν ἄκων· ἀλλʼ ἐπηνάγκαζέ νιν 672 Διὸς χαλινὸς πρὸς βίαν πράσσειν τάδε. ' None
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645 For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying:
23. Hebrew Bible, Ezekiel, 1.26, 3.2, 3.10-3.12, 3.14, 8.1, 8.3-8.4, 11.24, 36.35, 37.1-37.6, 37.8, 37.10, 37.13-37.14, 47.1-47.12 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Dream • Dream commands • Dream imagery, transgressive, taboo-breaking • Dream of Scipio • Dreams • Dreams and visions, examples, Hebrew Bible • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Dreams and visions, participatory • Ezekiel, Tragedian, Moses’s dream • Speech in dreams, incidental/overheard • Spirit, effects of, interpret dreams/scripture • Spirit, effects of,, visions and dreams • dream • dream • dream, vision • dreams and visions, dream figures, invisible (voice only)

 Found in books: Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 29; Estes (2020), The Tree of Life, 210; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 155, 156, 220, 351; Levison (2009), Filled with the Spirit, 95, 162, 163, 165, 175, 188, 205, 206, 207, 211, 212, 213, 216, 234, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 291, 304, 305, 307, 375, 376, 381, 423, 424; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 88; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 26, 116, 125, 205, 372; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 6; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 27, 128

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1.26 וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃' '3.11 וְלֵךְ בֹּא אֶל־הַגּוֹלָה אֶל־בְּנֵי עַמֶּךָ וְדִבַּרְתָּ אֲלֵיהֶם וְאָמַרְתָּ אֲלֵיהֶם כֹּה אָמַר אֲדֹנָי יְהֹוִה אִם־יִשְׁמְעוּ וְאִם־יֶחְדָּלוּ׃ 3.12 וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃
3.14
וְרוּחַ נְשָׂאַתְנִי וַתִּקָּחֵנִי וָאֵלֵךְ מַר בַּחֲמַת רוּחִי וְיַד־יְהוָה עָלַי חָזָקָה׃
8.1
וַיְהִי בַּשָּׁנָה הַשִּׁשִּׁית בַּשִּׁשִּׁי בַּחֲמִשָּׁה לַחֹדֶשׁ אֲנִי יוֹשֵׁב בְּבֵיתִי וְזִקְנֵי יְהוּדָה יוֹשְׁבִים לְפָנָי וַתִּפֹּל עָלַי שָׁם יַד אֲדֹנָי יְהֹוִה׃
8.1
וָאָבוֹא וָאֶרְאֶה וְהִנֵּה כָל־תַּבְנִית רֶמֶשׂ וּבְהֵמָה שֶׁקֶץ וְכָל־גִּלּוּלֵי בֵּית יִשְׂרָאֵל מְחֻקֶּה עַל־הַקִּיר סָבִיב סָבִיב׃
8.3
וַיִּשְׁלַח תַּבְנִית יָד וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי וַתִּשָּׂא אֹתִי רוּחַ בֵּין־הָאָרֶץ וּבֵין הַשָּׁמַיִם וַתָּבֵא אֹתִי יְרוּשָׁלְַמָה בְּמַרְאוֹת אֱלֹהִים אֶל־פֶּתַח שַׁעַר הַפְּנִימִית הַפּוֹנֶה צָפוֹנָה אֲשֶׁר־שָׁם מוֹשַׁב סֵמֶל הַקִּנְאָה הַמַּקְנֶה׃
11.24
וְרוּחַ נְשָׂאַתְנִי וַתְּבִיאֵנִי כַשְׂדִּימָה אֶל־הַגּוֹלָה בַּמַּרְאֶה בְּרוּחַ אֱלֹהִים וַיַּעַל מֵעָלַי הַמַּרְאֶה אֲשֶׁר רָאִיתִי׃
36.35
וְאָמְרוּ הָאָרֶץ הַלֵּזוּ הַנְּשַׁמָּה הָיְתָה כְּגַן־עֵדֶן וְהֶעָרִים הֶחֳרֵבוֹת וְהַנְשַׁמּוֹת וְהַנֶּהֱרָסוֹת בְּצוּרוֹת יָשָׁבוּ׃
37.1
הָיְתָה עָלַי יַד־יְהוָה וַיּוֹצִאֵנִי בְרוּחַ יְהוָה וַיְנִיחֵנִי בְּתוֹךְ הַבִּקְעָה וְהִיא מְלֵאָה עֲצָמוֹת׃
37.1
וְהִנַּבֵּאתִי כַּאֲשֶׁר צִוָּנִי וַתָּבוֹא בָהֶם הָרוּחַ וַיִּחְיוּ וַיַּעַמְדוּ עַל־רַגְלֵיהֶם חַיִל גָּדוֹל מְאֹד־מְאֹד׃ 37.2 וְהֶעֱבִירַנִי עֲלֵיהֶם סָבִיב סָבִיב וְהִנֵּה רַבּוֹת מְאֹד עַל־פְּנֵי הַבִּקְעָה וְהִנֵּה יְבֵשׁוֹת מְאֹד׃ 37.2 וְהָיוּ הָעֵצִים אֲ\u200dשֶׁר־תִּכְתֹּב עֲלֵיהֶם בְּיָדְךָ לְעֵינֵיהֶם׃ 37.3 וַיֹּאמֶר אֵלַי בֶּן־אָדָם הֲתִחְיֶינָה הָעֲצָמוֹת הָאֵלֶּה וָאֹמַר אֲדֹנָי יְהוִה אַתָּה יָדָעְתָּ׃ 37.4 וַיֹּאמֶר אֵלַי הִנָּבֵא עַל־הָעֲצָמוֹת הָאֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם הָעֲצָמוֹת הַיְבֵשׁוֹת שִׁמְעוּ דְּבַר־יְהוָה׃ 37.5 כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃ 37.6 וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃
37.8
וְרָאִיתִי וְהִנֵּה־עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְמָעְלָה וְרוּחַ אֵין בָּהֶם׃

37.13
וִידַעְתֶּם כִּי־אֲנִי יְהוָה בְּפִתְחִי אֶת־קִבְרוֹתֵיכֶם וּבְהַעֲלוֹתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי׃
37.14
וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃
47.1
וְהָיָה יעמדו עָמְדוּ עָלָיו דַּוָּגִים מֵעֵין גֶּדִי וְעַד־עֵין עֶגְלַיִם מִשְׁטוֹחַ לַחֲרָמִים יִהְיוּ לְמִינָה תִּהְיֶה דְגָתָם כִּדְגַת הַיָּם הַגָּדוֹל רַבָּה מְאֹד׃
47.1
וַיְשִׁבֵנִי אֶל־פֶּתַח הַבַּיִת וְהִנֵּה־מַיִם יֹצְאִים מִתַּחַת מִפְתַּן הַבַּיִת קָדִימָה כִּי־פְנֵי הַבַּיִת קָדִים וְהַמַּיִם יֹרְדִים מִתַּחַת מִכֶּתֶף הַבַּיִת הַיְמָנִית מִנֶּגֶב לַמִּזְבֵּחַ׃" 47.2 וַיּוֹצִאֵנִי דֶּרֶךְ־שַׁעַר צָפוֹנָה וַיְסִבֵּנִי דֶּרֶךְ חוּץ אֶל־שַׁעַר הַחוּץ דֶּרֶךְ הַפּוֹנֶה קָדִים וְהִנֵּה־מַיִם מְפַכִּים מִן־הַכָּתֵף הַיְמָנִית׃ 47.2 וּפְאַת־יָם הַיָּם הַגָּדוֹל מִגְּבוּל עַד־נֹכַח לְבוֹא חֲמָת זֹאת פְּאַת־יָם׃ 47.3 בְּצֵאת־הָאִישׁ קָדִים וְקָו בְּיָדוֹ וַיָּמָד אֶלֶף בָּאַמָּה וַיַּעֲבִרֵנִי בַמַּיִם מֵי אָפְסָיִם׃ 47.4 וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי בַמַּיִם מַיִם בִּרְכָּיִם וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי מֵי מָתְנָיִם׃ 47.5 וַיָּמָד אֶלֶף נַחַל אֲשֶׁר לֹא־אוּכַל לַעֲבֹר כִּי־גָאוּ הַמַּיִם מֵי שָׂחוּ נַחַל אֲשֶׁר לֹא־יֵעָבֵר׃ 47.6 וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם וַיּוֹלִכֵנִי וַיְשִׁבֵנִי שְׂפַת הַנָּחַל׃ 47.7 בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃ 47.8 וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו וְנִרְפּוּ הַמָּיִם׃ 47.9 וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲ\u200dשֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃
47.11
בצאתו בִּצֹּאתָיו וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃
47.12
וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו וְהָיָה פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃'' None
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1.26 And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above.
3.10
Moreover He said unto me: ‘Son of man, all My words that I shall speak unto thee receive in thy heart, and hear with thine ears. 3.11 And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them: Thus saith the Lord GOD; whether they will hear, or whether they will forbear.’ 3.12 Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;
3.14
So a spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit, and the hand of the LORD was strong upon me.
8.1
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.
8.3
And the form of a hand was put forth, and I was taken by a lock of my head; and a spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner court that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.
11.24
And a spirit lifted me up, and brought me in the vision by the spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from Me.
36.35
And they shall say: This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are fortified and inhabited.
37.1
The hand of the LORD was upon me, and the LORD carried me out in a spirit, and set me down in the midst of the valley, and it was full of bones; 37.2 and He caused me to pass by them round about, and, behold, there were very many in the open valley; and, lo, they were very dry. 37.3 And He said unto me: ‘Son of man, can these bones live?’ And I answered: ‘O Lord GOD, Thou knowest.’ 37.4 Then He said unto me: ‘Prophesy over these bones, and say unto them: O ye dry bones, hear the word of the LORD: 37.5 Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live. 37.6 And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’
37.8
And I beheld, and, lo, there were sinews upon them, and flesh came up, and skin covered them above; but there was no breath in them.

37.10
So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great host.

37.13
And ye shall know that I am the LORD, when I have opened your graves, and caused you to come up out of your graves, O My people.
37.14
And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’
47.1
And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar." 47.2 Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there trickled forth waters on the right side. 47.3 When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles. 47.4 Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins. 47.5 Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through. 47.6 And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river. 47.7 Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other. 47.8 Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed. 47.9 And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh.
47.10
And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many.
47.11
But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt.
47.12
And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ .' ' None
24. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Anxiety dreams and nightmares • Anxiety dreams and nightmares, Greek Tragedy • Dream figures • Dreams and visions, examples, Tragedy • Ghost of Clytemnestra, as dream, onar • Natural dreaming • Natural dreaming, in literary settings

 Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 174, 383, 385; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 148, 158, 159, 160, 161, 162, 163, 164

25. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus, and dreams • Anxiety dreams and nightmares • Anxiety dreams and nightmares, demonic assaults • Anxiety dreams and nightmares, frustration motifs • Anxiety dreams and nightmares, haunting by victims • Anxiety dreams and nightmares, in dream theory and literature • Anxiety dreams and nightmares, voices • Atossa, dream • Cambyses of Persia, dreams of • Deianira, dream of • Dream commands, absurd • Dream commands, bizarre • Dream commands, difficult or distressing • Dream commands, obscure • Dream imagery, day-to-day objects/realistic scenes • Dream imagery, distressing • Dream imagery, monsters, witches, demons • Dreams • Dreams and visions, deixis, anxious state • Dreams and visions, disturbing • Dreams and visions, examples, Comedy • Dreams and visions, examples, Tragedy • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Dreams and visions, participatory • Dreams and visions, repeated internal features • Dreams and visions, repeated or recurrent • Heracles, and a dream • Persians, The (Aeschylus), and dreams • Rebuke, by human dream figures • Stesichorus of Himera, and Clytemnestra’s dream • Women of Trachis, The (Sophocles), dream in • Xerxes of Persia, Dreams of • Xerxes, and a dream • anxiety, and dreams • dream • dream, Clytemnestra’s • dream, passim, esp., anticipatory function of sign dream • dream, passim, esp., sign dream (= episode dream) • dreams • dreams, as messages • fear, and dreams • oracle(s), and a dream

 Found in books: Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 95, 109, 110, 128; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 387, 745; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 98; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 129; Mikalson (2003), Herodotus and Religion in the Persian Wars, 159; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 129, 130, 185, 212, 383; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 142, 143, 144, 145

26. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Anxiety dreams and nightmares • Anxiety dreams and nightmares, haunting by victims • Anxiety dreams and nightmares, lost or suffering loved ones • Anxiety dreams and nightmares, murder and blood • Anxiety dreams and nightmares, voices • Dream figures, alter ego/evil genius • Dreams and visions, examples, Tragedy • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, repeated internal features • Rebuke, by human dream figures • dreams • dreams and visions, dream figures, invisible (voice only) • dreams and visions, dream figures, loved ones • dreams and visions, dream figures, phantoms

 Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 163; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 186, 384

27. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Delphi, speculation regarding early dream-oracle • Dreams (in Greek and Latin literature), Euripides, Iphigenia in Tauris • Dreams (in Greek and Latin literature), Pindar, Olympian Odes • Dreams (in Greek and Latin literature), Plutarch, Life of Aristides • dream, passim, esp., epiphany dream

 Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 69; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 101, 102

28. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • dream, passim, esp., anticipatory function of sign dream • dream, passim, esp., anxiety dream • dream, passim, esp., epiphany dream • dream, passim, esp., sign dream (= episode dream) • dreams

 Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 39; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 138

29. Euripides, Alcestis, 354-355 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Ancient Near East, approach to dreams and visions • Anxiety dreams and nightmares • Anxiety dreams and nightmares, Greek Tragedy • Dream figures • Dream imagery, bizarre, surreal • Dream imagery, day-to-day objects/realistic scenes • Dream imagery, monsters, witches, demons • Dreams and visions, deixis, anxious state • Dreams and visions, examples, Tragedy • Dreams and visions, wish fulfilment • Natural dreaming • Natural dreaming, body and health • Natural dreaming, circumstances and desires • Natural dreaming, food and drink • Natural dreaming, hunger • Natural dreaming, in literary settings • Prophecy, prophetic dreams and visions • dreams and visions, of lover

 Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 168, 174, 384, 385; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 193

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354 How many a wrong against a wife wouldst thou prefer thy daughter to have found to suffering what I now describe? We ought not on trifling grounds to promote serious mischief; nor should men, if we women are so deadly a curse, bring their nature down to our level.' ' None
30. Euripides, Bacchae, 286-297 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • dream • dreams, interpretation of oracular dreams

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 85; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 96

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286 '287 μηρῷ; διδάξω σʼ ὡς καλῶς ἔχει τόδε. 288 ἐπεί νιν ἥρπασʼ ἐκ πυρὸς κεραυνίου 289 Ζεύς, ἐς δʼ Ὄλυμπον βρέφος ἀνήγαγεν θεόν, 290 Ἥρα νιν ἤθελʼ ἐκβαλεῖν ἀπʼ οὐρανοῦ· 291 Ζεὺς δʼ ἀντεμηχανήσαθʼ οἷα δὴ θεός. 292 ῥήξας μέρος τι τοῦ χθόνʼ ἐγκυκλουμένου 293 293 αἰθέρος, ἔθηκε τόνδʼ ὅμηρον ἐκδιδούς, 294 Διόνυσον Ἥρας νεικέων· χρόνῳ δέ νιν 295 βροτοὶ ῥαφῆναί φασιν ἐν μηρῷ Διός, 296 ὄνομα μεταστήσαντες, ὅτι θεᾷ θεὸς 297 Ἥρᾳ ποθʼ ὡμήρευσε, συνθέντες λόγον. ' None
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286 o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus ,'287 o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , 290 Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the real A line of text has apparently been lost here. Dionysus from her hostility. But in time, 295 mortals say that he was nourished in the thigh of Zeus, changing the word, because a god he had served as a hostage for the goddess Hera, and composing the story. The account given in lines 292f. of the development of this legend is based on the similarity between the Greek words for hostage ( ὅμηρος ) and thigh ( μηρός ). But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill. ' None
31. Euripides, Hecuba, 1-59, 68-76, 87-91, 93-95 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Anxiety dreams and nightmares • Anxiety dreams and nightmares, voices • Delphi, speculation regarding early dream-oracle • Dream imagery, day-to-day objects/realistic scenes • Dream imagery, distressing • Dreams (in Greek and Latin literature), Euripides, Iphigenia in Tauris • Dreams (in Greek and Latin literature), Pindar, Olympian Odes • Dreams and visions, deixis, anxious state • Dreams and visions, disturbing • Dreams and visions, examples, Comedy • Dreams and visions, examples, Tragedy • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Dreams and visions, participatory • Dreams and visions, wish fulfilment • Natural dreaming • Natural dreaming, in literary settings • Natural dreaming, prescience and cognition • Natural dreaming, theoretical discussion in literary settings • Natural dreaming, uncertainty re revelation • Uncertainty, interpretive uncertainty about dreams • dream, passim, esp., anticipatory function of sign dream • dream, passim, esp., sign dream (= episode dream) • dreams and visions, dream figures, loved ones

 Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 130; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 129, 130, 173, 175, 384; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 101

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1 ̔́Ηκω νεκρῶν κευθμῶνα καὶ σκότου πύλας' 2 λιπών, ἵν' ̔́Αιδης χωρὶς ᾤκισται θεῶν," '3 Πολύδωρος, ̔Εκάβης παῖς γεγὼς τῆς Κισσέως' "4 Πριάμου τε πατρός, ὅς μ', ἐπεὶ Φρυγῶν πόλιν" "5 κίνδυνος ἔσχε δορὶ πεσεῖν ̔Ελληνικῷ, 6 δείσας ὑπεξέπεμψε Τρωικῆς χθονὸς 7 Πολυμήστορος πρὸς δῶμα Θρῃκίου ξένου, 8 ὃς τήνδ' ἀρίστην Χερσονησίαν πλάκα" '9 σπείρει, φίλιππον λαὸν εὐθύνων δορί.
10
πολὺν δὲ σὺν ἐμοὶ χρυσὸν ἐκπέμπει λάθρᾳ' "
1
1
πατήρ, ἵν', εἴ ποτ' ̓Ιλίου τείχη πέσοι," 12 τοῖς ζῶσιν εἴη παισὶ μὴ σπάνις βίου.' "
13
νεώτατος δ' ἦ Πριαμιδῶν, ὃ καί με γῆς" 14 ὑπεξέπεμψεν: οὔτε γὰρ φέρειν ὅπλα' "
15
οὔτ' ἔγχος οἷός τ' ἦ νέῳ βραχίονι." "
16
ἕως μὲν οὖν γῆς ὄρθ' ἔκειθ' ὁρίσματα" "
17
πύργοι τ' ἄθραυστοι Τρωικῆς ἦσαν χθονὸς" "
18
̔́Εκτωρ τ' ἀδελφὸς οὑμὸς εὐτύχει δορί," "
19
καλῶς παρ' ἀνδρὶ Θρῃκὶ πατρῴῳ ξένῳ" "20 τροφαῖσιν ὥς τις πτόρθος ηὐξόμην, τάλας:' "2
1
ἐπεὶ δὲ Τροία θ' ̔́Εκτορός τ' ἀπόλλυται" "22 ψυχή, πατρῴα θ' ἑστία κατεσκάφη," '23 αὐτὸς δὲ βωμῷ πρὸς θεοδμήτῳ πίτνει 24 σφαγεὶς ̓Αχιλλέως παιδὸς ἐκ μιαιφόνου, 25 κτείνει με χρυσοῦ τὸν ταλαίπωρον χάριν' "26 ξένος πατρῷος καὶ κτανὼν ἐς οἶδμ' ἁλὸς" "27 μεθῆχ', ἵν' αὐτὸς χρυσὸν ἐν δόμοις ἔχῃ." "28 κεῖμαι δ' ἐπ' ἀκταῖς, ἄλλοτ' ἐν πόντου σάλῳ," '29 πολλοῖς διαύλοις κυμάτων φορούμενος, 30 ἄκλαυτος ἄταφος: νῦν δ' ὑπὲρ μητρὸς φίλης" "3
1
̔Εκάβης ἀίσσω, σῶμ' ἐρημώσας ἐμόν," '32 τριταῖον ἤδη φέγγος αἰωρούμενος, 33 ὅσονπερ ἐν γῇ τῇδε Χερσονησίᾳ 34 μήτηρ ἐμὴ δύστηνος ἐκ Τροίας πάρα.' "35 πάντες δ' ̓Αχαιοὶ ναῦς ἔχοντες ἥσυχοι" "36 θάσσους' ἐπ' ἀκταῖς τῆσδε Θρῃκίας χθονός:" '37 ὁ Πηλέως γὰρ παῖς ὑπὲρ τύμβου φανεὶς' "38 κατέσχ' ̓Αχιλλεὺς πᾶν στράτευμ' ̔Ελληνικόν," '39 πρὸς οἶκον εὐθύνοντας ἐναλίαν πλάτην:' "40 αἰτεῖ δ' ἀδελφὴν τὴν ἐμὴν Πολυξένην" '4
1
τύμβῳ φίλον πρόσφαγμα καὶ γέρας λαβεῖν.' "42 καὶ τεύξεται τοῦδ', οὐδ' ἀδώρητος φίλων" "43 ἔσται πρὸς ἀνδρῶν: ἡ πεπρωμένη δ' ἄγει" "44 θανεῖν ἀδελφὴν τῷδ' ἐμὴν ἐν ἤματι." '45 δυοῖν δὲ παίδοιν δύο νεκρὼ κατόψεται 46 μήτηρ, ἐμοῦ τε τῆς τε δυστήνου κόρης. 47 φανήσομαι γάρ, ὡς τάφου τλήμων τύχω, 48 δούλης ποδῶν πάροιθεν ἐν κλυδωνίῳ. 49 τοὺς γὰρ κάτω σθένοντας ἐξῃτησάμην 50 τύμβου κυρῆσαι κἀς χέρας μητρὸς πεσεῖν. 5
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τοὐμὸν μὲν οὖν ὅσονπερ ἤθελον τυχεῖν' "52 ἔσται: γεραιᾷ δ' ἐκποδὼν χωρήσομαι" "53 ̔Εκάβῃ: περᾷ γὰρ ἥδ' ὑπὸ σκηνῆς πόδα" "54 ̓Αγαμέμνονος, φάντασμα δειμαίνους' ἐμόν." '55 ὦ μῆτερ ἥτις ἐκ τυραννικῶν δόμων 56 δούλειον ἦμαρ εἶδες, ὡς πράσσεις κακῶς' "57 ὅσονπερ εὖ ποτ': ἀντισηκώσας δέ σε" "58 φθείρει θεῶν τις τῆς πάροιθ' εὐπραξίας." "59 ἄγετ', ὦ παῖδες, τὴν γραῦν πρὸ δόμων," '7
1
μελανοπτερύγων μῆτερ ὀνείρων,' "' None
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1 I have come from out of the charnel-house and gates of gloom, where Hades dwells apart from gods, I Polydorus, a son of Hecuba, the daughter of Cisseus, and of Priam. Now my father, when Phrygia ’s capital' 2 I have come from out of the charnel-house and gates of gloom, where Hades dwells apart from gods, I Polydorus, a son of Hecuba, the daughter of Cisseus, and of Priam. Now my father, when Phrygia ’s capital 5 was threatened with destruction by the spear of Hellas , took alarm and conveyed me secretly from the land of Troy to Polymestor’s house, his guest-friend in Thrace , who sows these fruitful plains of Chersonese , curbing by his might a nation delighting in horses.
10
And with me my father sent much gold by stealth, so that, if ever Ilium ’s walls should fall, his children that survived might not want for means to live. I was the youngest of Priam’s sons; and this it was that caused my secret removal from the land; for my childish arm was not able
15
to carry weapons or to wield the spear. So long then as the bulwarks of our land stood firm, and Troy ’s battlements abode unshaken, and my brother Hector prospered in his warring, I, poor child, grew up and flourished, like some vigorous shoot, 20 at the court of the Thracian, my father’s guest-friend. But when Troy fell and Hector lost his life and my father’s hearth was rooted up, and he himself fell butchered at the god-built altar by the hands of Achilles’ murderous son; 25 then my father’s friend killed me, his helpless guest, for the sake of the gold, and then cast me into the swell of the sea, to keep the gold for himself in his house. And there I lie, at one time upon the strand, at another in the salt sea’s surge, drifting ever up and down upon the billows, 30 unwept, unburied; but now I am hovering over the head of my dear mother Hecuba, a disembodied spirit, keeping my airy station these three days, ever since my poor mother came from Troy to linger here in the Chersonese . 35 Meanwhile all the Achaeans sit idly here in their ships at the shores of Thrace ; for the son of Peleus, Achilles, appeared above his tomb and stopped the whole army of Hellas , as they were making straight for home across the sea, 40 demanding to have my sister Polyxena offered at his tomb, and to receive his reward. And he will obtain this prize, nor will they that are his friends refuse the gift; and on this very day fate is leading my sister to her doom. 45 So will my mother see two children dead at once, me and that ill-fated maid. For I, to win a grave, ah me! will appear among the rippling waves before her servant-maid’s feet. Yes! I have begged this from the powers below, 50 to find a tomb and fall into my mother’s hands. So shall I have my heart’s desire; but now I will get out of the way of aged Hecuba, for here she passes on her way from the shelter of Agamemnon’s tent, terrified at my spectre. 55 Alas! O mother, from a palace to face a life of slavery, how sad your lot, as sad as once it was blessed! Some god is now destroying you, setting this in the balance to outweigh your former bliss. The Ghost vanishes. Hecuba enters from the tent of Agamemnon, supported by her attendants, captive Trojan women. Hecuba 59 Guide these aged steps, my servants, forth before the house; 7
1
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 ' None
32. Euripides, Rhesus, 780-789 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Anxiety dreams and nightmares • Anxiety dreams and nightmares, Greek Tragedy • Dream figures • Dreams and visions, deixis • Dreams and visions, examples, Tragedy • Dreams and visions, prescient • Dreams and visions, repeated internal features • Dreams and visions, theorematic • Natural dreaming • Natural dreaming, in literary settings • dream, passim, esp., anticipatory function of sign dream • dream, passim, esp., anxiety dream • dream, passim, esp., epiphany dream • dream, passim, esp., sign dream (= episode dream) • dreams

 Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 170; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 128, 131; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 174, 176, 383, 385

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780 καί μοι καθ' ὕπνον δόξα τις παρίσταται:"781 ἵππους γὰρ ἃς ἔθρεψα κἀδιφρηλάτουν 782 ̔Ρήσῳ παρεστώς, εἶδον, ὡς ὄναρ δοκῶν, 783 λύκους ἐπεμβεβῶτας ἑδραίαν ῥάχιν:' "784 θείνοντε δ' οὐρᾷ πωλικῆς ῥινοῦ τρίχα" "785 ἤλαυνον, αἳ δ' ἔρρεγκον ἐξ ἀντηρίδων" '786 θυμὸν πνέουσαι κἀνεχαίτιζον φόβῳ.' "787 ἐγὼ δ' ἀμύνων θῆρας ἐξεγείρομαι" '788 πώλοισιν: ἔννυχος γὰρ ἐξώρμα φόβος.' "789 κλύω δ' ἐπάρας κρᾶτα μυχθισμὸν νεκρῶν." "' None
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780 I said no more but turned and presently'781 I seemed to see the horses—mine own team 782 I had trained long since and drove at Rhesus’ side— 783 But wolves were on their backs, wolves, couched astride, 784 Who drove and scourged; I saw the horses rear 785 And stagger with wide nostrils, stiff with fear, 786 And, starting up to drive the beasts away, 787 I woke.—A terror of great darkness lay 788 About me, but I lifted up my head 789 And listened. There was moaning, like the dead ' None
33. Hebrew Bible, 2 Chronicles, 33.6 (5th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Dreams • dream • interpretation of dreams

 Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 58, 65; Estes (2020), The Tree of Life, 191; Levison (2009), Filled with the Spirit, 319

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33.6 וְהוּא הֶעֱבִיר אֶת־בָּנָיו בָּאֵשׁ בְּגֵי בֶן־הִנֹּם וְעוֹנֵן וְנִחֵשׁ וְכִשֵּׁף וְעָשָׂה אוֹב וְיִדְּעוֹנִי הִרְבָּה לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ׃'' None
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33.6 He also made his children to pass through the fire in the valley of the son of Hinnom; and he practised soothsaying, and used enchantments, and practised sorcery, and appointed them that divined by a ghost or a familiar spirit; he wrought much evil in the sight of the LORD, to provoke Him.'' None
34. Hebrew Bible, Zechariah, 3.1-3.2, 3.8, 7.12, 10.2 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Alexandria, Alexandrians and dreams • Anxiety dreams and nightmares • Anxiety dreams and nightmares, bizarre commands • Anxiety dreams and nightmares, bizarre commands, extra-oneiric • Anxiety dreams and nightmares, bizarre commands, intra-oneiric • Dream • Dream commands • Dream commands, bizarre • Dream commands, extra-oneiric • Dream commands, intra-oneiric • Dream figures, human • Dream imagery, transgressive, taboo-breaking • Dreams • Dreams (in Hebrew Bible and Jewish literature) • Dreams (in Hebrew Bible and Jewish literature), in works of Hellenistic and Roman periods • Dreams (in Hebrew Bible and Jewish literature), warnings against heeding dreams and diviners • Dreams and visions, examples, Hebrew Bible • Dreams and visions, participatory • Dreams and visions, therapeutic • Enochic literary tradition, place of Book of Dreams in • Prophecy, prophetic dreams and visions • Rebuke, in dreams • Speech in dreams, incidental/overheard • Spirit, effects of, interpret dreams/scripture • Spirit, effects of,, visions and dreams • Uncertainty, about consequences of dreams • Wordplay, in dreams and interpretation • allegorical dream • dream • dream, vision • prophetic dream

 Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 58; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 163; Levison (2009), Filled with the Spirit, 124, 230, 243, 357; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 26, 125, 195, 353, 371, 372, 373; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 94; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 67; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 4, 14; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 128

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3.1 בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃
3.1
וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃ 3.2 וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃
3.8
שְׁמַע־נָא יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל אַתָּה וְרֵעֶיךָ הַיֹּשְׁבִים לְפָנֶיךָ כִּי־אַנְשֵׁי מוֹפֵת הֵמָּה כִּי־הִנְנִי מֵבִיא אֶת־עַבְדִּי צֶמַח׃
7.12
וְלִבָּם שָׂמוּ שָׁמִיר מִשְּׁמוֹעַ אֶת־הַתּוֹרָה וְאֶת־הַדְּבָרִים אֲשֶׁר שָׁלַח יְהוָה צְבָאוֹת בְּרוּחוֹ בְּיַד הַנְּבִיאִים הָרִאשֹׁנִים וַיְהִי קֶצֶף גָּדוֹל מֵאֵת יְהוָה צְבָאוֹת׃
10.2
כִּי הַתְּרָפִים דִּבְּרוּ־אָוֶן וְהַקּוֹסְמִים חָזוּ שֶׁקֶר וַחֲלֹמוֹת הַשָּׁוא יְדַבֵּרוּ הֶבֶל יְנַחֵמוּן עַל־כֵּן נָסְעוּ כְמוֹ־צֹאן יַעֲנוּ כִּי־אֵין רֹעֶה׃' ' None
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3.1 And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. 3.2 And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’
3.8
Hear now, O Joshua the high priest, thou and thy fellows that sit before thee; for they are men that are a sign; for, behold, I will bring forth My servant the Shoot.
7.12
Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts had sent by His spirit by the hand of the former prophets; therefore came there great wrath from the LORD of hosts.
10.2
For the teraphim have spoken vanity, And the diviners have seen a lie, And the dreams speak falsely, They comfort in vain; Therefore they go their way like sheep, They are afflicted, because there is no shepherd.' ' None
35. Herodotus, Histories, 1.8, 1.21, 1.31-1.32, 1.34-1.45, 1.49, 1.52-1.53, 1.59, 1.65-1.66, 1.78, 1.86-1.87, 1.91, 1.107-1.108, 1.120-1.121, 1.124, 1.128, 1.158-1.160, 1.182, 1.209-1.210, 2.83, 2.104, 2.111, 2.114, 2.129, 2.133, 2.139, 2.141-2.142, 2.145-2.147, 2.152, 2.161, 3.27-3.31, 3.35, 3.40-3.43, 3.64, 3.82, 3.124-3.125, 3.142, 3.144, 3.149, 4.79, 4.164, 4.179, 5.55-5.56, 5.62-5.63, 5.79, 5.82, 5.90-5.92, 6.27, 6.62-6.64, 6.75-6.76, 6.82, 6.86, 6.91, 6.98, 6.105, 6.107, 6.107.1, 6.118, 6.131, 7.8, 7.12-7.19, 7.37, 7.39, 7.47, 7.57, 7.140-7.144, 8.27, 8.54, 8.65, 8.77, 8.96, 8.133-8.135, 9.16, 9.43, 9.119-9.120 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Amphiaraos, diviner (and dream interpreter) in myth • Ancient Near East, approach to dreams and visions • Anxiety dreams and nightmares • Anxiety dreams and nightmares, Plutarch • Anxiety dreams and nightmares, bizarre commands • Anxiety dreams and nightmares, bizarre commands, extra-oneiric • Anxiety dreams and nightmares, bizarre commands, intra-oneiric • Anxiety dreams and nightmares, demonic assaults • Anxiety dreams and nightmares, frustration motifs • Anxiety dreams and nightmares, haunting by victims • Anxiety dreams and nightmares, in dream theory and literature • Anxiety dreams and nightmares, lost or suffering loved ones • Anxiety dreams and nightmares, murder and blood • Anxiety dreams and nightmares, overtones in Peter's vision • Anxiety dreams and nightmares, uncharacteristic behaviour • Anxiety dreams and nightmares, voices • Archelaus (King of Cappadocia), and dream interpretation • Aristotle, On Dreams • Asklepios, provides athletic tips in dreams • Atossa, dream • Bilingual dream letter, and proxy incubation • Biography, Hellenistic and Roman, dreams and visions in • Cambyses of Persia, dreams of • Croesus of Lydia, dreams and omens • Cyrus of Persia, dreams of • Datis, Persians’ general, dreams of • Divination (Greek and Roman), auditory dream/epiphany • Djoser (pharaoh), dream in Famine Stele • Double dreams and visions • Double dreams and visions, confirming • Double dreams and visions, different dream figures • Double dreams and visions, examples, ANE, OT and Homer • Double dreams and visions, shared • Dream commands, absurd • Dream commands, bizarre • Dream commands, difficult or distressing • Dream commands, extra-oneiric • Dream commands, intra-oneiric • Dream commands, obscure • Dream commands, transgressive, taboo-breaking • Dream figures • Dream figures, alter ego/evil genius • Dream figures, animals • Dream figures, gods • Dream figures, gods, in disguise • Dream figures, human • Dream imagery, bizarre, surreal • Dream imagery, contrary to nature, law or custom • Dream imagery, day-to-day objects/realistic scenes • Dream imagery, distressing • Dream imagery, monsters, witches, demons • Dream imagery, sexual • Dream imagery, transgressive, taboo-breaking • Dream imagery, uncharacteristic behaviour • Dream imagery, violation of sacred law • Dream interpreters • Dreams • Dreams (in Egypt), Amenhotep III • Dreams (in Egypt), Djoser • Dreams (in Egypt), Ptolemy IV • Dreams (in Egypt), Shabataka • Dreams (in Egypt), and royalty • Dreams (in Egypt), in opening of Book of the Temple • Dreams (in Egyptian literature), Bentresh Stele • Dreams (in Egyptian literature), Blinding of Pharaoh • Dreams (in Egyptian literature), Chaeremons alternate version of Exodus story • Dreams (in Egyptian literature), Famine Stele • Dreams (in Egyptian literature), Life of Imhotep (unpublished) • Dreams (in Egyptian literature), in royal pseudepigrapha and Demotic narratives • Dreams (in Greek and Latin literature), Aelius Aristides, Sacred Tales • Dreams (in Greek and Latin literature), Herodotus, Histories • Dreams (in Greek and Latin literature), Hyperides, For Euxenippos • Dreams (in Greek and Latin literature), Josephus, Against Apion • Dreams (in Greek and Latin literature), Pindar, Olympian Odes • Dreams (in Greek and Latin literature), Plutarch, Life of Aristides • Dreams (in Greek and Latin literature), Sulla, Memoirs (lost) • Dreams and visions • Dreams and visions, deixis, anxious state • Dreams and visions, disturbing • Dreams and visions, examples, Comedy • Dreams and visions, examples, Dionysius of Halicarnassus • Dreams and visions, examples, Epidauros and other asclepia • Dreams and visions, examples, Graeco-Roman dreams, other • Dreams and visions, examples, Herodotus • Dreams and visions, examples, Homer • Dreams and visions, examples, Plutarch • Dreams and visions, examples, Popular, personal, therapeutic • Dreams and visions, examples, Tragedy • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Dreams and visions, incubation, oracular • Dreams and visions, incubation, therapeutic • Dreams and visions, participatory • Dreams and visions, repeated internal features • Dreams and visions, repeated or recurrent • Dreams and visions, riddling • Dreams and visions, terminology, Greek • Dreams and visions, terminology, Latin • Dreams and visions, therapeutic • Dreams and visions, wish fulfilment • Dreams, of Arminestus • Dreams, of Astyages • Dreams, of Hippias • Dreams, of Otanes • Dreams, of Polycrates’ daughter • Emotional responses to dreams, distress, terror • Emotional responses to dreams, perplexity • Enigmatic speech, in dreams • Herodotus, on Astyage’s dream • Josephus Essenes, as prophets/dream interpreters • Natural dreaming • Natural dreaming, fatigue • Natural dreaming, hunger • Natural dreaming, in literary settings • Natural dreaming, seeing and memory • Natural dreaming, theoretical discussion in literary settings • Prophecy, prophetic dreams and visions • Ptolemy, reference to dream in Raphia Decree • Raphia Decree, reference to dream of Ptolemy IV • Rebuke, by human dream figures • Rebuke, in dreams • Simon (Essene),Archelaus dream and • Stesichorus of Himera, and Clytemnestra’s dream • Uncertainty, about consequences of dreams • Uncertainty, interpretive uncertainty about dreams • Wordplay, in dreams and interpretation • Xerxes of Persia, Dreams of • dream • dream incubation • dream oracle as mechanism of decisionmaking • dream, Astyage’s • dream, Clytemnestra’s • dream, passim, esp. • dream, passim, esp., anticipatory function of sign dream • dream, passim, esp., epiphany dream • dream, passim, esp., sign dream (= episode dream) • dream-interpreters • dream-mindedness • dreams • dreams and dream interpreters • dreams and dream interpreters, dream books • dreams and dream interpreters, incubation oracles • dreams and visions, dream figures, invisible (voice only) • dreams and visions, dream figures, loved ones • dreams and visions, dream figures, phantoms • dreams, • dreams, precognitive • gods, in dreams • healing, incubation (healing dreams and visions) • myth/mythology, dream imagery

 Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 200, 222; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 70, 71, 211; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 35, 481; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 111; Johnston (2008), Ancient Greek Divination, 94, 95, 134, 135, 136, 137; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 745, 746; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 6, 151, 152, 153, 253; Mikalson (2003), Herodotus and Religion in the Persian Wars, 15, 16, 29, 36, 38, 40, 41, 42, 43, 73, 82, 94, 113, 122, 141, 143, 146, 148, 158, 159, 163, 200, 206, 207, 208, 227, 231; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 39, 82, 138, 169, 191, 195; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 131, 132, 133, 140, 143, 166, 173, 174, 185, 186, 191, 193, 194, 195, 202, 203, 205, 209, 212, 221, 222, 223, 224, 250, 266, 290, 304, 354, 355, 356, 387, 388, 389, 422, 465; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 127, 154, 213, 274, 298; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 89, 91, 102, 311, 567, 569, 615; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 79; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 102, 146; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 82, 117; Torok (2014), Herodotus In Nubia, 29, 73, 74, 75, 77, 78, 79, 80, 122

6.107 οὗτοι μέν νυν τὴν πανσέληνον ἔμενον. τοῖσι δὲ βαρβάροισι κατηγέετο Ἱππίης ὁ Πεισιστράτου ἐς τὸν Μαραθῶνα, τῆς παροιχομένης νυκτὸς ὄψιν ἰδὼν τοιήνδε· ἐδόκεε ὁ Ἱππίης τῇ μητρὶ τῇ ἑωυτοῦ συνευνηθῆναι. συνεβάλετο ὦν ἐκ τοῦ ὀνείρου κατελθὼν ἐς τὰς Ἀθήνας καὶ ἀνασωσάμενος τὴν ἀρχὴν τελευτήσειν ἐν τῇ ἑωυτοῦ γηραιός. ἐκ μὲν δὴ τῆς ὄψιος συνεβάλετο ταῦτα, τότε δὲ κατηγεόμενος τοῦτο μὲν τὰ ἀνδράποδα τὰ ἐξ Ἐρετρίης ἀπέβησε ἐς τὴν νῆσον τὴν Στυρέων, καλεομένην δὲ Αἰγλείην, τοῦτο δὲ καταγομένας ἐς τὸν Μαραθῶνα τὰς νέας ὅρμιζε οὗτος, ἐκβάντας τε ἐς γῆν τοὺς βαρβάρους διέτασσε. καί οἱ ταῦτα διέποντι ἐπῆλθε πταρεῖν τε καὶ βῆξαι μεζόνως ἢ ὡς ἐώθεε· οἷα δέ οἱ πρεσβυτέρῳ ἐόντι τῶν ὀδόντων οἱ πλεῦνες ἐσείοντο· τούτων ὦν ἕνα τῶν ὀδόντων ἐκβάλλει ὑπὸ βίης βήξας· ἐκπεσόντος δὲ ἐς τὴν ψάμμον αὐτοῦ ἐποιέετο σπουδὴν πολλὴν ἐξευρεῖν. ὡς δὲ οὐκ ἐφαίνετό οἱ ὁ ὀδών, ἀναστενάξας εἶπε πρὸς τοὺς παραστάτας “ἡ γῆ ἥδε οὐκ ἡμετέρη ἐστί, οὐδέ μιν δυνησόμεθα ὑποχειρίην ποιήσασθαι· ὁκόσον δέ τι μοι μέρος μετῆν, ὁ ὀδὼν μετέχει.”1.8 οὗτος δὴ ὦν ὁ Κανδαύλης ἠράσθη τῆς ἑωυτοῦ γυναικός, ἐρασθεὶς δὲ ἐνόμιζέ οἱ εἶναι γυναῖκα πολλὸν πασέων καλλίστην. ὥστε δὲ ταῦτα νομίζων, ἦν γάρ οἱ τῶν αἰχμοφόρων Γύγης ὁ Δασκύλου ἀρεσκόμενος μάλιστα, τούτῳ τῷ Γύγῃ καὶ τὰ σπουδαιέστερα τῶν πρηγμάτων ὑπερετίθετο ὁ Κανδαύλης καὶ δὴ καὶ τὸ εἶδος τῆς γυναικὸς ὑπερεπαινέων. χρόνου δὲ οὐ πολλοῦ διελθόντος ʽχρῆν γὰρ Κανδαύλῃ γενέσθαι κακῶσ̓ ἔλεγε πρὸς τὸν Γύγην τοιάδε. “Γύγη, οὐ γὰρ σε δοκέω πείθεσθαι μοι λέγοντι περὶ τοῦ εἴδεος τῆς γυναικός ʽὦτα γὰρ τυγχάνει ἀνθρώποισι ἐόντα ἀπιστότερα ὀφθαλμῶν̓, ποίεε ὅκως ἐκείνην θεήσεαι γυμνήν.” ὃ δʼ ἀμβώσας εἶπε “δέσποτα, τίνα λέγεις λόγον οὐκ ὑγιέα, κελεύων με δέσποιναν τὴν ἐμὴν θεήσασθαι γυμνήν; ἅμα δὲ κιθῶνι ἐκδυομένῳ συνεκδύεται καὶ τὴν αἰδῶ γυνή. πάλαι δὲ τὰ καλὰ ἀνθρώποισι ἐξεύρηται, ἐκ τῶν μανθάνειν δεῖ· ἐν τοῖσι ἓν τόδε ἐστί, σκοπέειν τινὰ τὰ ἑωυτοῦ. ἐγὼ δὲ πείθομαι ἐκείνην εἶναι πασέων γυναικῶν καλλίστην, καὶ σέο δέομαι μὴ δέεσθαι ἀνόμων.”
1.21
Μιλήσιοι μέν νυν οὕτω λέγουσι γενέσθαι. Ἀλυάττης δέ, ὡς οἱ ταῦτα ἐξαγγέλθη, αὐτίκα ἔπεμπε κήρυκα ἐς Μίλητον βουλόμενος σπονδὰς ποιήσασθαι Θρασυβούλῳ τε καὶ Μιλησίοισι χρόνον ὅσον ἂν τὸν νηὸν οἰκοδομέῃ. ὃ μὲν δὴ ἀπόστολος ἐς τὴν Μίλητον ἦν, Θρασύβουλος δὲ σαφέως προπεπυσμένος πάντα λόγον, καὶ εἰδὼς τὰ Ἀλυάττης μέλλοι ποιήσειν, μηχανᾶται τοιάδε· ὅσος ἦν ἐν τῷ ἄστεϊ σῖτος καὶ ἑωυτοῦ καὶ ἰδιωτικός, τοῦτον πάντα συγκομίσας ἐς τὴν ἀγορὴν προεῖπε Μιλησίοισι, ἐπεὰν αὐτὸς σημήνῃ, τότε πίνειν τε πάντας καὶ κώμῳ χρᾶσθαι ἐς ἀλλήλους.
1.31
ὣς δὲ τὰ κατὰ τὸν Τέλλον προετρέψατο ὁ Σόλων τὸν Κροῖσον εἴπας πολλά τε καὶ ὀλβία, ἐπειρώτα τίνα δεύτερον μετʼ ἐκεῖνον ἴδοι, δοκέων πάγχυ δευτερεῖα γῶν οἴσεσθαι. ὃ δʼ εἶπε “Κλέοβίν τε καὶ Βίτωνα. τούτοισι γὰρ ἐοῦσι γένος Ἀργείοισι βίος τε ἀρκέων ὑπῆν, καὶ πρὸς τούτῳ ῥώμη σώματος τοιήδε· ἀεθλοφόροι τε ἀμφότεροι ὁμοίως ἦσαν, καὶ δὴ καὶ λέγεται ὅδε ὁ λόγος. ἐούσης ὁρτῆς τῇ Ἥρῃ τοῖσι Ἀργείοισι ἔδεε πάντως τὴν μητέρα αὐτῶν ζεύγεϊ κομισθῆναι ἐς τὸ ἱρόν, οἱ δέ σφι βόες ἐκ τοῦ ἀγροῦ οὐ παρεγίνοντο ἐν ὥρῃ· ἐκκληιόμενοι δὲ τῇ ὥρῃ οἱ νεηνίαι ὑποδύντες αὐτοὶ ὑπὸ τὴν ζεύγλην εἷλκον τὴν ἅμαξαν, ἐπὶ τῆς ἁμάξης δέ σφι ὠχέετο ἡ μήτηρ· σταδίους δὲ πέντε καὶ τεσσεράκοντα διακομίσαντες ἀπίκοντο ἐς τὸ ἱρόν. ταῦτα δέ σφι ποιήσασι καὶ ὀφθεῖσι ὑπὸ τῆς πανηγύριος τελευτὴ τοῦ βίου ἀρίστη ἐπεγένετο, διέδεξέ τε ἐν τούτοισι ὁ θεὸς ὡς ἄμεινον εἴη ἀνθρώπῳ τεθνάναι μᾶλλον ἢ ζώειν. Ἀργεῖοι μὲν γὰρ περιστάντες ἐμακάριζον τῶν νεηνιέων τὴν ῥώμην, αἱ δὲ Ἀργεῖαι τὴν μητέρα αὐτῶν, οἵων τέκνων ἐκύρησε· ἡ δὲ μήτηρ περιχαρής ἐοῦσα τῷ τε ἔργῳ καὶ τῇ φήμῃ, στᾶσα ἀντίον τοῦ ἀγάλματος εὔχετο Κλεόβι τε καὶ Βίτωνι τοῖσι ἑωυτῆς τέκνοισι, οἵ μιν ἐτίμησαν μεγάλως, τὴν θεὸν δοῦναι τὸ ἀνθρώπῳ τυχεῖν ἄριστον ἐστί. μετὰ ταύτην δὲ τὴν εὐχὴν ὡς ἔθυσάν τε καὶ εὐωχήθησαν, κατακοιμηθέντες ἐν αὐτῷ τῷ ἱρῷ οἱ νεηνίαι οὐκέτι ἀνέστησαν ἀλλʼ ἐν τέλεϊ τούτῳ ἔσχοντο. Ἀργεῖοι δὲ σφέων εἰκόνας ποιησάμενοι ἀνέθεσαν ἐς Δελφοὺς ὡς ἀριστῶν γενομένων.” 1.32 Σόλων μὲν δὴ εὐδαιμονίης δευτερεῖα ἔνεμε τούτοισι, Κροῖσος δὲ σπερχθεὶς εἶπε “ὦ ξεῖνε Ἀθηναῖε, ἡ δʼ ἡμετέρη εὐδαιμονίη οὕτω τοι ἀπέρριπται ἐς τὸ μηδὲν ὥστε οὐδὲ ἰδιωτέων ἀνδρῶν ἀξίους ἡμέας ἐποίησας;” ὁ δὲ εἶπε “ὦ Κροῖσε, ἐπιστάμενόν με τὸ θεῖον πᾶν ἐὸν φθονερόν τε καὶ ταραχῶδες ἐπειρωτᾷς ἀνθρωπηίων πρηγμάτων πέρι. ἐν γὰρ τῷ μακρῷ χρόνῳ πολλὰ μὲν ἐστὶ ἰδεῖν τὰ μή τις ἐθέλει, πολλὰ δὲ καὶ παθεῖν. ἐς γὰρ ἑβδομήκοντα ἔτεα οὖρον τῆς ζόης ἀνθρώπῳ προτίθημι. οὗτοι ἐόντες ἐνιαυτοὶ ἑβδομήκοντα παρέχονται ἡμέρας διηκοσίας καὶ πεντακισχιλίας καὶ δισμυρίας, ἐμβολίμου μηνὸς μὴ γινομένου· εἰ δὲ δὴ ἐθελήσει τοὔτερον τῶν ἐτέων μηνὶ μακρότερον γίνεσθαι, ἵνα δὴ αἱ ὧραι συμβαίνωσι παραγινόμεναι ἐς τὸ δέον, μῆνες μὲν παρὰ τὰ ἑβδομήκοντα ἔτεα οἱ ἐμβόλιμοι γίνονται τριήκοντα πέντε, ἡμέραι δὲ ἐκ τῶν μηνῶν τούτων χίλιαι πεντήκοντα. τουτέων τῶν ἁπασέων ἡμερέων τῶν ἐς τὰ ἑβδομήκοντα ἔτεα, ἐουσέων πεντήκοντα καὶ διηκοσιέων καὶ ἑξακισχιλιέων καὶ δισμυριέων, ἡ ἑτέρη αὐτέων τῇ ἑτέρῃ ἡμέρῃ τὸ παράπαν οὐδὲν ὅμοιον προσάγει πρῆγμα. οὕτω ὦν Κροῖσε πᾶν ἐστὶ ἄνθρωπος συμφορή. ἐμοὶ δὲ σὺ καὶ πλουτέειν μέγα φαίνεαι καὶ βασιλεὺς πολλῶν εἶναι ἀνθρώπων· ἐκεῖνο δὲ τὸ εἴρεό με, οὔκω σε ἐγὼ λέγω, πρὶν τελευτήσαντα καλῶς τὸν αἰῶνα πύθωμαι. οὐ γάρ τι ὁ μέγα πλούσιος μᾶλλον τοῦ ἐπʼ ἡμέρην ἔχοντος ὀλβιώτερος ἐστί, εἰ μή οἱ τύχη ἐπίσποιτο πάντα καλὰ ἔχοντα εὖ τελευτῆσαὶ τὸν βίον. πολλοὶ μὲν γὰρ ζάπλουτοι ἀνθρώπων ἀνόλβιοι εἰσί, πολλοὶ δὲ μετρίως ἔχοντες βίου εὐτυχέες. ὁ μὲν δὴ μέγα πλούσιος ἀνόλβιος δὲ δυοῖσι προέχει τοῦ εὐτυχέος μοῦνον, οὗτος δὲ τοῦ πλουσίου καὶ ἀνόλβου πολλοῖσι· ὃ μὲν ἐπιθυμίην ἐκτελέσαι καί ἄτην μεγάλην προσπεσοῦσαν ἐνεῖκαι δυνατώτερος, ὁ δὲ τοῖσιδε προέχει ἐκείνου· ἄτην μὲν καὶ ἐπιθυμίην οὐκ ὁμοίως δυνατὸς ἐκείνῳ ἐνεῖκαι, ταῦτα δὲ ἡ εὐτυχίη οἱ ἀπερύκει, ἄπηρος δὲ ἐστί, ἄνουσος, ἀπαθὴς κακῶν, εὔπαις, εὐειδής. εἰ δὲ πρὸς τούτοισι ἔτι τελευτήσῃ τὸν βίον εὖ, οὗτος ἐκεῖνος τὸν σὺ ζητέεις, ὁ ὄλβιος κεκλῆσθαι ἄξιος ἐστί· πρὶν δʼ ἂν τελευτήσῃ, ἐπισχεῖν, μηδὲ καλέειν κω ὄλβιον ἀλλʼ εὐτυχέα. τὰ πάντα μέν νυν ταῦτα συλλαβεῖν ἄνθρωπον ἐόντα ἀδύνατον ἐστί, ὥσπερ χωρῇ οὐδεμία καταρκέει πάντα ἑωυτῇ παρέχουσα, ἀλλὰ ἄλλο μὲν ἔχει ἑτέρου δὲ ἐπιδέεται· ἣ δὲ ἂν τὰ πλεῖστα ἔχῃ, αὕτη ἀρίστη. ὣς δὲ καὶ ἀνθρώπου σῶμα ἓν οὐδὲν αὔταρκες ἐστί· τὸ μὲν γὰρ ἔχει, ἄλλου δὲ ἐνδεές ἐστι· ὃς δʼ ἂν αὐτῶν πλεῖστα ἔχων διατελέῃ καὶ ἔπειτα τελευτήσῃ εὐχαρίστως τὸν βίον, οὗτος παρʼ ἐμοὶ τὸ οὔνομα τοῦτο ὦ βασιλεῦ δίκαιος ἐστὶ φέρεσθαι. σκοπέειν δὲ χρὴ παντὸς χρήματος τὴν τελευτήν, κῇ ἀποβήσεται· πολλοῖσι γὰρ δὴ ὑποδέξας ὄλβον ὁ θεὸς προρρίζους ἀνέτρεψε.”
1.34
μετὰ δὲ Σόλωνα οἰχόμενον ἔλαβέ ἐκ θεοῦ νέμεσις μεγάλη Κροῖσον, ὡς εἰκάσαι, ὅτι ἐνόμισε ἑωυτὸν εἶναι ἀνθρώπων ἁπάντων ὀλβιώτατον. αὐτίκα δέ οἱ εὕδοντι ἐπέστη ὄνειρος, ὅς οἱ τὴν ἀληθείην ἔφαινε τῶν μελλόντων γενέσθαι κακῶν κατὰ τὸν παῖδα. ἦσαν δὲ τῷ Κροίσῳ δύο παῖδες, τῶν οὕτερος μὲν διέφθαρτο, ἦν γὰρ δὴ κωφός, ὁ δὲ ἕτερος τῶν ἡλίκων μακρῷ τὰ πάντα πρῶτος· οὔνομα δέ οἱ ἦν Ἄτυς. τοῦτον δὴ ὦν τὸν Ἄτυν σημαίνει τῷ Κροίσῳ ὁ ὄνειρος, ὡς ἀπολέει μιν αἰχμῇ σιδηρέῃ βληθέντα. ὃ δʼ ἐπείτε ἐξηγέρθη καὶ ἑωυτῷ λόγον ἔδωκε, καταρρωδήσας τὸν ὄνειρον ἄγεται μὲν τῷ παιδὶ γυναῖκα, ἐωθότα δὲ στρατηγέειν μιν τῶν Λυδῶν οὐδαμῇ ἔτι ἐπὶ τοιοῦτο πρῆγμα ἐξέπεμπε· ἀκόντια δὲ καὶ δοράτια καὶ τά τοιαῦτα πάντα τοῖσι χρέωνται ἐς πόλεμον ἄνθρωποι, ἐκ τῶν ἀνδρεώνων ἐκκομίσας ἐς τοὺς θαλάμους συνένησε, μή τί οἱ κρεμάμενον τῷ παιδὶ ἐμπέσῃ. 1.35 ἔχοντι 1 δέ οἱ ἐν χερσὶ τοῦ παιδὸς τὸν γάμον, ἀπικνέεται ἐς τὰς Σάρδις ἀνὴρ συμφορῇ ἐχόμενος καὶ οὐ καθαρὸς χεῖρας, ἐὼν Φρὺξ μὲν γενεῇ, γένεος δὲ τοῦ βασιληίου. παρελθὼν δὲ οὗτος ἐς τὰ Κροίσου οἰκία κατὰ νόμους τοὺς ἐπιχωρίους καθαρσίου ἐδέετο κυρῆσαι, Κροῖσος δέ μιν ἐκάθηρε. ἔστι δὲ παραπλησίη ἡ κάθαρσις τοῖσι Λυδοῖσι καὶ τοῖσι Ἕλλησι. ἐπείτε δὲ τὰ νομιζόμενα ἐποίησε ὁ Κροῖσος, ἐπυνθάνετο ὁκόθεν τε καὶ τίς εἴη, λέγων τάδε· “ὤνθρωπε, τίς τε ἐὼν καὶ κόθεν τῆς Φρυγίης ἥκων ἐπίστιός μοι ἐγένεο; τίνα τε ἀνδρῶν ἢ γυναικῶν ἐφόνευσας;” ὁ δὲ ἀμείβετο “ὦ βασιλεῦ, Γορδίεω μὲν τοῦ Μίδεω εἰμὶ παῖς, ὀνομάζομαι δὲ Ἄδρηστος, φονεύσας δὲ ἀδελφεὸν ἐμεωυτοῦ ἀέκων πάρειμι ἐξεληλαμένος τε ὑπὸ τοῦ πατρὸς καὶ ἐστερημένος πάντων.” Κροῖσος δέ μιν ἀμείβετο τοῖσιδε· “ἀνδρῶν τε φίλων τυγχάνεις ἔκγονος ἐὼν καὶ ἐλήλυθας ἐς φίλους, ἔνθα ἀμηχανήσεις χρήματος οὐδενὸς μένων ἐν ἡμετέρου, συμφορήν τε ταύτην ὡς κουφότατα φέρων κερδανέεις πλεῖστον.” 1.36 ὃ μὲν δὴ δίαιταν εἶχε ἐν Κροίσου. ἐν δὲ τῷ αὐτῷ χρόνῳ τούτῳ ἐν τῷ Μυσίῳ Ὀλύμπῳ ὑὸς χρῆμα γίνεται μέγα· ὁρμώμενος δὲ οὗτος ἐκ τοῦ ὄρεος τούτου τὰ τῶν Μυσῶν ἔργα διαφθείρεσκε. πολλάκις δὲ οἱ Μυσοὶ ἐπʼ αὐτὸν ἐξελθόντες ποιέεσκον μὲν κακὸν οὐδέν, ἔπασχον δὲ πρὸς αὐτοῦ. τέλος δὲ ἀπικόμενοι παρὰ τὸν Κροῖσον τῶν Μυσῶν ἄγγελοι ἔλεγον τάδε. “ὦ βασιλεῦ, ὑὸς χρῆμα μέγιστον ἀνεφάνη ἡμῖν ἐν τῇ χώρῃ, ὃς τὰ ἔργα διαφθείρει. τοῦτον προθυμεόμενοι ἑλεῖν οὐ δυνάμεθα. νῦν ὦν προσδεόμεθά σευ τὸν παῖδα καὶ λογάδας νεηνίας καὶ κύνας συμπέμψαι ἡμῖν, ὡς ἄν μιν ἐξέλωμεν ἐκ τῆς χώρης.” οἳ μὲν δὴ τούτων ἐδέοντο, Κροῖσος δὲ μνημονεύων τοῦ ὀνείρου τὰ ἔπεα ἔλεγέ σφι τάδε. “παιδὸς μὲν πέρι τοῦ ἐμοῦ μὴ μνησθῆτε ἔτι· οὐ γὰρ ἂν ὑμῖν συμπέμψαιμι· νεόγαμός τε γὰρ ἐστὶ καὶ ταῦτά οἱ νῦν μέλει. Λυδῶν μέντοι λογάδας καὶ τὸ κυνηγέσιον πᾶν συμπέμψω, καὶ διακελεύσομαι τοῖσι ἰοῦσι εἶναι ὡς προθυμοτάτοισι συνεξελεῖν ὑμῖν τὸ θηρίον ἐκ τῆς χώρης.” 1.37 ταῦτα ἀμείψατο· ἀποχρεωμένων δὲ τούτοισι τῶν Μυσῶν, ἐπεσέρχεται ὁ τοῦ Κροίσου παῖς ἀκηκοὼς τῶν ἐδέοντο οἱ Μυσοί. οὐ φαμένου δὲ τοῦ Κροίσου τόν γε παῖδά σφι συμπέμψειν, λέγει πρὸς αὐτὸν ὁ νεηνίης τάδε. “ὦ πάτερ, τὰ κάλλιστα πρότερον κοτὲ καὶ γενναιότατα ἡμῖν ἦν ἔς τε πολέμους καὶ ἐς ἄγρας φοιτέοντας εὐδοκιμέειν· νῦν δὲ ἀμφοτέρων με τούτων ἀποκληίσας ἔχεις, οὔτε τινὰ δειλίην μοι παριδὼν οὔτε ἀθυμίην νῦν τε τέοισί με χρὴ ὄμμασι ἔς τε ἀγορὴν καὶ ἐξ ἀγορῆς φοιτέοντα φαίνεσθαι; κοῖος μέν τις τοῖσι πολιήτῃσι δόξω εἶναι, κοῖος δέ τις τῇ νεογάμῳ γυναικί; κοίῳ δὲ ἐκείνη δόξει ἀνδρὶ συνοικέειν; ἐμὲ ὦν σὺ ἢ μέτες ἰέναι ἐπὶ τὴν θήρην, ἢ λόγῳ ἀνάπεισον ὅκως μοι ἀμείνω ἐστὶ ταῦτα οὕτω ποιεόμενα.” 1.38 ἀμείβεται Κροῖσος τοῖσιδε. “ὦ παῖ, οὔτε δειλίην οὔτε ἄλλο οὐδὲν ἄχαρι παριδών, τοι ποιέω ταῦτα, ἀλλά μοι ὄψις ὀνείρου ἐν τῷ ὕπνῳ ἐπιστᾶσα ἔφη σε ὀλιγοχρόνιον ἔσεσθαι· ὑπὸ γὰρ αἰχμῆς σιδηρέης ἀπολέεσθαι. πρὸς ὧν τὴν ὄψιν ταύτην τόν τε γάμον τοι τοῦτον ἔσπευσα καὶ ἐπὶ τὰ παραλαμβανόμενα οὐκ ἀποπέμπω, φυλακὴν ἔχων, εἴ κως δυναίμην ἐπὶ τῆς ἐμῆς σε ζόης διακλέψαι. εἷς γὰρ μοι μοῦνος τυγχάνεις ἐὼν παῖς· τὸν γὰρ δὴ ἕτερον διεφθαρμένον τὴν ἀκοὴν οὐκ εἶναί μοι λογίζομαι.” 1.39 ἀμείβεται ὁ νεηνίης τοῖσιδε. “συγγνώμη μὲν ὦ πάτερ τοι, ἰδόντι γε ὄψιν τοιαύτην, περὶ ἐμὲ φυλακὴν ἔχειν· τὸ δὲ οὐ μανθάνεις ἀλλὰ λέληθέ σε τὸ ὄνειρον, ἐμέ τοί δίκαιον ἐστί φράζειν. φής τοι τὸ ὄνειρον ὑπὸ αἰχμῆς σιδηρέης φάναι ἐμὲ τελευτήσειν. ὑὸς δὲ κοῖαι μὲν εἰσὶ χεῖρες, κοίη δὲ αἰχμὴ σιδηρέη τὴν σὺ φοβέαι; εἰ μὲν γὰρ ὑπὸ ὀδόντος τοι εἶπε τελευτήσειν με, ἢ ἄλλου τευ ὅ τι τούτῳ ἔοικε, χρῆν δή σε ποιέειν τὰ ποιέεις· νῦν δὲ ὑπὸ αἰχμῆς. ἐπείτε ὦν οὐ πρὸς ἄνδρας ἡμῖν γίνεται ἡ μάχη, μέτες με.” 1.40 ἀμείβεται Κροῖσος “ὦ παῖ, ἔστι τῇ με νικᾷς γνώμην ἀποφαίνων περὶ τοῦ ἐνυπνίου. ὡς ὦν νενικημένος ὑπὸ σέο μεταγινώσκω, μετίημί τε σὲ ἰέναι ἐπὶ τὴν ἄγρην.” 1.41 εἴπας δὲ ταῦτα ὁ Κροῖσος μεταπέμπεται τὸν Φρύγα Ἄδρηστον, ἀπικομένῳ δέ οἱ λέγει τάδε. “Ἄδρηστε, ἐγώ σε συμφορῇ, πεπληγμένον ἀχάρι, τήν τοι οὐκ ὀνειδίζω, ἐκάθηρα καὶ οἰκίοισι ὑποδεξάμενος ἔχω, παρέχων πᾶσαν δαπάνην. νῦν ὤν ʽὀφείλεις γὰρ ἐμοῦ προποιήσαντος χρηστὰ ἐς σὲ χρηστοῖσί με ἀμείβεσθαἰ φύλακα παιδός σε τοῦ ἐμοῦ χρηίζω γενέσθαι ἐς ἄγρην ὁρμωμένου, μή τινες κατʼ ὁδὸν κλῶπες κακοῦργοι ἐπὶ δηλήσι φανέωσι ὑμῖν. πρὸς δὲ τούτῳ καὶ σέ τοι χρεόν ἐστι ἰέναι ἔνθα ἀπολαμπρυνέαι τοῖσι χρεόν πατρώιόν τε γάρ τοι ἐστὶ καὶ προσέτι ῥώμη ὑπάρχει.” 1.42 ἀμείβεται ὁ Ἄδρηστος “ὦ βασιλεῦ, ἄλλως μὲν ἔγωγε ἂν οὐκ ἤια ἐς ἄεθλον τοιόνδε· οὔτε γὰρ συμφορῇ τοιῇδε κεχρημένον οἰκός ἐστι ἐς ὁμήλικας εὖ πρήσσοντας ἰέναι, οὔτε τὸ βούλεσθαι πάρα, πολλαχῇ τε ἂν ἶσχον ἐμεωυτόν. νῦν δέ, ἐπείτε σὺ σπεύδεις καὶ δεῖ τοί χαρίζεσθαι, ὀφείλω γάρ σε ἀμείβεσθαι χρηστοῖσἰ, ποιέειν εἰμὶ ἕτοιμος ταῦτα, παῖδα τε σόν, τὸν διακελεύεαι φυλάσσειν, ἀπήμονα τοῦ φυλάσσοντος εἵνεκεν προσδόκα τοι ἀπονοστήσειν.” 1.43 τοιούτοισι ἐπείτε οὗτος ἀμείψατο Κροῖσον, ἤισαν μετὰ ταῦτα ἐξηρτυμένοι λογάσι τε νεηνίῃσι καὶ κυσί. ἀπικόμενοι δὲ ἐς τὸν Ὄλυμπον τὸ ὄρος ἐζήτεον τὸ θηρίον, εὑρόντες δὲ καὶ περιστάντες αὐτὸ κύκλῳ ἐσηκόντιζον. ἔνθα δὴ ὁ ξεῖνος, οὗτος δὴ ὁ καθαρθεὶς τὸν φόνον, καλεόμενος δὲ Ἄδρηστος, ἀκοντίζων τὸν ὗν τοῦ μὲν ἁμαρτάνει, τυγχάνει δὲ τοῦ Κροίσου παιδός. ὃ μὲν δὴ βληθεὶς τῇ αἰχμῇ ἐξέπλησε τοῦ ὀνείρου τὴν φήμην, ἔθεε δέ τις ἀγγελέων τῷ Κροίσῳ τὸ γεγονός, ἀπικόμενος δὲ ἐς τὰς Σάρδις τὴν τε μάχην καὶ τὸν τοῦ παιδὸς μόρον ἐσήμηνέ οἱ. 1.44 ὁ δὲ Κροῖσος τῳ θανάτῳ τοῦ παιδὸς συντεταραγμένος μᾶλλον τι ἐδεινολογέετο ὅτι μιν ἀπέκτεινε τὸν αὐτὸς φόνου ἐκάθηρε· περιημεκτέων δὲ τῇ συμφορῇ δεινῶς ἐκάλεε μὲν Δία καθάρσιον μαρτυρόμενος τὰ ὑπὸ τοῦ ξείνου πεπονθὼς εἴη ἐκάλεε δὲ ἐπίστιόν τε καὶ ἑταιρήιον, τὸν αὐτὸν τοῦτον ὀνομάζων θεόν, τὸν μὲν ἐπίστιον καλέων, διότι δὴ οἰκίοισι ὑποδεξάμενος τὸν ξεῖνον φονέα τοῦ παιδὸς ἐλάνθανε βόσκων, τὸν δὲ ἑταιρήιον, ὡς φύλακα συμπέμψας αὐτὸν εὑρήκοι πολεμιώτατον. 1.45 παρῆσαν δὲ μετὰ τοῦτο οἱ Λυδοὶ φέροντες τὸν νεκρόν, ὄπισθε δὲ εἵπετό οἱ ὁ φονεύς. στὰς δὲ οὗτος πρὸ τοῦ νεκροῦ παρεδίδου ἑωυτὸν Κροίσῳ προτείνων τὰς χεῖρας, ἐπικατασφάξαι μιν κελεύων τῷ νεκρῷ, λέγων τήν τε προτέρην ἑωυτοῦ συμφορήν, καὶ ὡς ἐπʼ ἐκείνῃ τὸν καθήραντα ἀπολωλεκὼς εἴη, οὐδέ οἱ εἴη βιώσιμον. Κροῖσος δὲ τούτων ἀκούσας τόν τε Ἄδρηστον κατοικτείρει, καίπερ ἐὼν ἐν κακῷ οἰκηίῳ τοσούτῳ καὶ λέγει πρὸς αὐτόν “ἔχω ὦ ξεῖνε παρὰ σεῦ πᾶσαν τὴν δίκην, ἐπειδὴ σεωυτοῦ καταδικάζεις θάνατον. εἶς δὲ οὐ σύ μοι τοῦδε τοῦ κακοῦ αἴτιος, εἰ μὴ ὅσον ἀέκων ἐξεργάσαο, ἀλλὰ θεῶν κού τις, ὅς μοι καὶ πάλαι προεσήμαινε τὰ μέλλοντα ἔσεσθαι.” Κροῖσος μέν νυν ἔθαψε ὡς οἰκὸς ἦν τὸν ἑωυτοῦ παῖδα· Ἄδρηστος δὲ ὁ Γορδίεω τοῦ Μίδεω, οὗτος δὴ ὁ φονεὺς μὲν τοῦ ἑωυτοῦ ἀδελφεοῦ γενόμενος φονεὺς δὲ τοῦ καθήραντος, ἐπείτε ἡσυχίη τῶν ἀνθρώπων ἐγένετο περὶ τὸ σῆμα, συγγινωσκόμενος ἀνθρώπων εἶναι τῶν αὐτὸς ᾔδεε βαρυσυμφορώτατος, ἐπικατασφάζει τῷ τύμβῳ ἑωυτόν.
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. 1.53 τοῖσι δὲ ἄγειν μέλλουσι τῶν Λυδῶν ταῦτα τὰ δῶρα ἐς τὰ ἱρὰ ἐνετέλλετο ὁ Κροῖσος ἐπειρωτᾶν τὰ χρηστήρια εἰ στρατεύηται ἐπὶ Πέρσας Κροῖσος καὶ εἴ τινα στρατὸν ἀνδρῶν προσθέοιτο φίλον, ὡς δὲ ἀπικόμενοι ἐς τὰ ἀπεπέμφθησαν, οἱ Λυδοὶ ἀνέθεσαν τὰ ἀναθήματα, ἐχρέωντο τοῖσι χρηστηρίοισι λέγοντες “Κροῖσος ὁ Λυδῶν τε καὶ ἄλλων ἐθνέων βασιλεύς, νομίσας τάδε μαντήια εἶναι μοῦνα ἐν ἀνθρώποισι, ὑμῖν τε ἄξια δῶρα ἔδωκε τῶν ἐξευρημάτων, καὶ νῦν ὑμέας ἐπειρωτᾷ εἰ στρατεύηται ἐπὶ Πέρσας καὶ εἴ τινα στρατὸν ἀνδρῶν προσθέοιτο σύμμαχον.” οἳ μὲν ταῦτα ἐπειρώτων, τῶν δὲ μαντηίων ἀμφοτέρων ἐς τὠυτὸ αἱ γνῶμαι συνέδραμον, προλέγουσαι Κροίσῳ, ἢν στρατεύηται ἐπὶ Πέρσας, μεγάλην ἀρχὴν μιν καταλύσειν· τοὺς δὲ Ἑλλήνων δυνατωτάτους συνεβούλευόν οἱ ἐξευρόντα φίλους προσθέσθαι.
1.59
τούτων δὴ ὦν τῶν ἐθνέων τὸ μὲν Ἀττικὸν κατεχόμενόν τε καὶ διεσπασμένον ἐπυνθάνετο ὁ Κροῖσος ὑπὸ Πεισιστράτου τοῦ Ἱπποκράτεος τοῦτον τὸν χρόνον τυραννεύοντος Ἀθηναίων. Ἱπποκράτεϊ γὰρ ἐόντι ἰδιώτῃ καὶ θεωρέοντι τὰ Ὀλύμπια τέρας ἐγένετο μέγα· θύσαντος γὰρ αὐτοῦ τὰ ἱρὰ οἱ λέβητες ἐπεστεῶτες καὶ κρεῶν τε ἐόντες ἔμπλεοι καὶ ὕδατος ἄνευ πυρὸς ἔζεσαν καὶ ὑπερέβαλον. Χίλων δὲ ὁ Λακεδαιμόνιος παρατυχὼν καὶ θεησάμενος τὸ τέρας συνεβούλευε Ἱπποκράτεϊ πρῶτα μὲν γυναῖκα μὴ ἄγεσθαι τεκνοποιὸν ἐς τὰ οἰκία, εἰ δὲ τυγχάνει ἔχων, δευτέρα τὴν γυναῖκα ἐκπέμπειν, καὶ εἴ τίς οἱ τυγχάνει ἐὼν παῖς, τοῦτον ἀπείπασθαι. οὔκων ταῦτα παραινέσαντος Χίλωνος πείθεσθαι θέλειν τὸν Ἱπποκράτεα· γενέσθαι οἱ μετὰ ταῦτα τὸν Πεισίστρατον τοῦτον, ὃς στασιαζόντων τῶν παράλων καὶ τῶν ἐκ τοῦ πεδίου Ἀθηναίων, καὶ τῶν μὲν προεστεῶτος Μεγακλέος τοῦ Ἀλκμέωνος, τῶν δὲ ἐκ τοῦ πεδίου Λυκούργου Ἀριστολαΐδεω, καταφρονήσας τὴν τυραννίδα ἤγειρε τρίτην στάσιν· συλλέξας δὲ στασιώτας καὶ τῷ λόγῳ τῶν ὑπερακρίων προστὰς μηχανᾶται τοιάδε. τρωματίσας ἑωυτόν τε καὶ ἡμιόνους ἤλασε ἐς τὴν ἀγορὴν τὸ ζεῦγος ὡς ἐκπεφευγὼς τοὺς ἐχθρούς, οἵ μιν ἐλαύνοντα ἐς ἀγρὸν ἠθέλησαν ἀπολέσαι δῆθεν, ἐδέετό τε τοῦ δήμου φυλακῆς τινος πρὸς αὐτοῦ κυρῆσαι, πρότερον εὐδοκιμήσας ἐν τῇ πρὸς Μεγαρέας γενομένῃ στρατηγίῃ, Νίσαιάν τε ἑλὼν καὶ ἄλλα ἀποδεξάμενος μεγάλα ἔργα. ὁ δὲ δῆμος ὁ τῶν Ἀθηναίων ἐξαπατηθεὶς ἔδωκέ οἱ τῶν ἀστῶν καταλέξας ἄνδρας τούτους οἳ δορυφόροι μὲν οὐκ ἐγένοντο Πεισιστράτου, κορυνηφόροι δέ· ξύλων γὰρ κορύνας ἔχοντες εἵποντό οἱ ὄπισθε. συνεπαναστάντες δὲ οὗτοι ἅμα Πεισιστράτῳ ἔσχον τὴν ἀκρόπολιν. ἔνθα δὴ ὁ Πεισίστρατος ἦρχε Ἀθηναίων, οὔτε τιμὰς τὰς ἐούσας συνταράξας οὔτε θέσμια μεταλλάξας, ἐπί τε τοῖσι κατεστεῶσι ἔνεμε τὴν πόλιν κοσμέων καλῶς τε καὶ εὖ.
1.65
τοὺς μέν νυν Ἀθηναίους τοιαῦτα τὸν χρόνον τοῦτον ἐπυνθάνετο ὁ Κροῖσος κατέχοντα, τοὺς δὲ Λακεδαιμονίους ἐκ κακῶν τε μεγάλων πεφευγότας καὶ ἐόντας ἤδη τῷ πολέμῳ κατυπερτέρους Τεγεητέων. ἐπὶ γὰρ Λέοντος βασιλεύοντος καὶ Ἡγησικλέος ἐν Σπάρτῃ τοὺς ἄλλους πολέμους εὐτυχέοντες οἱ Λακεδαιμόνιοι πρὸς Τεγεήτας μούνους προσέπταιον. τὸ δὲ ἔτι πρότερον τούτων καί κακονομώτατοι ἦσαν σχεδὸν πάντων Ἑλλήνων κατά τε σφέας αὐτοὺς καὶ ξείνοισι ἀπρόσμικτοι· μετέβαλον δὲ ὧδε ἐς εὐνομίην. Λυκούργου τῶν Σπαρτιητέων δοκίμου ἀνδρὸς ἐλθόντος ἐς Δελφοὺς ἐπὶ τὸ χρηστήριον, ὡς ἐσήιε ἐς τὸ μέγαρον, εὐθὺς ἡ Πυθίη λέγει τάδε. ἥκεις ὦ Λυκόοργε ἐμὸν ποτὶ πίονα νηόν Ζηνὶ φίλος καὶ πᾶσιν Ὀλύμπια δώματʼ ἔχουσι. δίζω ἤ σε θεὸν μαντεύσομαι ἢ ἄνθρωπον. ἀλλʼ ἔτι καὶ μᾶλλον θεὸν ἔλπομαι, ὦ Λυκόοργε. οἳ μὲν δή τινες πρὸς τούτοισι λέγουσι καὶ φράσαι αὐτῷ τὴν Πυθίην τὸν νῦν κατεστεῶτα κόσμον Σπαρτιήτῃσι. ὡς δʼ αὐτοὶ Λακεδαιμόνιοι λέγουσι, Λυκοῦργον ἐπιτροπεύσαντα Λεωβώτεω, ἀδελφιδέου μὲν ἑωυτοῦ βασιλεύοντος δὲ Σπαρτιητέων, ἐκ Κρήτης ἀγαγέσθαι ταῦτα. ὡς γὰρ ἐπετρόπευσε τάχιστα, μετέστησε τὰ νόμιμα πάντα, καὶ ἐφύλαξε ταῦτα μὴ παραβαίνειν· μετὰ δὲ τὰ ἐς πόλεμον ἔχοντα, ἐνωμοτίας καὶ τριηκάδας καὶ συσσίτια, πρός τε τούτοισι τοὺς ἐφόρους καὶ γέροντας ἔστησε Λυκοῦργος. 1.66 οὕτω μὲν μεταβαλόντες εὐνομήθησαν, τῷ δὲ Λυκούργῳ τελευτήσαντι ἱρὸν εἱσάμενοι σέβονται μεγάλως. οἷα δὲ ἐν τε χώρῃ ἀγαθῇ καὶ πλήθεϊ οὐκ ὀλίγων ἀνδρῶν, ἀνά τε ἔδραμον αὐτίκα καὶ εὐθηνήθησαν, καὶ δή σφι οὐκέτι ἀπέχρα ἡσυχίην ἄγειν, ἀλλὰ καταφρονήσαντες Ἀρκάδων κρέσσονες εἶναι ἐχρηστηριάζοντο ἐν Δελφοῖσι ἐπὶ πάσῃ τῇ Ἀρκάδων χωρῇ. ἡ δὲ Πυθίη σφι χρᾷ τάδε. Ἀρκαδίην μʼ αἰτεῖς· μέγα μʼ αἰτεῖς· οὐ τοι δώσω. πολλοὶ ἐν Ἀρκαδίῃ βαλανηφάγοι ἄνδρες ἔασιν, οἵ σʼ ἀποκωλύσουσιν. ἐγὼ δὲ τοι οὔτι μεγαίρω· δώσω τοί Τεγέην ποσσίκροτον ὀρχήσασθαι καὶ καλὸν πεδίον σχοίνῳ διαμετρήσασθαι. ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Λακεδαιμόνιοι,Ἀρκάδων μὲν τῶν ἄλλων ἀπείχοντο, οἳ δὲ πέδας φερόμενοι ἐπὶ Τεγεήτας ἐστρατεύοντο, χρησμῷ κιβδήλῳ πίσυνοι, ὡς δὴ ἐξανδραποδιούμενοι τοὺς Τεγεήτας. ἑσσωθέντες δὲ τῇ συμβολῇ, ὅσοι αὐτῶν ἐζωγρήθησαν, πέδας τε ἔχοντες τὰς ἐφέροντο αὐτοὶ καὶ σχοίνῳ διαμετρησάμενοι τὸ πεδίον τὸ Τεγεητέων ἐργάζοντο. αἱ δὲ πέδαι αὗται ἐν τῇσι ἐδεδέατο ἔτι καὶ ἐς ἐμὲ ἦσαν σόαι ἐν Τεγέῃ περὶ τὸν νηὸν τῆς Ἀλέης Ἀθηναίης κρεμάμεναι.
1.78
ταῦτα ἐπιλεγομένῳ Κροίσῳ τὸ προάστειον πᾶν ὀφίων ἐνεπλήσθη· φανέντων δὲ αὐτῶν οἱ ἵπποι μετιέντες τὰς νομὰς νέμεσθαι φοιτέοντες κατήσθιον. ἰδόντι δὲ τοῦτο Κροίσῳ, ὥσπερ καὶ ἦν ἔδοξε τέρας εἶναι· αὐτίκα δὲ ἔπεμπε θεοπρόπους ἐς τῶν ἐξηγητέων Τελμησσέων. ἀπικομένοισι δὲ τοῖσι θεοπρόποισι καὶ μαθοῦσι πρὸς Τελμησσέων τὸ θέλει σημαίνειν τὸ τέρας, οὐκ ἐξεγένετο Κροίσῳ ἀπαγγεῖλαι· πρὶν γὰρ ἢ ὀπίσω σφέας ἀναπλῶσαι ἐς τὰς Σάρδις ἥλω ὁ Κροῖσος. Τελμησσέες μέντοι τάδε ἔγνωσαν, στρατὸν ἀλλόθροον προσδόκιμον εἶναι Κροίσῳ ἐπὶ τὴν χώρην, ἀπικόμενον δὲ τοῦτον καταστρέψεσθαι τοὺς ἐπιχωρίους, λέγοντες ὄφιν εἶναι γῆς παῖδα, ἵππον δὲ πολέμιόν τε καὶ ἐπήλυδα. Τελμησσέες μέν νυν ταῦτα ὑπεκρίναντο Κροίσῳ ἤδη ἡλωκότι, οὐδὲν κω εἰδότες τῶν ἦν περὶ Σάρδις τε καὶ αὐτὸν Κροῖσον.

1.86
οἱ δὲ Πέρσαι τάς τε δὴ Σάρδις ἔσχον καὶ αὐτὸν Κροῖσον ἐζώγρησαν, ἄρξαντα ἔτεα τεσσερεσκαίδεκα καὶ τεσσερεσκαίδεκα ἡμέρας πολιορκηθέντα, κατὰ τὸ χρηστήριόν τε καταπαύσαντα τὴν ἑωυτοῦ μεγάλην ἀρχήν. λαβόντες δὲ αὐτὸν οἱ Πέρσαι ἤγαγον παρὰ Κῦρον. ὁ δὲ συννήσας πυρὴν μεγάλην ἀνεβίβασε ἐπʼ αὐτὴν τὸν Κροῖσόν τε ἐν πέδῃσι δεδεμένον καὶ δὶς ἑπτὰ Λυδῶν παρʼ αὐτὸν παῖδας, ἐν νόῳ ἔχων εἴτε δὴ ἀκροθίνια ταῦτα καταγιεῖν θεῶν ὅτεῳ δή, εἴτε καὶ εὐχὴν ἐπιτελέσαι θέλων, εἴτε καὶ πυθόμενος τὸν Κροῖσον εἶναι θεοσεβέα τοῦδε εἵνεκεν ἀνεβίβασε ἐπὶ τὴν πυρήν, βουλόμενος εἰδέναι εἴ τίς μιν δαιμόνων ῥύσεται τοῦ μὴ ζῶντα κατακαυθῆναι. τὸν μὲν δὴ ποιέειν ταῦτα· τῷ δὲ Κροίσῳ ἑστεῶτι ἐπὶ τῆς πυρῆς ἐσελθεῖν, καίπερ ἐν κακῷ ἐόντι τοσούτῳ, τὸ τοῦ Σόλωνος ὥς οἱ εἴη σὺν θεῷ εἰρημένον, τὸ μηδένα εἶναι τῶν ζωόντων ὄλβιον. ὡς δὲ ἄρα μιν προσστῆναι τοῦτο, ἀνενεικάμενόν τε καὶ ἀναστενάξαντα ἐκ πολλῆς ἡσυχίης ἐς τρὶς ὀνομάσαι “Σόλων.” καὶ τὸν Κῦρον ἀκούσαντα κελεῦσαι τοὺς ἑρμηνέας ἐπειρέσθαι τὸν Κροῖσον τίνα τοῦτον ἐπικαλέοιτο, καὶ τοὺς προσελθόντας ἐπειρωτᾶν· Κροῖσον δὲ τέως μὲν σιγὴν ἔχειν εἰρωτώμενον, μετὰ δὲ ὡς ἠναγκάζετο, εἰπεῖν “τὸν ἂν ἐγὼ πᾶσι τυράννοισι προετίμησα μεγάλων χρημάτων ἐς λόγους ἐλθεῖν.” ὡς δέ σφι ἄσημα ἔφραζε, πάλιν ἐπειρώτων τὰ λεγόμενα. λιπαρεόντων δὲ αὐτῶν καὶ ὄχλον παρεχόντων, ἔλεγε δὴ ὡς ἦλθε ἀρχὴν ὁ Σόλων ἐὼν Ἀθηναῖος, καὶ θεησάμενος πάντα τὸν ἑωυτοῦ ὄλβον ἀποφλαυρίσειε οἷα δὴ εἶπας, ὥς τε αὐτῷ πάντα ἀποβεβήκοι τῇ περ ἐκεῖνος εἶπε, οὐδέν τι μᾶλλον ἐς ἑωυτὸν λέγων ἢ οὐκ ἐς ἅπαν τὸ ἀνθρώπινον καὶ μάλιστα τοὺς παρὰ σφίσι αὐτοῖσι ὀλβίους δοκέοντας εἶναι. τὸν μὲν Κροῖσον ταῦτα ἀπηγέεσθαι, τῆς δὲ πυρῆς ἤδη ἁμμένης καίεσθαι τὰ περιέσχατα. καὶ τὸν Κῦρον ἀκούσαντα τῶν ἑρμηνέων τὰ Κροῖσος εἶπε, μεταγνόντα τε καὶ ἐννώσαντα ὅτι καὶ αὐτὸς ἄνθρωπος ἐὼν ἄλλον ἄνθρωπον, γενόμενον ἑωυτοῦ εὐδαιμονίῃ οὐκ ἐλάσσω, ζῶντα πυρὶ διδοίη, πρός τε τούτοισι δείσαντα τὴν τίσιν καὶ ἐπιλεξάμενον ὡς οὐδὲν εἴη τῶν ἐν ἀνθρώποισι ἀσφαλέως ἔχον, κελεύειν σβεννύναι τὴν ταχίστην τὸ καιόμενον πῦρ 1 καὶ καταβιβάζειν Κροῖσόν τε καὶ τοὺς μετὰ Κροίσου. καὶ τοὺς πειρωμένους οὐ δύνασθαι ἔτι τοῦ πυρὸς ἐπικρατῆσαι.
1.87
ἐνθαῦτα λέγεται ὑπὸ Λυδῶν Κροῖσον μαθόντα τὴν Κύρου μετάγνωσιν, ὡς ὥρα πάντα μὲν ἄνδρα σβεννύντα τὸ πῦρ, δυναμένους δὲ οὐκέτι καταλαβεῖν, ἐπιβώσασθαι τὸν Ἀπόλλωνα ἐπικαλεόμενον, εἴ τί οἱ κεχαρισμένον ἐξ αὐτοῦ ἐδωρήθη, παραστῆναι καὶ ῥύσασθαι αὐτὸν ἐκ τοῦ παρεόντος κακοῦ. τὸν μὲν δακρύοντα ἐπικαλέεσθαι τὸν θεόν, ἐκ δὲ αἰθρίης τε καὶ νηνεμίης συνδραμεῖν ἐξαπίνης νέφεα καὶ χειμῶνά τε καταρραγῆναι καὶ ὗσαι ὕδατι λαβροτάτῳ, κατασβεσθῆναί τε τὴν πυρήν. οὕτω δὴ μαθόντα τὸν Κῦρον ὡς εἴη ὁ Κροῖσος καὶ θεοφιλὴς καὶ ἀνὴρ ἀγαθός, καταβιβάσαντα αὐτὸν ἀπὸ τῆς πυρῆς εἰρέσθαι τάδε. “Κροῖσε, τίς σε ἀνθρώπων ἀνέγνωσε ἐπὶ γῆν τὴν ἐμὴν στρατευσάμενον πολέμιον ἀντὶ φίλου ἐμοὶ καταστῆναι;” ὁ δὲ εἶπε “ὦ βασιλεῦ, ἐγὼ ταῦτα ἔπρηξα τῇ σῇ μὲν εὐδαιμονίῃ, τῇ ἐμεωυτοῦ δὲ κακοδαιμονίῃ, αἴτιος δὲ τούτων ἐγένετο ὁ Ἑλλήνων θεὸς ἐπαείρας ἐμὲ στρατεύεσθαι. οὐδεὶς γὰρ οὕτω ἀνόητος ἐστὶ ὅστις πόλεμον πρὸ εἰρήνης αἱρέεται· ἐν μὲν γὰρ τῇ οἱ παῖδες τοὺς πατέρας θάπτουσι, ἐν δὲ τῷ οἱ πατέρες τοὺς παῖδας. ἀλλὰ ταῦτα δαίμοσί κου φίλον ἦν οὕτω γενέσθαι.”
1.91
ἀπικομένοισι δὲ τοῖσι Λυδοῖσι καὶ λέγουσι τὰ ἐντεταλμένα τὴν Πυθίην λέγεται εἰπεῖν τάδε. “τὴν πεπρωμένην μοῖραν ἀδύνατα ἐστὶ ἀποφυγεῖν καὶ θεῷ· Κροῖσος δὲ πέμπτου γονέος ἁμαρτάδα ἐξέπλησε, ὃς ἐὼν δορυφόρος Ἡρακλειδέων, δόλῳ γυναικηίῳ ἐπισπόμενος ἐφόνευσε τὸν δεσπότεα καὶ ἔσχε τὴν ἐκείνου τιμὴν οὐδέν οἱ προσήκουσαν. προθυμεομένου δὲ Λοξίεω ὅκως ἂν κατὰ τοὺς παῖδας τοῦ Κροίσου γένοιτο τὸ Σαρδίων πάθος καὶ μὴ κατʼ αὐτὸν Κροῖσον, οὐκ οἷόν τε ἐγίνετο παραγαγεῖν μοίρας. ὅσον δὲ ἐνέδωκαν αὗται, ἤνυσέ τε καὶ ἐχαρίσατό οἱ· τρία γὰρ ἔτεα ἐπανεβάλετο τὴν Σαρδίων ἅλωσιν, καὶ τοῦτο ἐπιστάσθω Κροῖσος ὡς ὕστερον τοῖσι ἔτεσι τούτοισι ἁλοὺς τῆς πεπρωμένης. δευτέρα δὲ τούτων καιομένῳ αὐτῷ ἐπήρκεσε. κατὰ δὲ τὸ μαντήιον τὸ γενόμενον οὐκ ὀρθῶς Κροῖσος μέμφεται. προηγόρευε γὰρ οἱ Λοξίης, ἢν στρατεύηται ἐπὶ Πέρσας, μεγάλην ἀρχὴν αὐτὸν καταλύσειν. τὸν δὲ πρὸς ταῦτα χρῆν εὖ μέλλοντα βουλεύεσθαι ἐπειρέσθαι πέμψαντα κότερα τὴν ἑωυτοῦ ἢ τὴν Κύρου λέγοι ἀρχήν. οὐ συλλαβὼν δὲ τὸ ῥηθὲν οὐδʼ ἐπανειρόμενος ἑωυτὸν αἴτιον ἀποφαινέτω· τῷ καὶ τὸ τελευταῖον χρηστηριαζομένῳ εἶπε Λοξίης περὶ ἡμιόνου, οὐδὲ τοῦτο συνέλαβε. ἦν γὰρ δὴ ὁ Κῦρος οὗτος ἡμίονος· ἐκ γὰρ δυῶν οὐκ ὁμοεθνέων ἐγεγόνεε, μητρὸς ἀμείνονος, πατρὸς δὲ ὑποδεεστέρου· ἣ μὲν γὰρ ἦν Μηδὶς καὶ Ἀστυάγεος θυγάτηρ τοῦ Μήδων βασιλέος, ὁ δὲ Πέρσης τε ἦν καὶ ἀρχόμενος ὑπʼ ἐκείνοισι καὶ ἔνερθε ἐὼν τοῖσι ἅπασι δεσποίνῃ τῇ ἑωυτοῦ συνοίκεε.” ταῦτα μὲν ἡ Πυθίη ὑπεκρίνατο τοῖσι Λυδοῖσι, οἳ δὲ ἀνήνεικαν ἐς Σάρδις καὶ ἀπήγγειλαν Κροίσῳ. ὁ δὲ ἀκούσας συνέγνω ἑωυτοῦ εἶναι τὴν ἁμαρτάδα καὶ οὐ τοῦ θεοῦ. κατὰ μὲν δὴ τὴν Κροίσου τε ἀρχὴν καὶ Ἰωνίης τὴν πρώτην καταστροφὴν ἔσχε οὕτω.
1.107
μετὰ δὲ ταῦτα Κυαξάρης μέν, βασιλεύσας τεσσεράκοντα ἔτεα σὺν τοῖσι Σκύθαι ἦρξαν, τελευτᾷ, ἐκδέκεται δὲ Ἀστυάγης Κυαξάρεω παῖς τὴν βασιληίην. Καὶ οἱ ἐγένετο θυγάτηρ τῇ οὔνομα ἔθετο Μανδάνην· τὴν ἐδόκεε Ἀστυάγης ἐν τῷ ὕπνῳ οὐρῆσαι τοσοῦτον ὥστε πλῆσαι μὲν τὴν ἑωυτοῦ πόλιν, ἐπικατακλύσαι δὲ καὶ τὴν Ἀσίην πᾶσαν. ὑπερθέμενος δὲ τῶν Μάγων τοῖσι ὀνειροπόλοισι τὸ ἐνύπνιον, ἐφοβήθη παρʼ αὐτῶν αὐτὰ ἕκαστα μαθών. μετὰ δὲ τὴν Μανδάνην ταύτην ἐοῦσαν ἤδη ἀνδρὸς ὡραίην Μήδων μὲν τῶν ἑωυτοῦ ἀξίων οὐδενὶ διδοῖ γυναῖκα, δεδοικὼς τὴν ὄψιν· ὁ δὲ Πέρσῃ διδοῖ τῷ οὔνομα ἦν Καμβύσης, τὸν εὕρισκε οἰκίης μὲν ἐόντα ἀγαθῆς τρόπου δὲ ἡσυχίου, πολλῷ ἔνερθε ἄγων αὐτὸν μέσου ἀνδρὸς Μήδου. 1.108 συνοικεούσης δὲ τῷ Καμβύσῃ τῆς Μανδάνης, ὁ Ἀστυάγης τῷ πρώτῳ ἔτεϊ εἶδε ἄλλην ὄψιν, ἐδόκεε δέ οἱ ἐκ τῶν αἰδοίων τῆς θυγατρὸς ταύτης φῦναι ἄμπελον, τὴν δὲ ἄμπελον ἐπισχεῖν τὴν Ἀσίην πᾶσαν. ἰδὼν δὲ τοῦτο καὶ ὑπερθέμενος τοῖσι ὀνειροπόλοισι, μετεπέμψατο ἐκ τῶν Περσέων τὴν θυγατέρα ἐπίτεκα ἐοῦσαν, ἀπικομένην δὲ ἐφύλασσε βουλόμενος τὸ γενόμενον ἐξ αὐτῆς διαφθεῖραι· ἐκ γάρ οἱ τῆς ὄψιος οἱ τῶν Μάγων ὀνειροπόλοι ἐσήμαινον ὅτι μέλλοι ὁ τῆς θυγατρὸς αὐτοῦ γόνος βασιλεύσειν ἀντὶ ἐκείνου. ταῦτα δὴ ὦν φυλασσόμενος ὁ Ἀστυάγης, ὡς ἐγένετο ὁ Κῦρος, καλέσας Ἅρπαγον ἄνδρα οἰκήιον καὶ πιστότατόν τε Μήδων καὶ πάντων ἐπίτροπον τῶν ἑωυτοῦ, ἔλεγὲ οἱ τοιάδε. “Ἅρπαγε, πρῆγμα τὸ ἄν τοι προσθέω, μηδαμῶς παραχρήσῃ, μηδὲ ἐμέ τε παραβάλῃ καὶ ἄλλους ἑλόμενος ἐξ ὑστέρης σοὶ αὐτῷ περιπέσῃς· λάβε τὸν Μανδάνη ἔτεκε παῖδα, φέρων δὲ ἐς σεωυτοῦ ἀπόκτεινον, μετὰ δὲ θάψον τρόπῳ ὅτεῳ αὐτὸς βούλεαι.” ὁ δὲ ἀμείβεται “ὦ βασιλεῦ, οὔτε ἄλλοτε κω παρεῖδες ἀνδρὶ τῷδε ἄχαρι οὐδέν, φυλασσόμεθα δὲ ἐς σὲ καὶ ἐς τὸν μετέπειτα χρόνον μηδὲν ἐξαμαρτεῖν. ἀλλʼ εἲ τοι φίλον τοῦτο οὕτω γίνεσθαι, χρὴ δὴ τό γε ἐμὸν ὑπηρετέεσθαι ἐπιτηδέως.”
1.120
Ἁρπάγῳ μὲν Ἀστυάγης δίκην ταύτην ἐπέθηκε, Κύπου δὲ πέρι βουλεύων ἐκάλεε τοὺς αὐτοὺς τῶν Μάγων οἳ τὸ ἐνύπνιὸν οἱ ταύτῃ ἔκριναν. ἀπικομένους δὲ εἴρετο ὁ Ἁστυάγης τῇ ἔκρινάν οἱ τὴν ὄψιν. οἳ δὲ κατὰ ταὐτὰ εἶπαν λέγοντες ὡς βασιλεῦσαι χρῆν τὸν παῖδα, εἰ ἐπέζωσε καὶ μὴ ἀπέθανε πρότερον. ὁ δὲ ἀμείβεται αὐτοὺς τοῖσιδε. “ἔστι τε ὁ παῖς καὶ περίεστι, καί μιν ἐπʼ ἀγροῦ διαιτώμενον οἱ ἐκ τῆς κώμης παῖδες ἐστήσαντο βασιλέα. ὁ δὲ πάντα ὅσα περ οἱ ἀληθέι λόγῳ βασιλέες ἐτελέωσε ποιήσας· καὶ γὰρ δορυφόρους καὶ θυρωροὺς καὶ ἀγγελιηφόρους καὶ τὰ λοιπὰ πάντα διατάξας ἦρχε. καὶ νῦν ἐς τί ὑμῖν ταῦτα φαίνεται φέρειν;” εἶπαν οἱ Μάγοι “εἰ μὲν περίεστί τε καὶ ἐβασίλευσε ὁ παῖς μὴ ἐκ προνοίης τινός, θάρσεέ τε τούτου εἵνεκα καὶ θυμὸν ἔχε ἀγαθόν· οὐ γὰρ ἔτι τὸ δεύτερον ἄρχει. παρὰ σμικρὰ γὰρ καὶ τῶν λογίων ἡμῖν ἔνια κεχώρηκε, καὶ τά γε τῶν ὀνειράτων ἐχόμενα τελέως ἐς ἀσθενὲς ἔρχεται.” ἀμείβεται ὁ Ἀστυάγης τοῖσιδε. “καὶ αὐτὸς ὦ Μάγοι ταύτῃ πλεῖστος γνώμην εἰμί, βασιλέος ὀνομασθέντος τοῦ παιδὸς ἐξήκειν τε τὸν ὄνειρον καί μοι τὸν παῖδα τοῦτον εἶναι δεινὸν ἔτι οὐδέν. ὅμως μέν γέ τοι συμβουλεύσατέ μοι εὖ περισκεψάμενοι τὰ μέλλει ἀσφαλέστατα εἶναι οἴκῳ τε τῷ ἐμῷ καὶ ὑμῖν.” εἶπαν πρὸς ταῦτα οἱ Μάγοι “ὦ βασιλεῦ, καὶ αὐτοῖσι ἡμῖν περὶ πολλοῦ ἐστι κατορθοῦσθαι ἀρχὴν τὴν σήν. κείνως μὲν γὰρ ἀλλοτριοῦται ἐς τὸν παῖδα τοῦτον περιιοῦσα ἐόντα Πέρσην, καὶ ἡμεῖς ἐόντες Μῆδοι δουλούμεθά τε καὶ λόγου οὐδενὸς γινόμεθα πρὸς Περσέων, ἐόντες ξεῖνοι· σέο δʼ ἐνεστεῶτος βασιλέος, ἐόντος πολιήτεω, καὶ ἄρχομεν τὸ μέρος καὶ τιμὰς πρὸς σέο μεγάλας ἔχομεν. οὕτω ὦν πάντως ἡμῖν σέο καὶ τῆς σῆς ἀρχῆς προοπτέον ἐστί. καὶ νῦν εἰ φοβερόν τι ἐνωρῶμεν, πᾶν ἂν σοὶ προεφράζομεν. νῦν δὲ ἀποσκήψαντος τοῦ ἐνυπνίου ἐς φαῦλον, αὐτοί τε θαρσέομεν καὶ σοὶ ἕτερα τοιαῦτα παρακελευόμεθα. τὸν δὲ παῖδα τοῦτον ἐξ ὀφθαλμῶν ἀπόπεμψαι ἐς Πέρσας τε καὶ τοὺς γειναμένους.” 1.121 ἀκούσας ταῦτα ὁ Ἀστυάγης ἐχάρη τε καὶ καλέσας τὸν Κῦρον ἔλεγέ οἱ τάδε. “ὦ παῖ, σὲ γὰρ ἐγὼ διʼ ὄψιν ὀνείρου οὐ τελέην ἠδίκεον, τῇ σεωυτοῦ δὲ μοίρῃ περίεις· νῦν ὦν ἴθι χαίρων ἐς Πέρσας, πομποὺς δὲ ἐγὼ ἅμα πέμψω. ἐλθὼν δὲ ἐκεῖ πατέρα τε καὶ μητέρα εὑρήσεις οὐ κατὰ Μιτραδάτην τε τὸν βουκόλον καὶ τὴν γυναῖκα αὐτοῦ.”
1.124
ταῦτά τε δὴ ὦν ἐπιτελέα ἐγίνετο καὶ ὁ Κῦρος παραλαβὼν τὸν λαγὸν ἀνέσχισε· εὑρὼν δὲ ἐν αὐτῷ τὸ βυβλίον ἐνεὸν λαβὼν ἐπελέγετο, τὰ δὲ γράμματα ἔλεγε τάδε. “ὦ παῖ Καμβύσεω, σὲ γὰρ θεοὶ ἐπορῶσι· οὐ γὰρ ἂν κοτὲ ἐς τοσοῦτο τύχης ἀπίκευ· σύ νυν Ἀστυάγεα τὸν σεωυτοῦ φονέα τῖσαι. κατὰ μὲν γὰρ τὴν τούτου προθυμίην τέθνηκας, τὸ δὲ κατὰ θεούς τε καὶ ἐμὲ περίεις· τά σε καὶ πάλαι δοκέω πάντα ἐκμεμαθηκέναι, σέο τε αὐτοῦ περὶ ὡς ἐπρήχθη, καὶ οἷα ἐγὼ ὑπὸ Ἀστυάγεος πέπονθα, ὅτι σε οὐκ ἀπέκτεινα ἀλλὰ ἔδωκα τῷ βουκόλῳ. σύ νυν, ἢν βούλῃ ἐμοὶ πείθεσθαι, τῆς περ Ἀστυάγης ἄρχει χώρης, ταύτης ἁπάσης ἄρξεις. Πέρσας γὰρ ἀναπείσας ἀπίστασθαι στρατηλάτεε ἐπὶ Μήδους· καὶ ἤν τε ἐγὼ ὑπὸ Ἀστυάγεος ἀποδεχθέω στρατηγὸς ἀντία σεῦ, ἔστι τοι τὰ σὺ βούλεαι, ἤν τε τῶν τις δοκίμων ἄλλος Μήδων· πρῶτοι γὰρ οὗτοι ἀποστάντες ἀπʼ ἐκείνου καὶ γενόμενοι πρὸς σέο Ἀστυάγεα καταιρέειν πειρήσονται. ὡς ὦν ἑτοίμου τοῦ γε ἐνθάδε ἐόντος, ποίεε ταῦτα καὶ ποίεε κατὰ τάχος.”
1.128
διαλυθέντος δὲ τοῦ Μηδικοῦ στρατεύματος αἰσχρῶς, ὡς ἐπύθετο τάχιστα ὁ Ἀστυάγης, ἔφη ἀπειλέων τῷ Κύρῳ “ἀλλʼ οὐδʼ ὣς Κῦρός γε χαιρήσει.” τοσαῦτα εἶπας πρῶτον μὲν τῶν Μάγων τοὺς ὀνειροπόλους, οἵ μιν ἀνέγνωσαν μετεῖναι τὸν Κῦρον, τούτους ἀνεσκολόπισε, μετὰ δὲ ὥπλισε τοὺς ὑπολειφθέντας ἐν τῷ ἄστεϊ τῶν Μήδων, νέους τε καὶ πρεσβύτας ἄνδρας. ἐξαγαγὼν δὲ τούτους καὶ συμβαλὼν τοῖσι Πέρῃσι ἑσσώθη, καὶ αὐτός τε Ἀστυάγης ἐζωγρήθη καὶ τοὺς ἐξήγαγε τῶν Μήδων ἀπέβαλε.
1.158
πέμψαντες ὦν οἱ Κυμαῖοι ἐς τοὺς Βραγχίδας θεοπρόπους εἰρώτευν περὶ Πακτύην ὁκοῖόν τι ποιέοντες θεοῖσι μέλλοιεν χαριεῖσθαι. ἐπειρωτῶσι δέ σφι ταῦτα χρηστήριον ἐγένετο ἐκδιδόναι Πακτύην Πέρσῃσι. ταῦτα δὲ ὡς ἀπενειχθέντα ἤκουσαν οἱ Κυμαῖοι, ὁρμέατο ἐκδιδόναι· ὁρμημένου δὲ ταύτῃ τοῦ πλήθεος, Ἀριστόδικος ὁ Ἡρακλείδεω ἀνὴρ τῶν ἀστῶν ἐὼν δόκιμος ἔσχε μὴ ποιῆσαι ταῦτα Κυμαίους, ἀπιστέων τε τῷ χρησμῷ καὶ δοκέων τοὺς θεοπρόπους οὐ λέγειν ἀληθέως, ἐς ὃ τὸ δεύτερον περὶ Πακτύεω ἐπειρησόμενοι ἤισαν ἄλλοι θεοπρόποι, τῶν καὶ Ἀριστόδικος ἦν. 1.159 ἀπικομένων δὲ ἐς Βραγχίδας ἐχρηστηριάζετο ἐκ πάντων Ἀριστόδικος ἐπειρωτῶν τάδε. “ὦναξ, ἦλθε παρʼ ἡμέας ἱκέτης Πακτύης ὁ Λυδός, φεύγων θάνατον βίαιον πρὸς Περσέων· οἳ δέ μιν ἐξαιτέονται, προεῖναι Κυμαίους κελεύοντες. ἡμεῖς δὲ δειμαίνοντες τὴν Περσέων δύναμιν τὸν ἱκέτην ἐς τόδε οὐ τετολμήκαμεν ἐκδιδόναι, πρὶν ἂν τὸ ἀπὸ σεῦ ἡμῖν δηλωθῇ ἀτρεκέως ὁκότερα ποιέωμεν.” ὃ μὲν ταῦτα ἐπειρώτα, ὃ δʼ αὖτις τὸν αὐτόν σφι χρησμὸν ἔφαινε, κελεύων ἐκδιδόναι Πακτύην Πέρσῃσι. πρὸς ταῦτα ὁ Ἀριστόδικος ἐκ προνοίης ἐποίεε τάδε· περιιὼν τὸν νηὸν κύκλῳ ἐξαίρεε τοὺς στρουθοὺς καὶ ἄλλα ὅσα ἦν νενοσσευμένα ὀρνίθων γένεα ἐν τῷ νηῷ. ποιέοντος δὲ αὐτοῦ ταῦτα λέγεται φωνὴν ἐκ τοῦ ἀδύτου γενέσθαι φέρουσαν μὲν πρὸς τὸν Ἀριστόδικον, λέγουσαν δὲ τάδε “ἀνοσιώτατε ἀνθρώπων, τί τάδε τολμᾷς ποιέειν; τοὺς ἱκέτας μου ἐκ τοῦ νηοῦ κεραΐζεις;” Ἀριστόδικον δὲ οὐκ ἀπορήσαντα πρὸς ταῦτα εἰπεῖν “ὦναξ, αὐτὸς μὲν οὕτω τοῖσι ἱκέτῃσι βοηθέεις, Κυμαίους δὲ κελεύεις τὸν ἱκέτην ἐκδιδόναι;” τὸν δὲ αὖτις ἀμείψασθαι τοῖσιδε “ναὶ κελεύω, ἵνα γε ἀσεβήσαντες θᾶσσον ἀπόλησθε, ὡς μὴ τὸ λοιπὸν περὶ ἱκετέων ἐκδόσιος ἔλθητε ἐπὶ τὸ χρηστήριον.” 1.160 ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Κυμαῖοι, οὐ βουλόμενοι οὔτε ἐκδόντες ἀπολέσθαι οὔτε παρʼ ἑωυτοῖσι ἔχοντες πολιορκέεσθαι, ἐκπέμπουσι αὐτὸν ἐς Μυτιλήνην. οἱ δὲ Μυτιληναῖοι ἐπιπέμποντος τοῦ Μαζάρεος ἀγγελίας ἐκδιδόναι τὸν Πακτύην παρεσκευάζοντο ἐπὶ μισθῷ ὅσῳ δή· οὐ γὰρ ἔχω τοῦτό γε εἰπεῖν ἀτρεκέως· οὐ γὰρ ἐτελεώθη. Κυμαῖοι γὰρ ὡς ἔμαθον ταῦτα πρησσόμενα ἐκ τῶν Μυτιληναίων, πέμψαντες πλοῖον ἐς Λέσβον ἐκκομίζουσι Πακτύην ἐς Χίον. ἐνθεῦτεν δὲ ἐξ ἱροῦ Ἀθηναίης πολιούχου ἀποσπασθεὶς ὑπὸ Χίων ἐξεδόθη· ἐξέδοσαν δὲ οἱ Χῖοι ἐπὶ τῷ Ἀταρνέι μισθῷ· τοῦ δὲ Ἀταρνέος τούτου ἐστὶ χῶρος τῆς Μυσίης, Λέσβου ἀντίος. Πακτύην μέν νυν παραδεξάμενοι οἱ Πέρσαι εἶχον ἐν φυλακῇ, θέλοντες Κύρῳ ἀποδέξαι. ἦν δὲ χρόνος οὗτος οὐκ ὀλίγος γινόμενος, ὅτε Χίων οὐδεὶς ἐκ τοῦ Ἀταρνέος τούτου οὔτε οὐλὰς κριθέων πρόχυσιν ἐποιέετο θεῶν οὐδενὶ οὔτε πέμματα ἐπέσσετο καρποῦ τοῦ ἐνθεῦτεν, ἀπείχετο τε τῶν πάντων ἱρῶν τὰ πάντα ἐκ τῆς χώρης ταύτης γινόμενα.
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.
1.209
ἐπείτε δὲ ἐπεραιώθη τὸν Ἀράξεα, νυκτὸς ἐπελθούσης εἶδε ὄψιν εὕδων ἐν τῶν Μασσαγετέων τῇ χωρῇ τοιήνδε· ἐδόκεε ὁ Κῦρος ἐν τῷ ὕπνῳ ὁρᾶν τῶν Ὑστάσπεος παίδων τὸν πρεσβύτατον ἔχοντα ἐπὶ τῶν ὤμων πτέρυγας καὶ τουτέων τῇ μὲν τὴν Ἀσίην τῇ δὲ τὴν Εὐρώπην ἐπισκιάζειν. Ὑστάσπεϊ δὲ τῷ Ἀρσάμεος ἐόντι ἀνδρὶ Ἀχαιμενίδῃ ἦν τῶν παίδων Δαρεῖος πρεσβύτατος, ἐὼν τότε ἡλικίην ἐς εἴκοσί κου μάλιστα ἔτεα, καὶ οὗτος κατελέλειπτο ἐν Πέρσῃσι· οὐ γὰρ εἶχέ κω ἡλικίην στρατεύεσθαι. ἐπεὶ ὦν δὴ ἐξηγέρθη ὁ Κῦρος, ἐδίδου λόγον ἑωυτῷ περὶ τῆς ὄψιος. ὡς δέ οἱ ἐδόκεε μεγάλη εἶναι ἡ ὄψις, καλέσας Ὑστάσπεα καὶ ἀπολαβὼν μοῦνον εἶπε “Ὕστασπες, παῖς σὸς ἐπιβουλεύων ἐμοί τε καὶ τῇ ἐμῇ ἀρχῇ ἑάλωκε. ὡς δὲ ταῦτα ἀτρεκέως οἶδα, ἐγὼ σημανέω· ἐμεῦ θεοὶ κήδονται καί μοι πάντα προδεικνύουσι τὰ ἐπιφερόμενα. ἤδη ὦν ἐν τῇ παροιχομένῃ νυκτὶ εὕδων εἶδον τῶν σῶν παίδων τὸν πρεσβύτατον ἔχοντα ἐπὶ τῶν ὤμων πτέρυγας καὶ τουτέων τῇ μὲν τὴν Ἀσίην τῇ δὲ τὴν Εὐρώπην ἐπισκιάζειν. οὔκων ἐστὶ μηχανὴ ἀπὸ τῆς ὄψιος ταύτης οὐδεμία τὸ μὴ ἐκεῖνον ἐπιβουλεύειν ἐμοί· σύ νυν τὴν ταχίστην πορεύεο ὀπίσω ἐς Πέρσας καὶ ποίεε ὅκως, ἐπεὰν ἐγὼ τάδε καταστρεψάμενος ἔλθω ἐκεῖ, ὥς μοι καταστήσεις τὸν παῖδα ἐς ἔλεγχον.”
1.210
Κῦρος μὲν δοκέων οἱ Δαρεῖον ἐπιβουλεύειν ἔλεγε τάδε· τῷ δὲ ὁ δαίμων προέφαινε ὡς αὐτὸς μὲν τελευτήσειν αὐτοῦ ταύτῃ μέλλοι, ἡ δὲ βασιληίη αὐτοῦ περιχωρέοι ἐς Δαρεῖον. ἀμείβεται δὴ ὦν ὁ Ὑστάσπης τοῖσιδε. “ὦ βασιλεῦ, μὴ εἴη ἀνὴρ Πέρσης γεγονὼς ὅστις τοὶ ἐπιβουλεύσειε, εἰ δʼ ἐστί, ἀπόλοιτο ὡς τάχιστα· ὃς ἀντὶ μὲν δούλων ἐποίησας ἐλευθέρους Πέρσας εἶναι, ἀντὶ δὲ ἄρχεσθαι ὑπʼ ἄλλων ἄρχειν ἁπάντων. εἰ δέ τις τοὶ ὄψις ἀπαγγέλλει παῖδα τὸν ἐμὸν νεώτερα βουλεύειν περὶ σέο, ἐγώ τοι παραδίδωμι χρᾶσθαι αὐτῷ τοῦτο ὅ τι σὺ βούλεαι.”
2.83
μαντικὴ δὲ αὐτοῖσι ὧδε διακέεται· ἀνθρώπων μὲν οὐδενὶ προσκέεται ἡ τέχνη, τῶν δὲ θεῶν μετεξετέροισι· καὶ γὰρ Ἡρακλέος μαντήιον αὐτόθι ἐστὶ καὶ Ἀπόλλωνος καὶ Ἀθηναίης καὶ Ἀρτέμιδος καὶ Ἄρεος καὶ Διός, καὶ τό γε μάλιστα ἐν τιμῇ ἄγονται πάντων τῶν μαντηίων, Λητοῦς ἐν Βουτοῖ πόλι ἐστί. οὐ μέντοι αἵ γε μαντηίαι σφι κατὰ τὠυτὸ ἑστᾶσι, ἀλλὰ διάφοροι εἰσί.
2.104
φαίνονται μὲν γὰρ ἐόντες οἱ Κόλχοι Αἰγύπτιοι, νοήσας δὲ πρότερον αὐτὸς ἢ ἀκούσας ἄλλων λέγω. ὡς δέ μοι ἐν φροντίδι ἐγένετο, εἰρόμην ἀμφοτέρους, καὶ μᾶλλον οἱ Κόλχοι ἐμεμνέατο τῶν Αἰγυπτίων ἢ οἱ Αἰγύπτιοι τῶν Κόλχων· νομίζειν δʼ ἔφασαν οἱ Αἰγύπτιοι τῆς Σεσώστριος στρατιῆς εἶναι τοὺς Κόλχους. αὐτὸς δὲ εἴκασα τῇδε, καὶ ὅτι μελάγχροες εἰσὶ καὶ οὐλότριχες. καὶ τοῦτο μὲν ἐς οὐδὲν ἀνήκει· εἰσὶ γὰρ καὶ ἕτεροι τοιοῦτοι· ἀλλὰ τοῖσιδε καὶ μᾶλλον, ὅτι μοῦνοι πάντων ἀνθρώπων Κόλχοι καὶ Αἰγύπτιοι καὶ Αἰθίοπες περιτάμνονται ἀπʼ ἀρχῆς τὰ αἰδοῖα. Φοίνικες δὲ καὶ Σύροι οἱ ἐν τῇ Παλαιστίνῃ καὶ αὐτοὶ ὁμολογέουσι παρʼ Αἰγυπτίων μεμαθηκέναι, Σύριοι δὲ οἱ περὶ Θερμώδοντα καὶ Παρθένιον ποταμὸν καὶ Μάκρωνες οἱ τούτοισι ἀστυγείτονες ἐόντες ἀπὸ Κόλχων φασὶ νεωστὶ μεμαθηκέναι. οὗτοι γὰρ εἰσὶ οἱ περιταμνόμενοι ἀνθρώπων μοῦνοι, καὶ οὗτοι Αἰγυπτίοισι φαίνονται ποιεῦντες κατὰ ταὐτά. αὐτῶν δὲ Αἰγυπτίων καὶ Αἰθιόπων οὐκ ἔχω εἰπεῖν ὁκότεροι παρὰ τῶν ἑτέρων ἐξέμαθον· ἀρχαῖον γὰρ δή τι φαίνεται ἐόν. ὡς δὲ ἐπιμισγόμενοι Αἰγύπτῳ ἐξέμαθον, μέγα μοι καὶ τόδε τεκμήριον γίνεται· Φοινίκων ὁκόσοι τῇ Ἑλλάδι ἐπιμίσγονται, οὐκέτι Αἰγυπτίους μιμέονται κατὰ τὰ αἰδοῖα. ἀλλὰ τῶν ἐπιγινομένων οὐ περιτάμνουσι τὰ αἰδοῖα.
2.111
Σεσώστριος δὲ τελευτήσαντος ἐκδέξασθαι ἔλεγον τὴν βασιληίην τὸν παῖδα αὐτοῦ Φερῶν, τὸν ἀποδέξασθαι μὲν οὐδεμίαν στρατηίην, συνενειχθῆναι δέ οἱ τυφλὸν γενέσθαι διὰ τοιόνδε πρῆγμα. τοῦ ποταμοῦ κατελθόντος μέγιστα δὴ τότε ἐπʼ ὀκτωκαίδεκα πήχεας, ὡς ὑπερέβαλε τὰς ἀρούρας, πνεύματος ἐμπεσόντος κυματίης ὁ ποταμὸς ἐγένετο· τὸν δὲ βασιλέα λέγουσι τοῦτον ἀτασθαλίῃ χρησάμενον, λαβόντα αἰχμὴν βαλεῖν ἐς μέσας τὰς δίνας τοῦ ποταμοῦ, μετὰ δὲ αὐτίκα καμόντα αὐτὸν τοὺς ὀφθαλμοὺς τυφλωθῆναι. δέκα μὲν δὴ ἔτεα εἶναί μιν τυφλόν, ἑνδεκάτῳ δὲ ἔτεϊ ἀπικέσθαι οἱ μαντήιον ἐκ Βουτοῦς πόλιος ὡς ἐξήκει τέ οἱ ὁ χρόνος τῆς ζημίης καὶ ἀναβλέψει γυναικὸς οὔρῳ νιψάμενος τοὺς ὀφθαλμούς, ἥτις παρὰ τὸν ἑωυτῆς ἄνδρα μοῦνον πεφοίτηκε, ἄλλων ἀνδρῶν ἐοῦσα ἄπειρος. καὶ τὸν πρώτης τῆς ἑωυτοῦ γυναικὸς πειρᾶσθαι, μετὰ δέ, ὡς οὐκ ἀνέβλεπε, ἐπεξῆς πασέων πειρᾶσθαι· ἀναβλέψαντα δὲ συναγαγεῖν τὰς γυναῖκας τῶν ἐπειρήθη, πλὴν ἢ τῆς τῷ οὔρῳ νιψάμενος ἀνέβλεψε, ἐς μίαν πόλιν, ἣ νῦν καλέεται Ἐρυθρὴ βῶλος· ἐς ταύτην συναλίσαντα ὑποπρῆσαι πάσας σὺν αὐτῇ τῇ πόλι· τῆς δὲ νιψάμενος τῷ οὔρῳ ἀνέβλεψε, ταύτην δὲ ἔσχε αὐτὸς γυναῖκα. ἀναθήματα δὲ ἀποφυγὼν τὴν πάθην τῶν ὀφθαλμῶν ἄλλα τε ἀνὰ τὰ ἱρὰ πάντα τὰ λόγιμα ἀνέθηκε καὶ τοῦ γε λόγον μάλιστα ἄξιον ἐστὶ ἔχειν, ἐς τοῦ Ἡλίου τὸ ἱρὸν ἀξιοθέητα ἀνέθηκε ἔργα, ὀβελοὺς δύο λιθίνους, ἐξ ἑνὸς ἐόντα ἑκάτερον λίθου, μῆκος μὲν ἑκάτερον πηχέων ἑκατόν, εὖρος δὲ ὀκτὼ πηχέων.
2.114
ἀκούσας δὲ τούτων ὁ Θῶνις πέμπει τὴν ταχίστην ἐς Μέμφιν παρὰ Πρωτέα ἀγγελίην λέγουσαν τάδε. “ἥκει ξεῖνος γένος μὲν Τευκρός, ἔργον δὲ ἀνόσιον ἐν τῇ Ἑλλάδι ἐξεργασμένος· ξείνου γὰρ τοῦ ἑωυτοῦ ἐξαπατήσας τὴν γυναῖκα αὐτήν τε ταύτην ἄγων ἥκει καὶ πολλὰ κάρτα χρήματα, ὑπὸ ἀνέμων ἐς γῆν ταύτην ἀπενειχθείς. κότερα δῆτα τοῦτον ἐῶμεν ἀσινέα ἐκπλέειν ἢ ἀπελώμεθα τὰ ἔχων ἦλθε;” ἀντιπέμπει πρὸς ταῦτα ὁ Πρωτεὺς λέγοντα τάδε. “ἄνδρα τοῦτον, ὅστις κοτὲ ἐστὶ ἀνόσια ἐργασμένος ξεῖνον τὸν ἑωυτοῦ, συλλαβόντες ἀπάγετε παρʼ ἐμέ, ἵνα εἰδέω ὅ τι κοτὲ καὶ λέξει.”
2.129
μετὰ δὲ τοῦτον βασιλεῦσαι Αἰγύπτου Μυκερῖνον ἔλεγον Χέοπος παῖδα· τῷ τὰ μὲν τοῦ πατρὸς ἔργα ἀπαδεῖν, τὸν δὲ τά τε ἱρὰ ἀνοῖξαι καὶ τὸν λεὼν τετρυμένον ἐς τὸ ἔσχατον κακοῦ ἀνεῖναι πρὸς ἔργα τε καὶ θυσίας, δίκας δέ σφι πάντων βασιλέων δικαιότατα κρίνειν. κατὰ τοῦτο μέν νυν τὸ ἔργον ἁπάντων ὅσοι ἤδη βασιλέες ἐγένοντο Αἰγυπτίων αἰνέουσι μάλιστα τοῦτον. τά τε ἄλλα γάρ μιν κρίνειν εὖ, καὶ δὴ καὶ τῷ ἐπιμεμφομένῳ ἐκ τῆς δίκης παρʼ ἑωυτοῦ διδόντα ἄλλα ἀποπιμπλάναι αὐτοῦ τὸν θυμόν. ἐόντι δὲ ἠπίῳ τῷ Μυκερίνῳ κατὰ τοὺς πολιήτας καὶ ταῦτα ἐπιτηδεύοντι πρῶτον κακῶν ἄρξαι τὴν θυγατέρα ἀποθανοῦσαν αὐτοῦ, τὴν μοῦνόν οἱ εἶναι ἐν τοῖσι οἰκίοισι τέκνον. τὸν δὲ ὑπεραλγήσαντά τε τῷ περιεπεπτώκεε πρήγματι, καὶ βουλόμενον περισσότερόν τι τῶν ἄλλων θάψαι τὴν θυγατέρα, ποιήσασθαι βοῦν ξυλίνην κοίλην, καὶ ἔπειτα καταχρυσώσαντά μιν ταύτην ἔσω ἐν αὐτῇ θάψαι ταύτην δὴ τὴν ἀποθανοῦσαν θυγατέρα.
2.133
μετὰ δὲ τῆς θυγατρὸς τὸ πάθος δεύτερα τούτῳ τῷ βασιλέι τάδε γενέσθαι· ἐλθεῖν οἱ μαντήιον ἐκ Βουτοῦς πόλιος ὡς μέλλοι ἓξ ἔτεα μοῦνον βιοὺς τῷ ἑβδόμῳ τελευτήσειν. τὸν δὲ δεινὸν ποιησάμενον πέμψαι ἐς τὸ μαντήιον τῷ θεῷ ὀνείδισμα, ἀντιμεμφόμενον ὅτι ὁ μὲν αὐτοῦ πατὴρ καὶ πάτρως, ἀποκληίσαντες τὰ ἱρὰ καὶ θεῶν οὐ μεμνημένοι ἀλλὰ καὶ τοὺς ἀνθρώπους φθείροντες, ἐβίωσαν χρόνον ἐπὶ πολλόν, αὐτὸς δʼ εὐσεβὴς ἐὼν μέλλοι ταχέως οὕτω τελευτήσειν. ἐκ δὲ τοῦ χρηστηρίου αὐτῷ δεύτερα ἐλθεῖν λέγοντα τούτων εἵνεκα καὶ συνταχύνειν αὐτὸν τὸν βίον· οὐ γὰρ ποιῆσαί μιν τὸ χρεὸν ἦν ποιέειν· δεῖν γὰρ Αἴγυπτον κακοῦσθαι ἐπʼ ἔτεα πεντήκοντά τε καὶ ἑκατόν, καὶ τοὺς μὲν δύο τοὺς πρὸ ἐκείνου γενομένους βασιλέας μαθεῖν τοῦτο, κεῖνον δὲ οὔ. ταῦτα ἀκούσαντα τὸν Μυκερῖνον, ὡς κατακεκριμένων ἤδη οἱ τούτων, λύχνα ποιησάμενον πολλά, ὅκως γίνοιτο νύξ, ἀνάψαντα αὐτὰ πίνειν τε καὶ εὐπαθέειν, οὔτε ἡμέρης οὔτε νυκτὸς ἀνιέντα, ἔς τε τὰ ἕλεα καὶ τὰ ἄλσεα πλανώμενον καὶ ἵνα πυνθάνοιτο εἶναι ἐνηβητήρια ἐπιτηδεότατα. ταῦτα δὲ ἐμηχανᾶτο θέλων τὸ μαντήιον ψευδόμενον ἀποδέξαι, ἵνα οἱ δυώδεκα ἔτεα ἀντὶ ἓξ ἐτέων γένηται, αἱ νύκτες ἡμέραι ποιεύμεναι.
2.139
τέλος δὲ τῆς ἀπαλλαγῆς τοῦ Αἰθίοπος ὧδε ἔλεγον γενέσθαι· ὄψιν ἐν τῷ ὕπνῳ τοιήνδε ἰδόντα αὐτὸν οἴχεσθαι φεύγοντα· ἐδόκέε οἱ ἄνδρα ἐπιστάντα συμβουλεύειν τοὺς ἱρέας τοὺς ἐν Αἰγύπτῳ συλλέξαντα πάντας μέσους διαταμεῖν. ἰδόντα δὲ τὴν ὄψιν ταύτην λέγειν αὐτὸν ὡς πρόφασίν οἱ δοκέοι ταύτην τοὺς θεοὺς προδεικνύναι, ἵνα ἀσεβήσας περὶ τὰ ἱρὰ κακόν τι πρὸς θεῶν ἢ πρὸς ἀνθρώπων λάβοι· οὔκων ποιήσειν ταῦτα, ἀλλὰ γάρ οἱ ἐξεληλυθέναι τὸν χρόνον, ὁκόσον κεχρῆσθαι ἄρξαντα Αἰγύπτου ἐκχωρήσειν. ἐν γὰρ τῇ Αἰθιοπίῃ ἐόντι αὐτῷ τὰ μαντήια, τοῖσι χρέωνται Αἰθίοπες, ἀνεῖλε ὡς δέοι αὐτὸν Αἰγύπτου βασιλεῦσαι ἔτεα πεντήκοντα. ὡς ὦν ὁ χρόνος οὗτος ἐξήιε καὶ αὐτὸν ἡ ὄψις τοῦ ἐνυπνίου ἐπετάρασσε, ἑκὼν ἀπαλλάσσετο ἐκ τῆς Αἰγύπτου ὁ Σαβακῶς.
2.141
μετὰ δὲ τοῦτον βασιλεῦσαι τὸν ἱρέα τοῦ Ἡφαίστου, τῷ οὔνομα εἶναι Σεθῶν· τὸν ἐν ἀλογίῃσι ἔχειν παραχρησάμενον τῶν μαχίμων Αἰγυπτίων ὡς οὐδὲν δεησόμενον αὐτῶν, ἄλλα τε δὴ ἄτιμα ποιεῦντα ἐς αὐτούς, καί σφεας ἀπελέσθαι τὰς ἀρούρας· τοῖσι ἐπὶ τῶν προτέρων βασιλέων δεδόσθαι ἐξαιρέτους ἑκάστῳ δυώδεκα ἀρούρας. μετὰ δὲ ἐπʼ Αἴγυπτον ἐλαύνειν στρατὸν μέγαν Σαναχάριβον βασιλέα Ἀραβίων τε καὶ Ἀσσυρίων· οὔκων δὴ ἐθέλειν τοὺς μαχίμους τῶν Αἰγυπτίων βοηθέειν. τὸν δʼ ἱρέα ἐς ἀπορίην ἀπειλημένον ἐσελθόντα ἐς τὸ μέγαρον πρὸς τὤγαλμα ἀποδύρεσθαι οἷα κινδυνεύει παθεῖν. ὀλοφυρόμενον δʼ ἄρα μιν ἐπελθεῖν ὕπνον, καί οἱ δόξαι ἐν τῇ ὄψι ἐπιστάντα τὸν θεὸν θαρσύνειν ὡς οὐδὲν πείσεται ἄχαρι ἀντιάζων τὸν Ἀραβίων στρατόν· αὐτὸς γάρ οἱ πέμψειν τιμωρούς. τούτοισι δή μιν πίσυνον τοῖσι ἐνυπνίοισι, παραλαβόντα Αἰγυπτίων τοὺς βουλομένους οἱ ἕπεσθαι, στρατοπεδεύσασθαι ἐν Πηλουσίῳ· ταύτῃ γὰρ εἰσὶ αἱ ἐσβολαί· ἕπεσθαι δέ οἱ τῶν μαχίμων μὲν οὐδένα ἀνδρῶν, καπήλους δὲ καὶ χειρώνακτας καὶ ἀγοραίους ἀνθρώπους. ἐνθαῦτα ἀπικομένοισι 1 τοῖσι ἐναντίοισι αὐτοῖσι ἐπιχυθέντας νυκτὸς μῦς ἀρουραίους κατὰ μὲν φαγεῖν τοὺς φαρετρεῶνας αὐτῶν κατὰ δὲ τὰ τόξα, πρὸς δὲ τῶν ἀσπίδων τὰ ὄχανα, ὥστε τῇ ὑστεραίῃ φευγόντων σφέων γυμνῶν πεσεῖν πολλούς. καὶ νῦν οὗτος ὁ βασιλεὺς ἕστηκε ἐν τῷ ἱρῷ τοῦ Ἡφαίστου λίθινος, ἔχων ἐπὶ τῆς χειρὸς μῦν, λέγων διὰ γραμμάτων τάδε· “ἐς ἐμέ τις ὁρέων εὐσεβὴς ἔστω.” 2.142 ἐς μὲν τοσόνδε τοῦ λόγου Αἰγύπτιοί τε καὶ οἱ ἱρέες ἔλεγον, ἀποδεικνύντες ἀπὸ τοῦ πρώτου βασιλέος ἐς τοῦ Ἡφαίστου τὸν ἱρέα τοῦτον τὸν τελευταῖον βασιλεύσαντα μίαν τε καὶ τεσσεράκοντα καὶ τριηκοσίας γενεὰς ἀνθρώπων γενομένας, καὶ ἐν ταύτῃσι ἀρχιερέας καὶ βασιλέας ἑκατέρους τοσούτους γενομένους. καίτοι τριηκόσιαι μὲν ἀνδρῶν γενεαὶ δυνέαται μύρια ἔτεα· γενεαὶ γὰρ τρεῖς ἀνδρῶν ἑκατὸν ἔτεα ἐστί· μιῆς δὲ καὶ τεσσεράκοντα ἔτι τῶν ἐπιλοίπων γενεέων, αἳ ἐπῆσαν τῇσι τριηκοσίῃσι, ἐστὶ τεσσεράκοντα καὶ τριηκόσια καὶ χίλια ἔτεα. οὕτω ἐν μυρίοισί τε ἔτεσι καὶ χιλίοισι καὶ τριηκοσίοισί τε καὶ τεσσεράκοντα ἔλεγον θεὸν ἀνθρωποειδέα οὐδένα γενέσθαι· οὐ μέντοι οὐδὲ πρότερον οὐδὲ ὕστερον ἐν τοῖσι ὑπολοίποισι Αἰγύπτου βασιλεῦσι γενομένοισι ἔλεγον οὐδὲν τοιοῦτο. ἐν τοίνυν τούτῳ τῷ χρόνῳ τετράκις ἔλεγον ἐξ ἠθέων τὸν ἥλιον ἀνατεῖλαι· ἔνθα τε νῦν καταδύεται, ἐνθεῦτεν δὶς ἐπαντεῖλαι, καὶ ἔνθεν νῦν ἀνατέλλει, ἐνθαῦτα δὶς καταδῦναι. καὶ οὐδὲν τῶν κατʼ Αἴγυπτον ὑπὸ ταῦτα ἑτεροιωθῆναι, οὔτε τὰ ἐκ τῆς γῆς οὔτε τὰ ἐκ τοῦ ποταμοῦ σφι γινόμενα, οὔτε τὰ ἀμφὶ νούσους οὔτε τὰ κατὰ τοὺς θανάτους.
2.145
ἐν Ἕλλησι μέν νυν νεώτατοι τῶν θεῶν νομίζονται εἶναι Ἡρακλέης τε καὶ Διόνυσος καὶ Πάν, παρʼ Αἰγυπτίοισι δὲ Πὰν μὲν ἀρχαιότατος καὶ τῶν ὀκτὼ τῶν πρώτων λεγομένων θεῶν, Ἡρακλέης δὲ τῶν δευτέρων τῶν δυώδεκα λεγομένων εἶναι, Διόνυσος δὲ τῶν τρίτων, οἳ ἐκ τῶν δυώδεκα θεῶν ἐγένοντο. Ἡρακλέι μὲν δὴ ὅσα αὐτοὶ Αἰγύπτιοι φασὶ εἶναι ἔτεα ἐς Ἄμασιν βασιλέα, δεδήλωταί μοι πρόσθε· Πανὶ δὲ ἔτι τούτων πλέονα λέγεται εἶναι, Διονύσῳ δʼ ἐλάχιστα τούτων, καὶ τούτῳ πεντακισχίλια καὶ μύρια λογίζονται εἶναι ἐς Ἄμασιν βασιλέα. καὶ ταῦτα Αἰγύπτιοι ἀτρεκέως φασὶ. ἐπίστασθαι, αἰεί τε λογιζόμενοι καὶ αἰεὶ ἀπογραφόμενοι τὰ ἔτεα. Διονύσῳ μέν νυν τῷ ἐκ Σεμέλης τῆς Κάδμου λεγομένῳ γενέσθαι κατὰ ἑξακόσια ἔτεα καὶ χίλια μάλιστα ἐστὶ ἐς ἐμέ, Ἡρακλέι δὲ τῷ Ἀλκμήνης κατὰ εἰνακόσια ἔτεα· Πανὶ δὲ τῷ ἐκ Πηνελόπης ʽἐκ ταύτης γὰρ καὶ Ἑρμέω λέγεται γενέσθαι ὑπὸ Ἑλλήνων ὁ Πάν’ ἐλάσσω ἔτεα ἐστὶ τῶν Τρωικῶν, κατὰ ὀκτακόσια μάλιστα ἐς ἐμέ. 2.146 τούτων ὦν ἀμφοτέρων πάρεστι χρᾶσθαι τοῖσί τις πείσεται λεγομένοισι μᾶλλον· ἐμοὶ δʼ ὦν ἡ περὶ αὐτῶν γνώμη ἀποδέδεκται. εἰ μὲν γὰρ φανεροί τε ἐγένοντο καὶ κατεγήρασαν καὶ οὗτοι ἐν τῇ Ἑλλάδι, κατά περ Ἡρακλέης ὁ ἐξ Ἀμφιτρύωνος γενόμενος, καὶ δὴ καὶ Διόνυσος ὁ ἐκ Σεμέλης καὶ Πὰν ὁ ἐκ Πηνελόπης γενόμενος, ἔφη ἄν τις καὶ τούτους ἄλλους ἄνδρας γενομένους ἔχειν τὰ ἐκείνων οὐνόματα τῶν προγεγονότων θεῶν. νῦν δὲ Διόνυσόν τε λέγουσι οἱ Ἕλληνες ὡς αὐτίκα γενόμενον ἐς τὸν μηρὸν ἐνερράψατο Ζεὺς καὶ ἤνεικε ἐς Νύσαν τὴν ὑπὲρ Αἰγύπτου ἐοῦσαν ἐν τῇ Αἰθιοπίῃ, καὶ Πανός γε πέρι οὐκ ἔχουσι εἰπεῖν ὅκῃ ἐτράπετο γενόμενος. δῆλά μοι γέγονε ὅτι ὕστερον ἐπύθοντο οἱ Ἕλληνες τούτων τὰ οὐνόματα ἢ τὰ τῶν ἄλλων θεῶν· ἀπʼ οὗ δὲ ἐπύθοντο χρόνου, ἀπὸ τούτου γενεηλογέουσι αὐτῶν τὴν γένεσιν. 2.147 ταῦτα μέν νυν αὐτοὶ Αἰγύπτιοι λέγουσι· ὅσα δὲ οἵ τε ἄλλοι ἄνθρωποι καὶ Αἰγύπτιοι λέγουσι ὁμολογέοντες τοῖσι ἄλλοισι κατὰ ταύτην τὴν χώρην γενέσθαι, ταῦτʼ ἤδη φράσω· προσέσται δέ τι αὐτοῖσι καὶ τῆς ἐμῆς ὄψιος. ἐλευθερωθέντες Αἰγύπτιοι μετὰ τὸν ἱρέα τοῦ Ἡφαίστου βασιλεύσαντα, οὐδένα γὰρ χρόνον οἷοί τε ἦσαν ἄνευ βασιλέος διαιτᾶσθαι, ἐστήσαντο δυώδεκα βασιλέας, δυώδεκα μοίρας δασάμενοι Αἴγυπτον πᾶσαν. οὗτοι ἐπιγαμίας ποιησάμενοι ἐβασίλευον νόμοισι τοῖσιδε χρεώμενοι, μήτε καταιρέειν ἀλλήλους μήτε πλέον τι δίζησθαι ἔχειν τὸν ἕτερον τοῦ ἑτέρου, εἶναί τε φίλους τὰ μάλιστα. τῶνδε δὲ εἵνεκα τοὺς νόμους τούτους ἐποιέοντο, ἰσχυρῶς περιστέλλοντες· ἐκέχρηστό σφι κατʼ ἀρχὰς αὐτίκα ἐνισταμένοισι ἐς τὰς τυραννίδας τὸν χαλκέῃ φιάλῃ σπείσαντα αὐτῶν ἐν τῷ ἱρῷ τοῦ Ἡφαίστου, τοῦτον ἁπάσης βασιλεύσειν Αἰγύπτου· ἐς γὰρ δὴ τὰ πάντα ἱρὰ συνελέγοντο.
2.152
τὸν δὲ Ψαμμήτιχον τοῦτον πρότερον φεύγοντα τὸν Αἰθίοπα Σαβακῶν, ὅς οἱ τὸν πατέρα Νεκῶν ἀπέκτεινε, τοῦτον φεύγοντα τότε ἐς Συρίην, ὡς ἀπαλλάχθη ἐκ τῆς ὄψιος τοῦ ὀνείρου ὁ Αἰθίοψ, κατήγαγον Αἰγυπτίων οὗτοι οἳ ἐκ νομοῦ τοῦ Σαΐτεω εἰσί. μετὰ δὲ βασιλεύοντα τὸ δεύτερον πρὸς τῶν ἕνδεκα βασιλέων καταλαμβάνει μιν διὰ τὴν κυνέην φεύγειν ἐς τὰ ἕλεα. ἐπιστάμενος ὦν ὡς περιυβρισμένος εἴη πρὸς αὐτῶν, ἐπενόεε τίσασθαι τοὺς διώξαντας. πέμψαντι δέ οἱ ἐς Βουτοῦν πόλιν ἐς τὸ χρηστήριον τῆς Λητοῦς, ἔνθα δὴ Αἰγυπτίοισι ἐστὶ μαντήιον ἀψευδέστατον, ἦλθε χρησμὸς ὡς τίσις ἥξει ἀπὸ θαλάσσης χαλκέων ἀνδρῶν ἐπιφανέντων. καὶ τῷ μὲν δὴ ἀπιστίη μεγάλη ὑπεκέχυτο χαλκέους οἱ ἄνδρας ἥξειν ἐπικούρους. χρόνου δὲ οὐ πολλοῦ διελθόντος ἀναγκαίη κατέλαβε Ἴωνάς τε καὶ Κᾶρας ἄνδρας κατὰ ληίην ἐκπλώσαντας ἀπενειχθῆναι ἐς Αἴγυπτον, ἐκβάντας δὲ ἐς γῆν καὶ ὁπλισθέντας χαλκῷ ἀγγέλλει τῶν τις Αἰγυπτίων ἐς τὰ ἕλεα ἀπικόμενος τῷ Ψαμμητίχῳ, ὡς οὐκ ἰδὼν πρότερον χαλκῷ ἄνδρας ὁπλισθέντας, ὡς χάλκεοι ἄνδρες ἀπιγμένοι ἀπὸ θαλάσσης λεηλατεῦσι τὸ πεδίον. ὁ δὲ μαθὼν τὸ χρηστήριον ἐπιτελεύμενον φίλα τε τοῖσι Ἴωσι καὶ Καρσὶ ποιέεται καί σφεας μεγάλα ὑπισχνεύμενος πείθει μετʼ ἑωυτοῦ γενέσθαι. ὡς δὲ ἔπεισε, οὕτω ἅμα τοῖσι τὰ ἑωυτοῦ βουλομένοισι Αἰγυπτίοισι καὶ τοῖσι ἐπικούροισι καταιρέει τοὺς βασιλέας.
2.161
ψάμμιος δὲ ἓξ ἔτεα μοῦνον βασιλεύσαντος Αἰγύπτου καὶ στρατευσαμένου ἐς Αἰθιοπίην καὶ μεταυτίκα τελευτήσαντος ἐξεδέξατο Ἀπρίης ὁ Ψάμμιος· ὃς μετὰ Ψαμμήτιχον τὸν ἑωυτοῦ προπάτορα ἐγένετο εὐδαιμονέστατος τῶν πρότερον βασιλέων, ἐπʼ ἔτεα πέντε καὶ εἴκοσι ἄρξας, ἐν τοῖσι ἐπί τε Σιδῶνα στρατὸν ἤλασε καὶ ἐναυμάχησε τῷ Τυρίῳ. ἐπεὶ δέ οἱ ἔδεε κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τὴν ἐγὼ μεζόνως μὲν ἐν τοῖσι Λιβυκοῖσι λόγοισι ἀπηγήσομαι, μετρίως δʼ ἐν τῷ παρεόντι. ἀποπέμψας γὰρ στράτευμα ὁ Ἀπρίης ἐπὶ Κυρηναίους μεγαλωστὶ προσέπταισε, Αἰγύπτιοι δὲ ταῦτα ἐπιμεμφόμενοι ἀπέστησαν ἀπʼ αὐτοῦ, δοκέοντες τὸν Ἀπρίην ἐκ προνοίης αὐτοὺς ἀποπέμψαι ἐς φαινόμενον κακόν, ἵνα δὴ σφέων φθορὴ γένηται, αὐτὸς δὲ τῶν λοιπῶν Αἰγυπτίων ἀσφαλέστερον ἄρχοι. ταῦτα δὲ δεινὰ ποιεύμενοι οὗτοί τε οἱ ἀπονοστήσαντες καὶ οἱ τῶν ἀπολομένων φίλοι ἀπέστησαν ἐκ τῆς ἰθέης.
3.27
ἀπιγμένου δὲ Καμβύσεω ἐς Μέμφιν ἐφάνη Αἰγυπτίοισι ὁ Ἆπις, τὸν Ἕλληνες Ἔπαφον καλέουσι· ἐπιφανέος δὲ τούτου γενομένου αὐτίκα οἱ Αἰγύπτιοι εἵματα ἐφόρεον τὰ κάλλιστα καὶ ἦσαν ἐν θαλίῃσι. ἰδὼν δὲ ταῦτα τοὺς Αἰγυπτίους ποιεῦντας ὁ Καμβύσης, πάγχυ σφέας καταδόξας ἑωυτοῦ κακῶς πρήξαντος χαρμόσυνα ταῦτα ποιέειν, ἐκάλεε τοὺς ἐπιτρόπους τῆς Μέμφιος, ἀπικομένους δὲ ἐς ὄψιν εἴρετο ὅ τι πρότερον μὲν ἐόντος αὐτοῦ ἐν Μέμφι ἐποίευν τοιοῦτον οὐδὲν Αἰγύπτιοι, τότε δὲ ἐπεὶ αὐτὸς παρείη τῆς στρατιῆς πλῆθός τι ἀποβαλών. οἳ δὲ ἔφραζον ὥς σφι θεὸς εἴη φανεὶς διὰ χρόνου πολλοῦ ἐωθὼς ἐπιφαίνεσθαι, καὶ ὡς ἐπεὰν φανῇ τότε πάντες Αἰγύπτιοι κεχαρηκότες ὁρτάζοιεν. ταῦτα ἀκούσας ὁ Καμβύσης ἔφη ψεύδεσθαι σφέας καὶ ὡς ψευδομένους θανάτῳ ἐζημίου. 3.28 ἀποκτείνας δὲ τούτους δεύτερα τοὺς ἱρέας ἐκάλεε ἐς ὄψιν· λεγόντων δὲ κατὰ ταὐτὰ τῶν ἱρέων, οὐ λήσειν ἔφη αὐτὸν εἰ θεός τις χειροήθης ἀπιγμένος εἴη Αἰγυπτίοισι. τοσαῦτα δὲ εἴπας ἀπάγειν ἐκέλευε τὸν Ἆπιν τοὺς ἱρέας. οἳ μὲν δὴ μετήισαν ἄξοντες. ὁ δὲ Ἆπις οὗτος ὁ Ἔπαφος γίνεται μόσχος ἐκ βοός, ἥτις οὐκέτι οἵη τε γίνεται ἐς γαστέρα ἄλλον βάλλεσθαι γόνον. Αἰγύπτιοι δὲ λέγουσι σέλας ἐπὶ τὴν βοῦν ἐκ τοῦ οὐρανοῦ κατίσχειν, καί μιν ἐκ τούτου τίκτειν τὸν Ἆπιν. ἔχει δὲ ὁ μόσχος οὗτος ὁ Ἆπις καλεόμενος σημήια τοιάδε ἐὼν μέλας, ἐπὶ μὲν τῷ μετώπῳ λευκόν τι τρίγωνον, ἐπὶ δὲ τοῦ νώτου αἰετὸν εἰκασμένον, ἐν δὲ τῇ οὐρῇ τὰς τρίχας διπλᾶς, ὑπὸ δὲ τῇ γλώσσῃ κάνθαρον. 3.29 ὡς δὲ ἤγαγον τὸν Ἆπιν οἱ ἱρέες, ὁ Καμβύσης, οἷα ἐὼν ὑπομαργότερος, σπασάμενος τὸ ἐγχειρίδιον, θέλων τύψαι τὴν γαστέρα τοῦ Ἄπιος παίει τὸν μηρόν· γελάσας δὲ εἶπε πρὸς τοὺς ἱρέας “ὦ κακαὶ κεφαλαί, τοιοῦτοι θεοὶ γίνονται, ἔναιμοί τε καὶ σαρκώδεες καὶ ἐπαΐοντες σιδηρίων; ἄξιος μέν γε Αἰγυπτίων οὗτός γε ὁ θεός, ἀτάρ τοι ὑμεῖς γε οὐ χαίροντες γέλωτα ἐμὲ θήσεσθε.” ταῦτα εἴπας ἐνετείλατο τοῖσι ταῦτα πρήσσουσι τοὺς μὲν ἱρέας ἀπομαστιγῶσαι, Αἰγυπτίων δὲ τῶν ἄλλων τὸν ἂν λάβωσι ὁρτάζοντα κτείνειν. ὁρτὴ μὲν δὴ διελέλυτο Αἰγυπτίοισι, οἱ δὲ ἱρέες ἐδικαιεῦντο, ὁ δὲ Ἆπις πεπληγμένος τὸν μηρὸν ἔφθινε ἐν τῷ ἱρῷ κατακείμενος. καὶ τὸν μὲν τελευτήσαντα ἐκ τοῦ τρώματος ἔθαψαν οἱ ἱρέες λάθρῃ Καμβύσεω. 3.30 Καμβύσης δέ, ὡς λέγουσι Αἰγύπτιοι, αὐτίκα διὰ τοῦτο τὸ ἀδίκημα ἐμάνη, ἐὼν οὐδὲ πρότερον φρενήρης. καὶ πρῶτα μὲν τῶν κακῶν ἐξεργάσατο τὸν ἀδελφεὸν Σμέρδιν ἐόντα πατρὸς καὶ μητρὸς τῆς αὐτῆς, τὸν ἀπέπεμψε ἐς Πέρσας φθόνῳ ἐξ Αἰγύπτου, ὅτι τὸ τόξον μοῦνος Περσέων ὅσον τε ἐπὶ δύο δακτύλους εἴρυσε, τὸ παρὰ τοῦ Αἰθίοπος ἤνεικαν οἱ Ἰχθυοφάγοι, τῶν δὲ ἄλλων Περσέων οὐδεὶς οἷός τε ἐγένετο. ἀποιχομένου ὦν ἐς Πέρσας τοῦ Σμέρδιος ὄψιν εἶδε ὁ Καμβύσης ἐν τῷ ὕπνῳ τοιήνδε· ἔδοξέ οἱ ἄγγελον ἐλθόντα ἐκ Περσέων ἀγγέλλειν ὡς ἐν τῷ θρόνῳ τῷ βασιληίῳ ἱζόμενος Σμέρδις τῇ κεφαλῇ τοῦ οὐρανοῦ ψαύσειε. πρὸς ὦν ταῦτα δείσας περὶ ἑωυτοῦ μή μιν ἀποκτείνας ὁ ἀδελφεὸς ἄρχῃ, πέμπει Πρηξάσπεα ἐς Πέρσας, ὃς ἦν οἱ ἀνὴρ Περσέων πιστότατος, ἀποκτενέοντά μιν. ὁ δὲ ἀναβὰς ἐς Σοῦσα ἀπέκτεινε Σμέρδιν, οἳ μὲν λέγουσι ἐπʼ ἄγρην ἐξαγαγόντα, οἳ δὲ ἐς τὴν Ἐρυθρὴν θάλασσαν προαγαγόντα καταποντῶσαι. 3.31 πρῶτον μὲν δὴ λέγουσι Καμβύσῃ τῶν κακῶν ἄρξαι τοῦτο· δεύτερα δὲ ἐξεργάσατο τὴν ἀδελφεὴν ἑσπομένην οἱ ἐς Αἴγυπτον, τῇ καὶ συνοίκεε καὶ ἦν οἱ ἀπʼ ἀμφοτέρων ἀδελφεή. ἔγημε δὲ αὐτὴν ὧδε· οὐδαμῶς γὰρ ἐώθεσαν πρότερον τῇσι ἀδελφεῇσι συνοικέειν Πέρσαι. ἠράσθη μιῆς τῶν ἀδελφεῶν Καμβύσης, καὶ ἔπειτα βουλόμενος αὐτὴν γῆμαι, ὅτι οὐκ ἐωθότα ἐπενόεε ποιήσειν, εἴρετο καλέσας τοὺς βασιληίους δικαστὰς εἴ τις ἐστὶ κελεύων νόμος τὸν βουλόμενον ἀδελφεῇ συνοικέειν. οἱ δὲ βασιλήιοι δικασταὶ κεκριμένοι ἄνδρες γίνονται Περσέων, ἐς οὗ ἀποθάνωσι ἤ σφι παρευρεθῇ τι ἄδικον, μέχρι τούτου· οὗτοι δὲ τοῖσι πέρσῃσι δίκας δικάζουσι καὶ ἐξηγηταὶ τῶν πατρίων θεσμῶν γίνονται, καὶ πάντα ἐς τούτους ἀνακέεται. εἰρομένου ὦν τοῦ Καμβύσεω, ὑπεκρίνοντο αὐτῷ οὗτοι καὶ δίκαια καὶ ἀσφαλέα, φάμενοι νόμον οὐδένα ἐξευρίσκειν ὃς κελεύει ἀδελφεῇ συνοικέειν ἀδελφεόν, ἄλλον μέντοι ἐξευρηκέναι νόμον, τῷ βασιλεύοντι Περσέων ἐξεῖναι ποιέειν τὸ ἂν βούληται. οὕτω οὔτε τὸν νόμον ἔλυσαν δείσαντες Καμβύσεα, ἵνα τε μὴ αὐτοὶ ἀπόλωνται τὸν νόμον περιστέλλοντες, παρεξεῦρον ἄλλον νόμον σύμμαχον τῷ θέλοντι γαμέειν ἀδελφεάς. τότε μὲν δὴ ὁ Καμβύσης ἔγημε τὴν ἐρωμένην, μετὰ μέντοι οὐ πολλὸν χρόνον ἔσχε ἄλλην ἀδελφεήν. τουτέων δῆτα τὴν νεωτέρην ἐπισπομένην οἱ ἐπʼ Αἴγυπτον κτείνει.
3.35
τούτων δὴ ὦν ἐπιμνησθέντα ὀργῇ λέγειν πρὸς τὸν Πρηξάσπεα “σύ νυν μάθε εἰ λέγουσι Πέρσαι ἀληθέα εἴτε αὐτοὶ λέγοντες ταῦτα παραφρονέουσι· εἰ μὲν γὰρ τοῦ παιδὸς τοῦ σοῦ τοῦδε ἑστεῶτος ἐν τοῖσι προθύροισι βαλὼν τύχοιμι μέσης τῆς καρδίης, Πέρσαι φανέονται λέγοντες οὐδέν· ἢν δὲ ἁμάρτω, φάναι Πέρσας τε λέγειν ἀληθέα καί με μὴ σωφρονέειν.” ταῦτα δὲ εἰπόντα καὶ διατείναντα τὸ τόξον βαλεῖν τὸν παῖδα, πεσόντος δὲ τοῦ παιδὸς ἀνασχίζειν αὐτὸν κελεύειν καὶ σκέψασθαι τὸ βλῆμα· ὡς δὲ ἐν τῇ καρδίῃ εὑρεθῆναι ἐνεόντα τὸν ὀιστόν, εἰπεῖν πρὸς τὸν πατέρα τοῦ παιδὸς γελάσαντα καὶ περιχαρέα γενόμενον “Πρήξασπες, ὡς μὲν ἐγὼ τε οὐ μαίνομαι Πέρσαι τε παραφρονέουσι, δῆλά τοι γέγονε. νῦν δέ μοι εἰπέ, τίνα εἶδες ἤδη πάντων ἀνθρώπων οὕτω ἐπίσκοπα τοξεύοντα;” Πρηξάσπεα δὲ ὁρῶντα ἄνδρα οὐ φρενήρεα καὶ περὶ ἑωυτῷ δειμαίνοντα εἰπεῖν “δέσποτα, οὐδʼ ἂν αὐτὸν ἔγωγε δοκέω τὸν θεὸν οὕτω ἂν καλῶς βαλεῖν.” τότε μὲν ταῦτα ἐξεργάσατο, ἑτέρωθι δὲ Περσέων ὁμοίους τοῖσι πρώτοισι δυώδεκα ἐπʼ οὐδεμιῇ αἰτίῃ ἀξιοχρέῳ ἑλὼν ζώοντας ἐπὶ κεφαλὴν κατώρυξε.
3.40
καί κως τὸν Ἄμασιν εὐτυχέων μεγάλως ὁ Πολυκράτης οὐκ ἐλάνθανε, ἀλλά οἱ τοῦτʼ ἦν ἐπιμελές. πολλῷ δὲ ἔτι πλεῦνός οἱ εὐτυχίης γινομένης γράψας ἐς βυβλίον τάδε ἐπέστειλε ἐς Σάμον. “Ἄμασις Πολυκράτεϊ ὧδε λέγει. ἡδὺ μὲν πυνθάνεσθαι ἄνδρα φίλον καὶ ξεῖνον εὖ πρήσσοντα· ἐμοὶ δὲ αἱ σαὶ μεγάλαι εὐτυχίαι οὐκ ἀρέσκουσι, τὸ θεῖον ἐπισταμένῳ ὡς ἔστι φθονερόν· καί κως βούλομαι καὶ αὐτὸς καὶ τῶν ἂν κήδωμαι τὸ μέν τι εὐτυχέειν τῶν πρηγμάτων τὸ δὲ προσπταίειν, καὶ οὕτω διαφέρειν τὸν αἰῶνα ἐναλλὰξ πρήσσων ἢ εὐτυχέειν τὰ πάντα. οὐδένα γάρ κω λόγῳ οἶδα ἀκούσας ὅστις ἐς τέλος οὐ κακῶς ἐτελεύτησε πρόρριζος, εὐτυχέων τὰ πάντα. σύ νυν ἐμοὶ πειθόμενος ποίησον πρὸς τὰς εὐτυχίας τοιάδε· φροντίσας τὸ ἂν εὕρῃς ἐόν τοι πλείστου ἄξιον καὶ ἐπʼ ᾧ σὺ ἀπολομένῳ μάλιστα τὴν ψυχὴν ἀλγήσεις, τοῦτο ἀπόβαλε οὕτω ὅκως μηκέτι ἥξει ἐς ἀνθρώπους· ἤν τε μὴ ἐναλλὰξ ἤδη τὠπὸ τούτου αἱ εὐτυχίαι τοι τῇσι πάθῃσι προσπίπτωσι, τρόπῳ τῷ ἐξ ἐμεῦ ὑποκειμένῳ ἀκέο.” 3.41 ταῦτα ἐπιλεξάμενος ὁ Πολυκράτης καὶ νόῳ λαβὼν ὥς οἱ εὖ ὑπετίθετο Ἄμασις, ἐδίζητο ἐπʼ ᾧ ἂν μάλιστα τὴν ψυχὴν ἀσηθείη ἀπολομένῳ τῶν κειμηλίων, διζήμενος δὲ εὕρισκε τόδε. ἦν οἱ σφρηγὶς τὴν ἐφόρεε χρυσόδετος, σμαράγδου μὲν λίθου ἐοῦσα, ἔργον δὲ ἦν Θεοδώρου τοῦ Τηλεκλέος Σαμίου. ἐπεὶ ὦν ταύτην οἱ ἐδόκεε ἀποβαλεῖν, ἐποίεε τοιάδε· πεντηκόντερον πληρώσας ἀνδρῶν ἐσέβη ἐς αὐτήν, μετὰ δὲ ἀναγαγεῖν ἐκέλευε ἐς τὸ πέλαγος· ὡς δὲ ἀπὸ τῆς νήσου ἑκὰς ἐγένετο, περιελόμενος τὴν σφρηγῖδα πάντων ὁρώντων τῶν συμπλόων ῥίπτει ἐς τὸ πέλαγος. τοῦτο δὲ ποιήσας ἀπέπλεε, ἀπικόμενος δὲ ἐς τὰ οἰκία συμφορῇ ἐχρᾶτο. 3.42 πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπὸ τούτων τάδε οἱ συνήνεικε γενέσθαι. ἀνὴρ ἁλιεὺς λαβὼν ἰχθὺν μέγαν τε καὶ καλὸν ἠξίου μιν Πολυκράτεϊ δῶρον δοθῆναι· φέρων δὴ ἐπὶ τὰς θύρας Πολυκράτεϊ ἔφη ἐθέλειν ἐλθεῖν ἐς ὄψιν, χωρήσαντος δέ οἱ τούτου ἔλεγε διδοὺς τὸν ἰχθύν “ὦ βασιλεῦ, ἐγὼ τόνδε ἑλὼν οὐκ ἐδικαίωσα φέρειν ἐς ἀγορήν, καίπερ ἐὼν ἀποχειροβίοτος, ἀλλά μοι ἐδόκεε σεῦ τε εἶναι ἄξιος καὶ τῆς σῆς ἀρχῆς· σοὶ δή μιν φέρων δίδωμι.” ὁ δὲ ἡσθεὶς τοῖσι ἔπεσι ἀμείβεται τοῖσιδε. “κάρτα τε εὖ ἐποίησας καὶ χάρις διπλῆ τῶν τε λόγων καὶ τοῦ δώρου, καί σε ἐπὶ δεῖπνον καλέομεν.” ὃ μὲν δὴ ἁλιεὺς μέγα ποιεύμενος ταῦτα ἤιε ἐς τὰ οἰκία, τὸν δὲ ἰχθὺν τάμνοντες οἱ θεράποντες εὑρίσκουσι ἐν τῇ νηδύι αὐτοῦ ἐνεοῦσαν τὴν Πολυκράτεος σφρηγῖδα. ὡς δὲ εἶδόν τε καὶ ἔλαβον τάχιστα, ἔφερον κεχαρηκότες παρὰ τὸν Πολυκράτεα, διδόντες δέ οἱ τὴν σφρηγῖδα ἔλεγον ὅτεῳ τρόπῳ εὑρέθη. τὸν δὲ ὡς ἐσῆλθε θεῖον εἶναι τὸ πρῆγμα, γράφει ἐς βυβλίον πάντα τὰ ποιήσαντά μιν οἷα καταλελάβηκε, γράψας δὲ ἐς Αἴγυπτον ἐπέθηκε. 3.43 ἐπιλεξάμενος δὲ ὁ Ἄμασις τὸ βυβλίον τὸ παρὰ τοῦ Πολυκράτεος ἧκον, ἔμαθε ὅτι ἐκκομίσαι τε ἀδύνατον εἴη ἀνθρώπῳ ἄνθρωπον ἐκ τοῦ μέλλοντος γίνεσθαι πρήγματος, καὶ ὅτι οὐκ εὖ τελευτήσειν μέλλοι Πολυκράτης εὐτυχέων τὰ πάντα, ὃς καὶ τὰ ἀποβάλλει εὑρίσκει. πέμψας δέ οἱ κήρυκα ἐς Σάμον διαλύεσθαι ἔφη τὴν ξεινίην. τοῦδε δὲ εἵνεκεν ταῦτα ἐποίεε, ἵνα μὴ συντυχίης δεινῆς τε καὶ μεγάλης Πολυκράτεα καταλαβούσης αὐτὸς ἀλγήσειε τὴν ψυχὴν ὡς περὶ ξείνου ἀνδρός.
3.64
ἐνθαῦτα ἀκούσαντα Καμβύσεα τὸ Σμέρδιος οὔνομα ἔτυψε ἡ ἀληθείη τῶν τε λόγων καὶ τοῦ ἐνυπνίου· ὃς ἐδόκεε ἐν τῷ ὕπνῳ ἀπαγγεῖλαι τινά οἱ ὡς Σμέρδις ἱζόμενος ἐς τὸν βασιλήιον θρόνον ψαύσειε τῇ κεφαλῇ τοῦ οὐρανοῦ. μαθὼν δὲ ὡς μάτην ἀπολωλεκὼς εἴη τὸν ἀδελφεόν, ἀπέκλαιε Σμέρδιν· ἀποκλαύσας δὲ καὶ περιημεκτήσας τῇ ἁπάσῃ συμφορῇ ἀναθρώσκει ἐπὶ τὸν ἵππον, ἐν νόῳ ἔχων τὴν ταχίστην ἐς Σοῦσα στρατεύεσθαι ἐπὶ τὸν Μάγον. καί οἱ ἀναθρώσκοντι ἐπὶ τὸν ἵππον τοῦ κολεοῦ τοῦ ξίφεος ὁ μύκης ἀποπίπτει, γυμνωθὲν δὲ τὸ ξίφος παίει τὸν μηρόν· τρωματισθεὶς δὲ κατὰ τοῦτο τῇ αὐτὸς πρότερον τὸν τῶν Αἰγυπτίων θεὸν Ἆπιν ἔπληξε, ὥς οἱ καιρίῃ ἔδοξε τετύφθαι, εἴρετο ὁ Καμβύσης ὅ τι τῇ πόλι οὔνομα εἴη· οἳ δὲ εἶπαν ὅτι Ἀγβάτανα. τῷ δὲ ἔτι πρότερον ἐκέχρηστο ἐκ Βουτοῦς πόλιος ἐν Ἀγβατάνοισι τελευτήσειν τὸν βίον. ὃ μὲν δὴ ἐν τοῖσι Μηδικοῖσι Ἀγβατάνοισι ἐδόκεε τελευτήσειν γηραιός, ἐν τοῖσί οἱ ἦν τὰ πάντα πρήγματα· τὸ δὲ χρηστήριον ἐν τοῖσι ἐν Συρίῃ Ἀγβατάνοισι ἔλεγε ἄρα. καὶ δὴ ὡς τότε ἐπειρόμενος ἐπύθετο τῆς πόλιος τὸ οὔνομα, ὑπὸ τῆς συμφορῆς τῆς τε ἐκ τοῦ Μάγου ἐκπεπληγμένος καὶ τοῦ τρώματος ἐσωφρόνησε, συλλαβὼν δὲ τὸ θεοπρόπιον εἶπε “ἐνθαῦτα Καμβύσεα τὸν Κύρου ἐστὶ πεπρωμένον τελευτᾶν.”
3.82
Μεγάβυζος μὲν δὴ ταύτην γνώμην ἐσέφερε· τρίτος δὲ Δαρεῖος ἀπεδείκνυτο γνώμην, λέγων “ἐμοὶ δὲ τὰ μὲν εἶπε Μεγάβυζος ἐς τὸ πλῆθος ἔχοντα δοκέει ὀρθῶς λέξαι, τὰ δὲ ἐς ὀλιγαρχίην οὐκ ὀρθῶς. τριῶν γὰρ προκειμένων καὶ πάντων τῷ λόγῳ ἀρίστων ἐόντων, δήμου τε ἀρίστου καὶ ὀλιγαρχίης καὶ μουνάρχου, πολλῷ τοῦτο προέχειν λέγω. ἀνδρὸς γὰρ ἑνὸς τοῦ ἀρίστου οὐδὲν ἄμεινον ἂν φανείη· γνώμῃ γὰρ τοιαύτῃ χρεώμενος ἐπιτροπεύοι ἂν ἀμωμήτως τοῦ πλήθεος, σιγῷτό τε ἂν βουλεύματα ἐπὶ δυσμενέας ἄνδρας οὕτω μάλιστα. ἐν δὲ ὀλιγαρχίῃ πολλοῖσι ἀρετὴν ἐπασκέουσι ἐς τὸ κοινὸν ἔχθεα ἴδια ἰσχυρὰ φιλέει ἐγγίνεσθαι· αὐτὸς γὰρ ἕκαστος βουλόμενος κορυφαῖος εἶναι γνώμῃσί τε νικᾶν ἐς ἔχθεα μεγάλα ἀλλήλοισι ἀπικνέονται, ἐξ ὧν στάσιες ἐγγίνονται, ἐκ δὲ τῶν στασίων φόνος· ἐκ δὲ τοῦ φόνου ἀπέβη ἐς μουναρχίην, καὶ ἐν τούτῳ διέδεξε ὅσῳ ἐστὶ τοῦτο ἄριστον. δήμου τε αὖ ἄρχοντος ἀδύνατα μὴ οὐ κακότητα ἐγγίνεσθαι· κακότητος τοίνυν ἐγγινομένης ἐς τὰ κοινὰ ἔχθεα μὲν οὐκ ἐγγίνεται τοῖσι κακοῖσι, φιλίαι δὲ ἰσχυραί· οἱ γὰρ κακοῦντες τὰ κοινὰ συγκύψαντες ποιεῦσι. τοῦτο δὲ τοιοῦτο γίνεται ἐς ὃ ἂν προστάς τις τοῦ δήμου τοὺς τοιούτους παύσῃ. ἐκ δὲ αὐτῶν θωμάζεται οὗτος δὴ ὑπὸ τοῦ δήμου, θωμαζόμενος δὲ ἀνʼ ὦν ἐφάνη μούναρχος ἐών, καὶ ἐν τούτῳ δηλοῖ καὶ οὗτος ὡς ἡ μουναρχίη κράτιστον. ἑνὶ δὲ ἔπεϊ πάντα συλλαβόντα εἰπεῖν, κόθεν ἡμῖν ἡ ἐλευθερίη ἐγένετο καὶ τεῦ δόντος; κότερα παρὰ τοῦ δήμου ἢ ὀλιγαρχίης ἢ μουνάρχου; ἔχω τοίνυν γνώμην ἡμέας ἐλευθερωθέντας διὰ ἕνα ἄνδρα τὸ τοιοῦτο περιστέλλειν, χωρίς τε τούτου πατρίους νόμους μὴ λύειν ἔχοντας εὖ· οὐ γὰρ ἄμεινον.”
3.124
ὁ δὲ πολλὰ μὲν τῶν μαντίων ἀπαγορευόντων πολλὰ δὲ τῶν φίλων ἐστέλλετο αὐτόσε, πρὸς δὲ καὶ ἰδούσης τῆς θυγατρὸς ὄψιν ἐνυπνίου τοιήνδε· ἐδόκεε οἷ τὸν πατέρα ἐν τῷ ἠέρι μετέωρον ἐόντα λοῦσθαι μὲν ὑπὸ τοῦ Διός, χρίεσθαι δὲ ὑπὸ τοῦ ἡλίου. ταύτην ἰδοῦσα τὴν ὄψιν παντοίη ἐγίνετο μὴ ἀποδημῆσαι τὸν Πολυκράτεα παρὰ τὸν Ὀροίτεα, καὶ δὴ καὶ ἰόντος αὐτοῦ ἐπὶ τὴν πεντηκόντερον ἐπεφημίζετο. ὁ δέ οἱ ἠπείλησε, ἢν σῶς ἀπονοστήσῃ, πολλόν μιν χρόνον παρθενεύεσθαι. ἣ δὲ ἠρήσατο ἐπιτελέα ταῦτα γενέσθαι· βούλεσθαι γὰρ παρθενεύεσθαι πλέω χρόνον ἢ τοῦ πατρὸς ἐστερῆσθαι. 3.125 Πολυκράτης δὲ πάσης συμβουλίης ἀλογήσας ἔπλεε παρὰ τὸν Ὀροίτεα, ἅμα ἀγόμενος ἄλλους τε πολλοὺς τῶν ἑταίρων, ἐν δὲ δὴ καὶ Δημοκήδεα τὸν Καλλιφῶντος Κροτωνιήτην ἄνδρα, ἰητρόν τε ἐόντα καὶ τὴν τέχνην ἀσκέοντα ἄριστα τῶν κατʼ ἑωυτόν. ἀπικόμενος δὲ ἐς τὴν Μαγνησίην ὁ Πολυκράτης διεφθάρη κακῶς, οὔτε ἑωυτοῦ ἀξίως οὔτε τῶν ἑωυτοῦ φρονημάτων· ὅτι γὰρ μὴ οἱ Συρηκοσίων γενόμενοι τύραννοι οὐδὲ εἷς τῶν ἄλλων Ἑλληνικῶν τυράννων ἄξιος ἐστὶ Πολυκράτεϊ μεγαλοπρεπείην συμβληθῆναι. ἀποκτείνας δέ μιν οὐκ ἀξίως ἀπηγήσιος Ὀροίτης ἀνεσταύρωσε· τῶν δέ οἱ ἑπομένων ὅσοι μὲν ἦσαν Σάμιοι, ἀπῆκε, κελεύων σφέας ἑωυτῷ χάριν εἰδέναι ἐόντας ἐλευθέρους, ὅσοι δὲ ἦσαν ξεῖνοί τε καὶ δοῦλοι τῶν ἑπομένων, ἐν ἀνδραπόδων λόγῳ ποιεύμενος εἶχε. Πολυκράτης δὲ ἀνακρεμάμενος ἐπετέλεε πᾶσαν τὴν ὄψιν τῆς θυγατρός· ἐλοῦτο μὲν γὰρ ὑπὸ τοῦ Διὸς ὅκως ὕοι, ἐχρίετο δὲ ὑπὸ τοῦ ἡλίου, ἀνιεὶς αὐτὸς ἐκ τοῦ σώματος ἰκμάδα.
3.142
τῆς δὲ Σάμου Μαιάνδριος ὁ Μαιανδρίου εἶχε τὸ κράτος, ἐπιτροπαίην παρὰ Πολυκράτεος λαβὼν τὴν ἀρχήν· τῷ δικαιοτάτῳ ἀνδρῶν βουλομένῳ γενέσθαι οὐκ ἐξεγένετο. ἐπειδὴ γάρ οἱ ἐξαγγέλθη ὁ Πολυκράτεος θάνατος, ἐποίεε τοιάδε· πρῶτα μὲν Διὸς ἐλευθερίου βωμὸν ἱδρύσατο καὶ τέμενος περὶ αὐτὸν οὔρισε τοῦτο τὸ νῦν ἐν τῷ προαστείῳ ἐστί· μετὰ δέ, ὥς οἱ ἐπεποίητο, ἐκκλησίην συναγείρας πάντων τῶν ἀστῶν ἔλεξε τάδε. “ἐμοί, ὡς ἴστε καὶ ὑμεῖς, σκῆπτρον καὶ δύναμις πᾶσα ἡ Πολυκράτεος ἐπιτέτραπται, καί μοι παρέχει νῦν ὑμέων ἄρχειν. ἐγὼ δὲ τὰ τῷ πέλας ἐπιπλήσσω, αὐτὸς κατὰ δύναμιν οὐ ποιήσω· οὔτε γάρ μοι Πολυκράτης ἤρεσκε δεσπόζων ἀνδρῶν ὁμοίων ἑωυτῷ οὔτε ἄλλος ὅστις τοιαῦτα ποιέει. Πολυκράτης μέν νυν ἐξέπλησε μοῖραν τὴν ἑωυτοῦ, ἐγὼ δὲ ἐς μέσον τὴν ἀρχὴν τιθεὶς ἰσονομίην ὑμῖν προαγορεύω. τοσάδε μέντοι δικαιῶ γέρεα ἐμεωυτῷ γενέσθαι, ἐκ μέν γε τῶν Πολυκράτεος χρημάτων ἐξαίρετα ἓξ τάλαντά μοι γενέσθαι, ἱρωσύνην δὲ πρὸς τούτοισι αἱρεῦμαι αὐτῷ τέ μοι καὶ τοῖσι ἀπʼ ἐμεῦ αἰεὶ γινομένοισι τοῦ Διὸς τοῦ ἐλευθερίου· τῷ αὐτός τε ἱρὸν ἱδρυσάμην καὶ τὴν ἐλευθερίην ὑμῖν περιτίθημι.” ὃ μὲν δὴ ταῦτα τοῖσι Σαμίοισι ἐπαγγέλλετο· τῶν δέ τις ἐξαναστὰς εἶπε “ἀλλʼ οὐδʼ ἄξιος εἶς σύ γε ἡμέων ἄρχειν, γεγονώς τε κακῶς καὶ ἐὼν ὄλεθρος· ἀλλὰ μᾶλλον ὅκως λόγον δώσεις τῶν μετεχείρισας χρημάτων.”
3.144
ἐπειδὴ ὦν ἀπίκοντο ἐς τὴν Σάμον οἱ Πέρσαι κατάγοντες Συλοσῶντα, οὔτε τίς σφι χεῖρας ἀνταείρεται, ὑπόσπονδοί τε ἔφασαν εἶναι ἕτοιμοι οἱ τοῦ Μαιανδρίου στασιῶται καὶ αὐτὸς Μαιάνδριος ἐκχωρῆσαι ἐκ τῆς νήσου. καταινέσαντος δʼ ἐπὶ τούτοισι Ὀτάνεω καὶ σπεισαμένου, τῶν Περσέων οἱ πλείστου ἄξιοι θρόνους θέμενοι κατεναντίον τῆς ἀκροπόλιος κατέατο.
3.149
τὴν δὲ Σάμον σαγηνεύσαντες 1 οἱ Πέρσαι παρέδοσαν Συλοσῶντι ἔρημον ἐοῦσαν ἀνδρῶν. ὑστέρῳ μέντοι χρόνῳ καὶ συγκατοίκισε αὐτὴν ὁ στρατηγὸς Ὀτάνης ἔκ τε ὄψιος ὀνείρου καὶ νούσου ἥ μιν κατέλαβε νοσῆσαι τὰ αἰδοῖα.
4.79
ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τοιῆσδε. ἐπεθύμησε Διονύσῳ Βακχείῳ τελεσθῆναι· μέλλοντι δέ οἱ ἐς χεῖρας ἄγεσθαι τὴν τελετὴν ἐγένετο φάσμα μέγιστον. ἦν οἱ ἐν Βορυσθενεϊτέων τῇ πόλι οἰκίης μεγάλης καὶ πολυτελέος περιβολή, τῆς καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, τὴν πέριξ λευκοῦ λίθου σφίγγες τε καὶ γρῦπες ἕστασαν· ἐς ταύτην ὁ θεὸς ἐνέσκηψε βέλος. καὶ ἣ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γὰρ φασὶ οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενειτέων πρὸς τοὺς Σκύθας λέγων “ἡμῖν γὰρ καταγελᾶτε, ὦ Σκύθαι, ὅτι βακχεύομεν καὶ ἡμέας ὁ θεὸς λαμβάνει· νῦν οὗτος ὁ δαίμων καὶ τὸν ὑμέτερον βασιλέα λελάβηκε, καὶ βακχεύει τε καὶ ὑπὸ τοῦ θεοῦ μαίνεται. εἰ δέ μοι ἀπιστέετε, ἕπεσθε, καὶ ὑμῖν ἐγὼ δέξω.” εἵποντο τῶν Σκύθεων οἱ προεστεῶτες, καὶ αὐτοὺς ἀναγαγὼν ὁ Βορυσθενεΐτης λάθρῃ ἐπὶ πύργον κατεῖσε. ἐπείτε δὲ παρήιε σὺν τῷ θιάσῳ ὁ Σκύλης καὶ εἶδόν μιν βακχεύοντα οἱ Σκύθαι, κάρτα συμφορὴν μεγάλην ἐποιήσαντο, ἐξελθόντες δὲ ἐσήμαινον πάσῃ τῇ στρατιῇ τὰ ἴδοιεν.
4.164
ὁ δὲ παραλαβὼν τοὺς ἐκ τῆς Σάμου κατῆλθε ἐς τὴν Κυρήνην, καὶ ἐπικρατήσας τῶν πρηγμάτων τοῦ μαντηίου οὐκ ἐμέμνητο, ἀλλὰ δίκας τοὺς ἀντιστασιώτας αἴτεε τῆς ἑωυτοῦ φυγῆς. τῶν δὲ οἳ μὲν τὸ παράπαν ἐκ τῆς χώρης ἀπαλλάσσοντο, τοὺς δὲ τινὰς χειρωσάμενος ὁ Ἀρκεσίλεως ἐς Κύπρον ἀπέστειλε ἐπὶ διαφθορῇ. τούτους μέν νυν Κνίδιοι ἀπενειχθέντας πρὸς τὴν σφετέρην ἐρρύσαντο καὶ ἐς Θήρην ἀπέστειλαν· ἑτέρους δὲ τινὰς τῶν Κυρηναίων ἐς πύργον μέγαν Ἀγλωμάχου καταφυγόντας ἰδιωτικὸν ὕλην περινήσας ὁ Ἀρκεσίλεως ἐνέπρησε. μαθὼν δὲ ἐπʼ ἐξεργασμένοισι τὸ μαντήιον ἐὸν τοῦτο, ὅτι μιν ἡ Πυθίη οὐκ ἔα εὑρόντα ἐν τῇ καμίνῳ τοὺς ἀμφορέας ἐξοπτῆσαι, ἔργετο ἑκὼν τῆς τῶν Κυρηναίων πόλιος, δειμαίνων τε τὸν κεχρησμένον θάνατον καὶ δοκέων ἀμφίρρυτον τὴν Κυρήνην εἶναι. εἶχε δὲ γυναῖκα συγγενέα ἑωυτοῦ, θυγατέρα δὲ τῶν Βαρκαίων τοῦ βασιλέος, τῷ οὔνομα ἦν Ἀλάζειρ· παρὰ τοῦτον ἀπικνέεται, καί μιν Βαρκαῖοί τε ἄνδρες καὶ τῶν ἐκ Κυρήνης φυγάδων τινὲς καταμαθόντες ἀγοράζοντα κτείνουσι, πρὸς δὲ καὶ τὸν πενθερὸν αὐτοῦ Ἀλάζειρα. Ἀρκεσίλεως μέν νυν εἴτε ἑκὼν εἴτε ἀέκων ἁμαρτὼν τοῦ χρησμοῦ ἐξέπλησε μοῖραν τὴν ἑωυτοῦ.
4.179
ἔστι δὲ καὶ ὅδε λόγος λεγόμενος. Ἰήσονα, ἐπείτε οἱ ἐξεργάσθη ὑπὸ τῷ Πηλίῳ ἡ Ἀργώ, ἐσθέμενον ἐς αὐτὴν ἄλλην τε ἑκατόμβην καὶ δὴ καὶ τρίποδα χάλκεον περιπλώειν Πελοπόννησον, βουλόμενον ἐς Δελφοὺς ἀπικέσθαι. καί μιν, ὡς πλέοντα γενέσθαι κατὰ Μαλέην, ὑπολαβεῖν ἄνεμον βορέην καὶ ἀποφέρειν πρὸς τὴν Λιβύην· πρὶν δὲ κατιδέσθαι γῆν, ἐν τοῖσι βράχεσι γενέσθαι λίμνης τῆς Τριτωνίδος. καί οἱ ἀπορέοντι τὴν ἐξαγωγὴν λόγος ἐστὶ φανῆναι Τρίτωνα καὶ κελεύειν τὸν Ἰήσονα ἑωυτῷ δοῦναι τὸν τρίποδα, φάμενόν σφι καὶ τὸν πόρον δέξειν καὶ ἀπήμονας ἀποστελέειν. πειθομένου δὲ τοῦ Ἰήσονος, οὕτω δὴ τόν τε διέκπλοον τῶν βραχέων δεικνύναι τὸν Τρίτωνά σφι καὶ τὸν τρίποδα θεῖναι ἐν τῷ ἑωυτοῦ ἱρῷ, ἐπιθεσπίσαντά τε τῷ τρίποδι καὶ τοῖσι σὺν Ἰήσονι σημήναντα τὸν πάντα λόγον, ὡς ἐπεὰν τὸν τρίποδα κομίσηται τῶν ἐκγόνων τις τῶν ἐν τῇ Ἀργοῖ συμπλεόντων, τότε ἑκατὸν πόλιας οἰκῆσαι περὶ τὴν Τριτωνίδα λίμνην Ἑλληνίδας πᾶσαν εἶναι ἀνάγκην. ταῦτα ἀκούσαντας τοὺς ἐπιχωρίους τῶν Λιβύων κρύψαι τὸν τρίποδα.
5.55
ἀπελαυνόμενος δὲ ὁ Ἀρισταγόρης ἐκ τῆς Σπάρτης ἤιε ἐς τὰς Ἀθήνας γενομένας τυράννων ὧδε ἐλευθέρας. ἐπεὶ Ἵππαρχον τὸν Πεισιστράτου, Ἱππίεω δὲ τοῦ τυράννου ἀδελφεόν, ἰδόντα ὄψιν ἐνυπνίου τῷ ἑωυτοῦ πάθεϊ ἐναργεστάτην κτείνουσι Ἀριστογείτων καὶ Ἁρμόδιος, γένος ἐόντες τὰ ἀνέκαθεν Γεφυραῖοι, μετὰ ταῦτα ἐτυραννεύοντο Ἀθηναῖοι ἐπʼ ἔτεα τέσσερα οὐδὲν ἧσσον ἀλλὰ καὶ μᾶλλον ἢ πρὸ τοῦ. 5.56 ἡ μέν νυν ὄψις τοῦ Ἱππάρχου ἐνυπνίου ἦν ἥδε· ἐν τῇ προτέρῃ νυκτὶ τῶν Παναθηναίων ἐδόκεε ὁ Ἵππαρχος ἄνδρα οἱ ἐπιστάντα μέγαν καὶ εὐειδέα αἰνίσσεσθαι τάδε τὰ ἔπεα. τλῆθι λέων ἄτλητα παθὼν τετληότι θυμῷ· οὐδεὶς ἀνθρώπων ἀδικῶν τίσιν οὐκ ἀποτίσει. ταῦτα δέ, ὡς ἡμέρη ἐγένετο τάχιστα, φανερὸς ἦν ὑπερτιθέμενος ὀνειροπόλοισι· μετὰ δὲ ἀπειπάμενος τὴν ὄψιν ἔπεμπε τὴν πομπήν, ἐν τῇ δὴ τελευτᾷ.
5.62
ἡ μὲν δὴ ὄψις τοῦ Ἱππάρχου ἐνυπνίου καὶ οἱ Γεφυραῖοι ὅθεν ἐγεγόνεσαν, τῶν ἦσαν οἱ Ἱππάρχου φονέες, ἀπήγηταί μοι· δεῖ δὲ πρὸς τούτοισι ἔτι ἀναλαβεῖν τὸν κατʼ ἀρχὰς ἤια λέξων λόγον, ὡς τυράννων ἐλευθερώθησαν Ἀθηναῖοι. Ἱππίεω τυραννεύοντος καὶ ἐμπικραινομένου Ἀθηναίοισι διὰ τὸν Ἱππάρχου θάνατον, Ἀλκμεωνίδαι γένος ἐόντες Ἀθηναῖοι καὶ φεύγοντες Πεισιστρατίδας, ἐπείτε σφι ἅμα τοῖσι ἄλλοισι Ἀθηναίων φυγάσι πειρωμένοισι κατὰ τὸ ἰσχυρὸν οὐ προεχώρεε κάτοδος, ἀλλὰ προσέπταιον μεγάλως πειρώμενοι κατιέναι τε καὶ ἐλευθεροῦν τὰς Ἀθήνας, Λειψύδριον τὸ ὑπὲρ Παιονίης τειχίσαντες, ἐνθαῦτα οἱ Ἀλκμεωνίδαι πᾶν ἐπὶ τοῖσι Πεισιστρατίδῃσι μηχανώμενοι παρʼ Ἀμφικτυόνων τὸν νηὸν μισθοῦνται τὸν ἐν Δελφοῖσι, τὸν νῦν ἐόντα τότε δὲ οὔκω, τοῦτον ἐξοικοδομῆσαι. οἷα δὲ χρημάτων εὖ ἥκοντες καὶ ἐόντες ἄνδρες δόκιμοι ἀνέκαθεν ἔτι, τόν τε νηὸν ἐξεργάσαντο τοῦ παραδείγματος κάλλιον τά τε ἄλλα καὶ συγκειμένου σφι πωρίνου λίθου ποιέειν τὸν νηόν, Παρίου τὰ ἔμπροσθε αὐτοῦ ἐξεποίησαν. 5.63 ὡς ὦν δὴ οἱ Ἀθηναῖοι λέγουσι, οὗτοι οἱ ἄνδρες ἐν Δελφοῖσι κατήμενοι ἀνέπειθον τὴν Πυθίην χρήμασι, ὅκως ἔλθοιεν Σπαρτιητέων ἄνδρες εἴτε ἰδίῳ στόλῳ εἴτε δημοσίῳ χρησόμενοι, προφέρειν σφι τὰς Ἀθήνας ἐλευθεροῦν. Λακεδαιμόνιοι δέ, ὥς σφι αἰεὶ τὠυτὸ πρόφαντον ἐγίνετο, πέμπουσι Ἀγχιμόλιον τὸν Ἀστέρος, ἐόντα τῶν ἀστῶν ἄνδρα δόκιμον, σὺν στρατῷ ἐξελῶντα Πεισιστρατίδας ἐξ Ἀθηνέων ὅμως καὶ ξεινίους σφι ἐόντας τὰ μάλιστα· τὰ γὰρ τοῦ θεοῦ πρεσβύτερα ἐποιεῦντο ἢ τὰ τῶν ἀνδρῶν· πέμπουσι δὲ τούτους κατὰ θάλασσαν πλοίοισι. ὃ μὲν δὴ προσσχὼν ἐς Φάληρον τὴν στρατιὴν ἀπέβησε, οἱ δὲ Πεισιστρατίδαι προπυνθανόμενοι ταῦτα ἐπεκαλέοντο ἐκ Θεσσαλίης ἐπικουρίην· ἐπεποίητο γάρ σφι συμμαχίη πρὸς αὐτούς. Θεσσαλοὶ δέ σφι δεομένοισι ἀπέπεμψαν κοινῇ γνώμῃ χρεώμενοι χιλίην τε ἵππον καὶ τὸν βασιλέα τὸν σφέτερον Κινέην ἄνδρα Κονιαῖον· τοὺς ἐπείτε ἔσχον συμμάχους οἱ Πεισιστρατίδαι, ἐμηχανῶντο τοιάδε· κείραντες τῶν Φαληρέων τὸ πεδίον καὶ ἱππάσιμον ποιήσαντες τοῦτον τὸν χῶρον ἐπῆκαν τῷ στρατοπέδῳ τὴν ἵππον· ἐμπεσοῦσα δὲ διέφθειρε ἄλλους τε πολλοὺς τῶν Λακεδαιμονίων καὶ δὴ καὶ τὸν Ἀγχιμόλιον· τοὺς δὲ περιγενομένους αὐτῶν ἐς τὰς νέας κατεῖρξαν. ὁ μὲν δὴ πρῶτος στόλος ἐκ Λακεδαίμονος οὕτω ἀπήλλαξε, καὶ Ἀγχιμολίου εἰσὶ ταφαὶ τῆς Ἀττικῆς Ἀλωπεκῆσι, ἀγχοῦ τοῦ Ἡρακλείου τοῦ ἐν Κυνοσάργεϊ.
5.79
οὗτοι μέν νυν ταῦτα ἔπρησσον. Θῃβαῖοι δὲ μετὰ ταῦτα ἐς θεὸν ἔπεμπον, βουλόμενοι τίσασθαι Ἀθηναίους. ἡ δὲ Πυθίη ἀπὸ σφέων μὲν αὐτῶν οὐκ ἔφη αὐτοῖσι εἶναι τίσιν, ἐς πολύφημον δὲ ἐξενείκαντας ἐκέλευε τῶν ἄγχιστα δέεσθαι. ἀπελθόντων ὦν τῶν θεοπρόπων, ἐξέφερον τὸ χρηστήριον ἁλίην ποιησάμενοι· ὡς ἐπυνθάνοντο δὲ λεγόντων αὐτῶν τῶν ἄγχιστα δέεσθαι, εἶπαν οἱ Θηβαῖοι ἀκούσαντες τούτων “οὐκ ὦν ἄγχιστα ἡμέων οἰκέουσι Ταναγραῖοί τε καὶ Κορωναῖοι καὶ Θεσπιέες; καὶ οὗτοί γε ἅμα ἡμῖν αἰεὶ μαχόμενοι προθύμως συνδιαφέρουσι τὸν πόλεμον· τί δεῖ τούτων γε δέεσθαι; ἀλλὰ μᾶλλον μὴ οὐ τοῦτο ᾖ τὸ χρηστήριον.”
5.82
ἡ δὲ ἔχθρη ἡ προοφειλομένη ἐς Ἀθηναίους ἐκ τῶν Αἰγινητέων ἐγένετο ἐξ ἀρχῆς τοιῆσδε. Ἐπιδαυρίοισι ἡ γῆ καρπὸν οὐδένα ἀνεδίδου. περὶ ταύτης ὦν τῆς συμφορῆς οἱ Ἐπιδαύριοι ἐχρέωντο ἐν Δελφοῖσι· ἡ δὲ Πυθίη σφέας ἐκέλευε Δαμίης τε καὶ Αὐξησίης ἀγάλματα ἱδρύσασθαι καί σφι ἱδρυσαμένοισι ἄμεινον συνοίσεσθαι. ἐπειρώτεον ὦν οἱ Ἐπιδαύριοι κότερα χαλκοῦ ποιέωνται τὰ ἀγάλματα ἢ λίθου· ἡ δὲ Πυθίη οὐδέτερα τούτων ἔα, ἀλλὰ ξύλου ἡμέρης ἐλαίης. ἐδέοντο ὦν οἱ Ἐπιδαύριοι Ἀθηναίων ἐλαίην σφι δοῦναι ταμέσθαι, ἱρωτάτας δὴ κείνας νομίζοντες εἶναι. λέγεται δὲ καὶ ὡς ἐλαῖαι ἦσαν ἄλλοθι γῆς οὐδαμοῦ κατὰ χρόνον ἐκεῖνον ἢ ἐν Ἀθήνῃσι. οἳ δὲ ἐπὶ τοῖσιδε δώσειν ἔφασαν ἐπʼ ᾧ ἀπάξουσι ἔτεος ἑκάστου τῇ Ἀθηναίῃ τε τῇ Πολιάδι ἱρὰ καὶ τῷ Ἐρεχθέι. καταινέσαντες δὲ ἐπὶ τούτοισι οἱ Ἐπιδαύριοι τῶν τε ἐδέοντο ἔτυχον καὶ ἀγάλματα ἐκ τῶν ἐλαιέων τουτέων ποιησάμενοι ἱδρύσαντο· καὶ ἥ τε γῆ σφι ἔφερε καρπὸν καὶ Ἀθηναίοισι ἐπετέλεον τὰ συνέθεντο.
5.90
ἐς τιμωρίην δὲ παρασκευαζομένοισι αὐτοῖσι ἐκ Λακεδαιμονίων πρῆγμα ἐγειρόμενον ἐμπόδιον ἐγένετο. πυθόμενοι γὰρ Λακεδαιμόνιοι τὰ ἐκ τῶν Ἀλκμεωνιδέων ἐς τὴν Πυθίην μεμηχανημένα καὶ τὰ ἐκ τῆς Πυθίης ἐπὶ σφέας τε καὶ τοὺς Πεισιστρατίδας συμφορὴν ἐποιεῦντο διπλῆν, ὅτι τε ἄνδρας ξείνους σφίσι ἐόντας ἐξεληλάκεσαν ἐκ τῆς ἐκείνων, καὶ ὅτι ταῦτα ποιήσασι χάρις οὐδεμία ἐφαίνετο πρὸς Ἀθηναίων. ἔτι τε πρὸς τούτοισι ἐνῆγον σφέας οἱ χρησμοὶ λέγοντες πολλά τε καὶ ἀνάρσια ἔσεσθαι αὐτοῖσι ἐξ Ἀθηναίων, τῶν πρότερον μὲν ἦσαν ἀδαέες, τότε δὲ Κλεομένεος κομίσαντος ἐς Σπάρτην ἐξέμαθον. ἐκτήσατο δὲ ὁ Κλεομένης ἐκ τῆς Ἀθηναίων ἀκροπόλιος τοὺς χρησμούς, τοὺς ἔκτηντο μὲν πρότερον οἱ Πεισιστρατίδαι, ἐξελαυνόμενοι δὲ ἔλιπον ἐν τῷ ἱρῷ, καταλειφθέντας δὲ ὁ Κλεομένης ἀνέλαβε. 5.91 τότε δὲ ὡς ἀνέλαβον οἱ Λακεδαιμόνιοι τοὺς χρησμοὺς καὶ τοὺς Ἀθηναίους ὥρων αὐξομένους καὶ οὐδαμῶς ἑτοίμους ἐόντας πείθεσθαι σφίσι, νόῳ λαβόντες ὡς ἐλεύθερον μὲν ἐὸν τὸ γένος τὸ Ἀττικὸν ἰσόρροπον ἂν τῷ ἑωυτῶν γίνοιτο, κατεχόμενον δὲ ὑπὸ τυραννίδος ἀσθενὲς καὶ πειθαρχέεσθαι ἕτοιμον· μαθόντες δὲ τούτων ἕκαστα μετεπέμποντο Ἱππίην τὸν Πεισιστράτου ἀπὸ Σιγείου τοῦ ἐν Ἑλλησπόντῳ ἐς ὃ καταφεύγουσι οἱ Πεισιστρατίδαι. ἐπείτε δέ σφι Ἱππίης καλεόμενος ἧκε, μεταπεμψάμενοι καὶ τῶν ἄλλων συμμάχων ἀγγέλους ἔλεγόν σφι Σπαρτιῆται τάδε. “ἄνδρες σύμμαχοι, συγγινώσκομεν αὐτοῖσι ἡμῖν οὐ ποιήσασι ὀρθῶς· ἐπαερθέντες γὰρ κιβδήλοισι μαντηίοισι ἄνδρας ξείνους ἐόντας ἡμῖν τὰ μάλιστα καὶ ἀναδεκομένους ὑποχειρίας παρέξειν τὰς Ἀθήνας, τούτους ἐκ τῆς πατρίδος ἐξηλάσαμεν, καὶ ἔπειτα ποιήσαντες ταῦτα δήμῳ ἀχαρίστῳ παρεδώκαμεν τὴν πόλιν· ὃς ἐπείτε διʼ ἡμέας ἐλευθερωθεὶς ἀνέκυψε, ἡμέας μὲν καὶ τὸν βασιλέα ἡμέων περιυβρίσας ἐξέβαλε, δόξαν δὲ φύσας αὐξάνεται, ὥστε ἐκμεμαθήκασι μάλιστα μὲν οἱ περίοικοι αὐτῶν Βοιωτοὶ καὶ Χαλκιδέες, τάχα δέ τις καὶ ἄλλος ἐκμαθήσεται ἁμαρτών. ἐπείτε δὲ ἐκεῖνα ποιήσαντες ἡμάρτομεν, νῦν πειρησόμεθα σφέας ἅμα ὑμῖν ἀπικόμενοι τίσασθαι· αὐτοῦ γὰρ τούτου εἵνεκεν τόνδε τε Ἱππίην μετεπεμψάμεθα καὶ ὑμέας ἀπὸ τῶν πολίων, ἵνα κοινῷ τε λόγῳ καὶ κοινῷ στόλῳ ἐσαγαγόντες αὐτὸν ἐς τὰς Ἀθήνας ἀποδῶμεν τὰ καὶ ἀπειλόμεθα.” 5.92 Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς. 5.92 Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημο