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99 results for "dreams"

1. Hebrew Bible, Genesis, 41.1-41.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dream interpreters/interpretation (egypt), joseph and the pharaohs dreams Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 85, 86

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. "וַתֹּאכַלְנָה הַפָּרוֹת הָרַקּוֹת וְהָרָעוֹת אֵת שֶׁבַע הַפָּרוֹת הָרִאשֹׁנוֹת הַבְּרִיאֹת׃", 41.2. "וְהִנֵּה מִן־הַיְאֹר עֹלֹת שֶׁבַע פָּרוֹת יְפוֹת מַרְאֶה וּבְרִיאֹת בָּשָׂר וַתִּרְעֶינָה בָּאָחוּ׃", 41.3. "וְקָמוּ שֶׁבַע שְׁנֵי רָעָב אַחֲרֵיהֶן וְנִשְׁכַּח כָּל־הַשָּׂבָע בְּאֶרֶץ מִצְרָיִם וְכִלָּה הָרָעָב אֶת־הָאָרֶץ׃", 41.3. "וְהִנֵּה שֶׁבַע פָּרוֹת אֲחֵרוֹת עֹלוֹת אַחֲרֵיהֶן מִן־הַיְאֹר רָעוֹת מַרְאֶה וְדַקּוֹת בָּשָׂר וַתַּעֲמֹדְנָה אֵצֶל הַפָּרוֹת עַל־שְׂפַת הַיְאֹר׃", 41.4. "וַתֹּאכַלְנָה הַפָּרוֹת רָעוֹת הַמַּרְאֶה וְדַקֹּת הַבָּשָׂר אֵת שֶׁבַע הַפָּרוֹת יְפֹת הַמַּרְאֶה וְהַבְּרִיאֹת וַיִּיקַץ פַּרְעֹה׃", 41.4. "אַתָּה תִּהְיֶה עַל־בֵּיתִי וְעַל־פִּיךָ יִשַּׁק כָּל־עַמִּי רַק הַכִּסֵּא אֶגְדַּל מִמֶּךָּ׃", 41.5. "וּלְיוֹסֵף יֻלַּד שְׁנֵי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב אֲשֶׁר יָלְדָה־לּוֹ אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אוֹן׃", 41.5. "וַיִּישָׁן וַיַּחֲלֹם שֵׁנִית וְהִנֵּה שֶׁבַע שִׁבֳּלִים עֹלוֹת בְּקָנֶה אֶחָד בְּרִיאוֹת וְטֹבוֹת׃", 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׃", 41.26. "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׃",

41.1. "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.", 41.26. "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.",

2. Homer, Odyssey, 6.13-6.40, 19.559-19.569 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •dreams and dream interpreters •dream interpreters/interpretation (greece and rome), dream interpretation literature Found in books: Johnston (2008), Ancient Greek Divination, 134, 135; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27

3. Homer, Iliad, 1.62-1.64, 2.1-2.75 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •dreams and dream interpreters •dream interpreters/interpretation (greece and rome), achilless call for a dream interpreter Found in books: Johnston (2008), Ancient Greek Divination, 134, 135; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58

1.62. / if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; 1.63. / if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; 1.64. / if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; 2.1. / 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, 2.2. / 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, 2.3. / 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, 2.4. / 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. / 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, 2.6. / 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, 2.7. / 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, 2.8. / 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, 2.9. / 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, 2.10. / 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, 2.11. / 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, 2.12. / 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, 2.13. / 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, 2.14. / 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, 2.15. / since 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. 2.16. / since 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. 2.17. / since 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. 2.18. / since 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. 2.19. / since 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, 2.21. / 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, 2.22. / 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, 2.23. / 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, 2.24. / 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. 2.26. / 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. 2.27. / 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. 2.28. / 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. 2.29. / 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. 2.31. / 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. 2.32. / 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. 2.33. / 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, 2.36. / 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, 2.37. / 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, 2.38. / 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, 2.39. / 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, 2.41. / 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, 2.42. / 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, 2.43. / 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, 2.44. / 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, 2.46. / 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, 2.47. / 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, 2.48. / 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, 2.49. / 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. 2.51. / 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. 2.52. / 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. 2.53. / 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. 2.54. / 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: 2.56. / 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: 2.57. / 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: 2.58. / 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: 2.59. / 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. 2.61. / ‘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. 2.62. / ‘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. 2.63. / ‘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. 2.64. / ‘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. 2.66. / 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. 2.67. / 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. 2.68. / 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. 2.69. / 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; 2.71. / 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; 2.72. / 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; 2.73. / 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; 2.74. / 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.

4. Aeschylus, Libation-Bearers, 21-38, 40-41, 525, 39 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Johnston (2008), Ancient Greek Divination, 134

39. μέμφεσθαι τοὺς γᾶς

5. Pindar, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •dreams and dream interpreters, incubation oracles Found in books: Johnston (2008), Ancient Greek Divination, 91, 92

6. Pindar, Pythian Odes, 4.160-4.164 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •dreams and dream interpreters, incubation oracles Found in books: Johnston (2008), Ancient Greek Divination, 90

7. Aeschylus, Seven Against Thebes, 587-588 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Johnston (2008), Ancient Greek Divination, 93

588. q rend=

8. Aristophanes, Birds, 521 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 137

521. Λάμπων δ' ὄμνυς' ἔτι καὶ νυνὶ τὸν χῆν', ὅταν ἐξαπατᾷ τι.

9. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 137

22c. ἃ ποιοῖεν, ἀλλὰ φύσει τινὶ καὶ ἐνθουσιάζοντες ὥσπερ οἱ θεομάντεις καὶ οἱ χρησμῳδοί· καὶ γὰρ οὗτοι λέγουσι μὲν πολλὰ καὶ καλά, ἴσασιν δὲ οὐδὲν ὧν λέγουσι. τοιοῦτόν τί μοι ἐφάνησαν πάθος καὶ οἱ ποιηταὶ πεπονθότες, καὶ ἅμα ᾐσθόμην αὐτῶν διὰ τὴν ποίησιν οἰομένων καὶ τἆλλα σοφωτάτων εἶναι ἀνθρώπων ἃ οὐκ ἦσαν. ἀπῇα οὖν καὶ ἐντεῦθεν τῷ αὐτῷ οἰόμενος περιγεγονέναι ᾧπερ καὶ τῶν πολιτικῶν.

22c. that what they composed they composed not by wisdom, but by nature and because they were inspired, like the prophets and givers of oracles; for these also say many fine things, but know none of the things they say; it was evident to me that the poets too had experienced something of this same sort. And at the same time I perceived that they, on account of their poetry, thought that they were the wisest of men in other things as well, in which they were not. So I went away from them also thinking that I was superior to them in the same thing in which I excelled the public men.Finally then I went to the hand-workers.

10. Plato, Crito, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 135

44a. ΚΡ. πόθεν τοῦτο τεκμαίρῃ; ΣΩ. ἐγώ σοι ἐρῶ. τῇ γάρ που ὑστεραίᾳ δεῖ με ἀποθνῄσκειν ἢ ᾗ ἂν ἔλθῃ τὸ πλοῖον. ΚΡ. φασί γέ τοι δὴ οἱ τούτων κύριοι. ΣΩ. οὐ τοίνυν τῆς ἐπιούσης ἡμέρας οἶμαι αὐτὸ ἥξειν ἀλλὰ τῆς ἑτέρας. τεκμαίρομαι δὲ ἔκ τινος ἐνυπνίου ὃ ἑώρακα ὀλίγον πρότερον ταύτης τῆς νυκτός· καὶ κινδυνεύεις ἐν καιρῷ τινι οὐκ ἐγεῖραί με. ΚΡ. ἦν δὲ δὴ τί τὸ ἐνύπνιον; ΣΩ. ἐδόκει τίς μοι γυνὴ προσελθοῦσα καλὴ καὶ εὐειδής,

44a. Crito. What is your reason for not thinking so? Socrates. I will tell you. I must die on the day after the ship comes in, must I not? Crito. So those say who have charge of these matters. Socrates. Well, I think it will not come in today, but tomorrow. And my reason for this is a dream which I had a little while ago in the course of this night. And perhaps you let me sleep just at the right time. Crito. What was the dream? Socrates. I dreamed that a beautiful, fair woman, clothed in white raiment, came to me and called me

11. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 137

99c. γίγνεται· ᾗ οἱ πολιτικοὶ ἄνδρες χρώμενοι τὰς πόλεις ὀρθοῦσιν, οὐδὲν διαφερόντως ἔχοντες πρὸς τὸ φρονεῖν ἢ οἱ χρησμῳδοί τε καὶ οἱ θεομάντεις· καὶ γὰρ οὗτοι ἐνθουσιῶντες λέγουσιν μὲν ἀληθῆ καὶ πολλά, ἴσασι δὲ οὐδὲν ὧν λέγουσιν. ΜΕΝ. κινδυνεύει οὕτως ἔχειν. ΣΩ. οὐκοῦν, ὦ Μένων, ἄξιον τούτους θείους καλεῖν τοὺς ἄνδρας, οἵτινες νοῦν μὴ ἔχοντες πολλὰ καὶ μεγάλα κατορθοῦσιν ὧν πράττουσι καὶ λέγουσι; ΜΕΝ. πάνυ γε. ΣΩ. ὀρθῶς ἄρʼ ἂν καλοῖμεν θείους τε οὓς νυνδὴ ἐλέγομεν

99c. This is the means which statesmen employ for their direction of states, and they have nothing more to do with wisdom than soothsayers and diviners; for these people utter many a true thing when inspired, but have no knowledge of anything they say. Men. I daresay that is so. Soc. And may we, Meno, rightly call those men divine who, having no understanding, yet succeed in many a great deed and word? Men. Certainly. Soc. Then we shall be right in calling those divine of whom

12. Plato, Ion, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 137

534c. τῶν πραγμάτων, ὥσπερ σὺ περὶ Ὁμήρου, ἀλλὰ θείᾳ μοίρᾳ, τοῦτο μόνον οἷός τε ἕκαστος ποιεῖν καλῶς ἐφʼ ὃ ἡ Μοῦσα αὐτὸν ὥρμησεν, ὁ μὲν διθυράμβους, ὁ δὲ ἐγκώμια, ὁ δὲ ὑπορχήματα, ὁ δʼ ἔπη, ὁ δʼ ἰάμβους· τὰ δʼ ἄλλα φαῦλος αὐτῶν ἕκαστός ἐστιν. οὐ γὰρ τέχνῃ ταῦτα λέγουσιν ἀλλὰ θείᾳ δυνάμει, ἐπεί, εἰ περὶ ἑνὸς τέχνῃ καλῶς ἠπίσταντο λέγειν, κἂν περὶ τῶν ἄλλων ἁπάντων· διὰ ταῦτα δὲ ὁ θεὸς ἐξαιρούμενος τούτων τὸν νοῦν τούτοις χρῆται ὑπηρέταις καὶ

534c. as you do about Homer—but by a divine dispensation, each is able only to compose that to which the Muse has stirred him, this man dithyrambs, another laudatory odes, another dance-songs, another epic or else iambic verse; but each is at fault in any other kind. For not by art do they utter these things, but by divine influence; since, if they had fully learnt by art to speak on one kind of theme, they would know how to speak on all. And for this reason God takes away the mind of these men and uses them as his ministers, just as he does soothsayers and godly seers,

13. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 9, 10

202e. μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ.

202e. Through it are conveyed all divination and priestcraft concerning sacrifice and ritual

14. Hippocrates, The Sacred Disease, 18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 15

15. Hippocrates, On Regimen In Acute Diseases, 1.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 15

16. Herodotus, Histories, 1.52, 1.107-1.108, 1.120-1.128, 5.56, 7.12-7.18, 7.140-7.144, 8.134 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •dreams and dream interpreters, incubation oracles •dreams and dream interpreters •dreams and dream interpreters, dream books Found in books: Johnston (2008), Ancient Greek Divination, 94, 95, 134, 135, 136, 137

1.52. Such were the gifts which he sent to Delphi . To Amphiaraus, of whose courage and fate he had heard, he dedicated a shield made entirely of gold and a spear all of solid gold, point and shaft alike. Both of these were until my time at Thebes , in the Theban temple of Ismenian Apollo. 1.107. Afterwards, Cyaxares died after a reign of forty years (among which I count the years of the Scythian domination) and his son Astyages inherited the sovereignty. Astyages had a daughter, whom he called Mandane: he dreamed that she urinated so much that she filled his city and flooded all of Asia . He communicated this vision to those of the Magi who interpreted dreams, and when he heard what they told him he was terrified; ,and presently, when Mandane was of marriageable age, he feared the vision too much to give her to any Mede worthy to marry into his family, but married her to a Persian called Cambyses, a man whom he knew to be wellborn and of a quiet temper: for Astyages held Cambyses to be much lower than a Mede of middle rank. 1.108. But during the first year that Mandane was married to Cambyses, Astyages saw a second vision. He dreamed that a vine grew out of the genitals of this daughter, and that the vine covered the whole of Asia . ,Having seen this vision, and communicated it to the interpreters of dreams, he sent to the Persians for his daughter, who was about to give birth, and when she arrived kept her guarded, meaning to kill whatever child she bore: for the interpreters declared that the meaning of his dream was that his daughter's offspring would rule in his place. ,Anxious to prevent this, Astyages, when Cyrus was born, summoned Harpagus, a man of his household who was his most faithful servant among the Medes and was administrator of all that was his, and he said: ,“Harpagus, whatever business I turn over to you, do not mishandle it, and do not leave me out of account and, giving others preference, trip over your own feet afterwards. Take the child that Mandane bore, and carry him to your house, and kill him; and then bury him however you like.” ,“O King,” Harpagus answered, “never yet have you noticed anything displeasing in your man; and I shall be careful in the future, too, not to err in what concerns you. If it is your will that this be done, then my concern ought to be to attend to it scrupulously.” 1.120. Thus Astyages punished Harpagus. But, to help him to decide about Cyrus, he summoned the same Magi who had interpreted his dream as I have said: and when they came, Astyages asked them how they had interpreted his dream. They answered as before, and said that the boy must have been made king had he lived and not died first. ,Then Astyages said, “The boy is safe and alive, and when he was living in the country the boys of his village made him king, and he duly did all that is done by true kings: for he assigned to each individually the roles of bodyguards and sentinels and messengers and everything else, and so ruled. And what do you think is the significance of this?” ,“If the boy is alive,” said the Magi, “and has been made king without premeditation, then be confident on this score and keep an untroubled heart: he will not be made king a second time. Even in our prophecies, it is often but a small thing that has been foretold and the consequences of dreams come to nothing in the end.” ,“I too, Magi,” said Astyages, “am very much of your opinion: that the dream came true when the boy was called king, and that I have no more to fear from him. Nevertheless consider well and advise me what will be safest both for my house and for you.” ,The Magi said, “O King, we too are very anxious that your sovereignty prosper: for otherwise, it passes from your nation to this boy who is a Persian, and so we Medes are enslaved and held of no account by the Persians, as we are of another blood, but while you, our countryman, are established king, we have our share of power, and great honor is shown us by you. ,Thus, then, we ought by all means to watch out for you and for your sovereignty. And if at the present time we saw any danger we would declare everything to you: but now the dream has had a trifling conclusion, and we ourselves are confident and advise you to be so also. As for this boy, send him out of your sight to the Persians and to his parents.” 1.121. Hearing this, Astyages was glad, and calling Cyrus, said, “My boy, I did you wrong because of a vision I had in a dream, that meant nothing, but by your own destiny you still live; now therefore, go to the Persians, and good luck go with you; I will send guides with you. When you get there you will find a father and mother unlike the cowherd, Mitradates, and his wife.” 1.122. After saying this, Astyages sent Cyrus away. When he returned to Cambyses' house, his parents received him there, and learning who he was they welcomed him enthusiastically, for they had supposed that long ago he had been killed, and they asked him how his life had been saved. ,Then he told them, and said that until now he had known nothing but been very deceived, but that on the way he had heard the whole story of his misfortune; for he had thought, he said, that Astyages' cowherd was his father, but in his journey from the city his escort had told him the whole story. ,And he had been raised, he said, by the cowherd's wife, and he was full of her praises, and in his tale he was constantly speaking of Cyno. Hearing this name, his parents circulated a story that Cyrus was suckled by a dog when exposed, thinking in this way to make the story of his salvation seem more marvellous to the Persians. 1.123. This then was the beginning of that legend. But as Cyrus grew up to be the manliest and best loved of his peers, Harpagus courted him and sent him gifts, wishing to be avenged on Astyages; for he saw no hope for a private man like himself of punishing Astyages, but as he saw Cyrus growing up, he tried to make him an ally, for he likened Cyrus' misfortune to his own. ,Even before this the following had been done by him: since Astyages was harsh toward the Medes, he associated with each of the chief Medes and persuaded them to make Cyrus their leader and depose Astyages. ,So much being ready and done, Harpagus wanted to reveal his intent to Cyrus, who then lived among the Persians. But the roads were guarded, and he had no plan for sending a message but this: ,he carefully slit the belly of a hare, and then leaving it as it was without further harm he put into it a paper on which he wrote what he thought best. Then he sewed up the hare's belly, and sent it to Persia by the most trusted of his servants, giving him nets to carry as if he were a huntsman. The messenger was instructed to give Cyrus the hare and tell him by word of mouth to cut it open with his own hands, with no one else present. 1.124. All this was done. Cyrus took the hare and slit it and read the paper which was in it; the writing was as follows: “Son of Cambyses, since the gods watch over you (otherwise you would not have prospered so) avenge yourself now on Astyages, your murderer; ,for thanks to his intention you are dead, while thanks to the gods, and me, you live. I expect that long ago you heard the story of what was done concerning you and how Astyages treated me because I did not kill you but gave you to the cowherd. If, then, you will listen to me, you shall rule all the country which is now ruled by Astyages. Persuade the Persians to rebel, and lead their army against the Medes; ,then you have your wish, whether I am appointed to command the army against you or some other notable man among the Medes: for they will of themselves revolt from Astyages and join you and try to pull him down. Seeing then that all is ready here, do as I say and do it quickly.” 1.125. When Cyrus read this, he deliberated as to what was the shrewdest way to persuade the Persians to revolt; and what he thought to be most effective, he did: ,writing what he liked on a paper, he assembled the Persians, and then unfolded the paper and declared that in it Astyages appointed him leader of the Persian armies. “Now,” he said in his speech, “I command you, men of Persia , to come, each provided with a sickle.” This is what Cyrus said. ,Now there are many tribes in Persia : those of them that Cyrus assembled and persuaded to revolt from the Medes were the Pasargadae, the Maraphii, and the Maspii. On these all the other Persians depend. The chief tribe is that of the Pasargadae; to them belongs the clan of the Achaemenidae, the royal house of Persia . ,The other Persian tribes are the Panthialaei, the Derusiaei, and the Germanii, all tillers of the soil, and the Dai, the Mardi, the Dropici, the Sagartii, all wandering herdsmen. 1.126. So when they all came with sickles as ordered, Cyrus commanded them to reclaim in one day a thorny tract of Persia , of two and one quarter or two and one half miles each way in extent. ,The Persians accomplished the task appointed; Cyrus then commanded them to wash themselves and come the next day; meanwhile, collecting his father's goats and sheep and oxen in one place, he slaughtered and prepared them as a feast for the Persian host, providing also wine and all the foods that were most suitable. ,When the Persians came on the next day he had them sit and feast in a meadow. After dinner he asked them which they liked more: their task of yesterday or their present pastime. ,They answered that the difference was great: all yesterday they had had nothing but evil, to-day nothing but good. Then, taking up their word, Cyrus laid bare his whole purpose, and said: ,“This is your situation, men of Persia : obey me and you shall have these good things and ten thousand others besides with no toil and slavery; but if you will not obey me, you will have labors unnumbered like your toil of yesterday. ,Now, then, do as I tell you, and win your freedom. For I think that I myself was born by a divine chance to undertake this work; and I hold you fully as good men as the Medes in war and in everything else. All this is true; therefore revolt from Astyages quickly now!” 1.127. The Persians had long been discontent that the Medes ruled them, and now having got a champion they were glad to win their freedom. But when Astyages heard that Cyrus was about this business, he sent a messenger to summon him; ,Cyrus told the messenger to take back word that Astyages would see him sooner than he liked. Hearing this, Astyages armed all his Medes, and was distracted by Providence so that he forgot what he had done to Harpagus, and appointed him to command the army. ,So when the Medes marched out and engaged with the Persians, those who were not in on the plan fought, while others deserted to the enemy, and most were deliberate cowards and ran. 1.128. Thus the Median army was shamefully scattered. As soon as Astyages heard, he sent a threatening message to Cyrus: “Nevertheless, Cyrus shall not rejoice”; ,and with that he took the Magi who interpreted dreams, who had persuaded him to let Cyrus go free, and impaled them; then he armed the Medes who were left in the city, the very young and very old men. ,Leading these out, and engaging the Persians, he was beaten: Astyages himself was taken prisoner, and lost the Median army which he led. 5.56. Now this was the vision which Hipparchus saw in a dream: in the night before the date Panathenaea /date he thought that a tall and handsome man stood over him uttering these riddling verses: quote l met="dact" O lion, endure the unendurable with a lion's heart. /l l No man on earth does wrong without paying the penalty. /l /quote ,As soon as it was day, he imparted this to the interpreters of dreams, and presently putting the vision from his mind, he led the procession in which he met his death. 7.12. The discussion went that far; then night came, and Xerxes was pricked by the advice of Artabanus. Thinking it over at night, he saw clearly that to send an army against Hellas was not his affair. He made this second resolve and fell asleep; then (so the Persians say) in the night he saw this vision: It seemed to Xerxes that a tall and handsome man stood over him and said, ,“Are you then changing your mind, Persian, and will not lead the expedition against Hellas, although you have proclaimed the mustering of the army? It is not good for you to change your mind, and there will be no one here to pardon you for it; let your course be along the path you resolved upon yesterday.” 7.13. So the vision spoke, and seemed to Xerxes to vanish away. When day dawned, the king took no account of this dream, and he assembled the Persians whom he had before gathered together and addressed them thus: ,“Persians, forgive me for turning and twisting in my purpose; I am not yet come to the fullness of my wisdom, and I am never free from people who exhort me to do as I said. It is true that when I heard Artabanus' opinion my youthful spirit immediately boiled up, and I burst out with an unseemly and wrongful answer to one older than myself; but now I see my fault and will follow his judgment. ,Be at peace, since I have changed my mind about marching against Hellas.” 7.14. When the Persians heard that, they rejoiced and made obeisance to him. But when night came on, the same vision stood again over Xerxes as he slept, and said, “Son of Darius, have you then plainly renounced your army's march among the Persians, and made my words of no account, as though you had not heard them? Know for certain that, if you do not lead out your army immediately, this will be the outcome of it: as you became great and mighty in a short time, so in a moment will you be brought low again.” 7.15. Greatly frightened by the vision, Xerxes leapt up from his bed, and sent a messenger to summon Artabanus. When he came, Xerxes said, “Artabanus, for a moment I was of unsound mind, and I answered your good advice with foolish words; but after no long time I repented, and saw that it was right for me to follow your advice. ,Yet, though I desire to, I cannot do it; ever since I turned back and repented, a vision keeps coming to haunt my sight, and it will not allow me to do as you advise; just now it has threatened me and gone. ,Now if a god is sending the vision, and it is his full pleasure that there this expedition against Hellas take place, that same dream will hover about you and give you the same command it gives me. I believe that this is most likely to happen, if you take all my apparel and sit wearing it upon my throne, and then lie down to sleep in my bed.” 7.16. Xerxes said this, but Artabanus would not obey the first command, thinking it was not right for him to sit on the royal throne; at last he was compelled and did as he was bid, saying first: ,“O king, I judge it of equal worth whether a man is wise or is willing to obey good advice; to both of these you have attained, but the company of bad men trips you up; just as they say that sea, of all things the most serviceable to men, is hindered from following its nature by the blasts of winds that fall upon it. ,It was not that I heard harsh words from you that stung me so much as that, when two opinions were laid before the Persians, one tending to the increase of pride, the other to its abatement, showing how evil a thing it is to teach the heart continual desire of more than it has, of these two opinions you preferred that one which was more fraught with danger to yourself and to the Persians. ,Now when you have turned to the better opinion, you say that, while intending to abandon the expedition against the Greeks, you are haunted by a dream sent by some god, which forbids you to disband the expedition. ,But this is none of heaven's working, my son. The roving dreams that visit men are of such nature as I shall teach you, since I am many years older than you. Those visions that rove about us in dreams are for the most part the thoughts of the day; and in these recent days we have been very busy with this expedition. ,But if this is not as I determine and it has something divine to it, then you have spoken the conclusion of the matter; let it appear to me just as it has to you, and utter its command. If it really wishes to appear, it should do so to me no more by virtue of my wearing your dress instead of mine, and my sleeping in your bed rather than in my own. ,Whatever it is that appears to you in your sleep, surely it has not come to such folly as to infer from your dress that I am you when it sees me. We now must learn if it will take no account of me and not deign to appear and haunt me, whether I am wearing your robes or my own, but will come to you; if it comes continually, I myself would say that it is something divine. ,If you are determined that this must be done and there is no averting it, and I must lie down to sleep in your bed, so be it; this duty I will fulfill, and let the vision appear also to me. But until then I will keep my present opinion.” 7.17. So spoke Artabanus and did as he was bid, hoping to prove Xerxes' words vain; he put on Xerxes' robes and sat on the king's throne. Then while he slept there came to him in his sleep the same dream that had haunted Xerxes; it stood over him and spoke thus: ,“Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.” 7.18. With this threat (so it seemed to Artabanus) the vision was about to burn his eyes with hot irons. He leapt up with a loud cry, then sat by Xerxes and told him the whole story of what he had seen in his dream, and next he said: ,“O King, since I have seen, as much as a man may, how the greater has often been brought low by the lesser, I forbade you to always give rein to your youthful spirit, knowing how evil a thing it is to have many desires, and remembering the end of Cyrus' expedition against the Massagetae and of Cambyses' against the Ethiopians, and I myself marched with Darius against the Scythians. ,Knowing this, I judged that you had only to remain in peace for all men to deem you fortunate. But since there is some divine motivation, and it seems that the gods mark Hellas for destruction, I myself change and correct my judgment. Now declare the gods' message to the Persians, and bid them obey your first command for all due preparation. Do this, so that nothing on your part be lacking to the fulfillment of the gods' commission.” ,After this was said, they were incited by the vision, and when daylight came Xerxes imparted all this to the Persians. Artabanus now openly encouraged that course which he alone had before openly discouraged. 7.140. The Athenians had sent messages to Delphi asking that an oracle be given them, and when they had performed all due rites at the temple and sat down in the inner hall, the priestess, whose name was Aristonice, gave them this answer: , quote type="oracle" l met="dact" Wretches, why do you linger here? Rather flee from your houses and city, /l l Flee to the ends of the earth from the circle embattled of Athens! /l l The head will not remain in its place, nor in the body, /l l Nor the feet beneath, nor the hands, nor the parts between; /l l But all is ruined, for fire and the headlong god of war speeding in a Syrian chariot will bring you low. /l /quote , quote type="oracle" l met="dact" Many a fortress too, not yours alone, will he shatter; /l l Many a shrine of the gods will he give to the flame for devouring; /l l Sweating for fear they stand, and quaking for dread of the enemy, /l l Running with gore are their roofs, foreseeing the stress of their sorrow; /l l Therefore I bid you depart from the sanctuary. /l l Have courage to lighten your evil. /l /quote 7.141. When the Athenian messengers heard that, they were very greatly dismayed, and gave themselves up for lost by reason of the evil foretold. Then Timon son of Androbulus, as notable a man as any Delphian, advised them to take boughs of supplication and in the guise of suppliants, approach the oracle a second time. ,The Athenians did exactly this; “Lord,” they said, “regard mercifully these suppliant boughs which we bring to you, and give us some better answer concerning our country. Otherwise we will not depart from your temple, but remain here until we die.” Thereupon the priestess gave them this second oracle: , quote type="oracle" l met="dact" Vainly does Pallas strive to appease great Zeus of Olympus; /l l Words of entreaty are vain, and so too cunning counsels of wisdom. /l l Nevertheless I will speak to you again of strength adamantine. /l l All will be taken and lost that the sacred border of Cecrops /l l Holds in keeping today, and the dales divine of Cithaeron; /l l Yet a wood-built wall will by Zeus all-seeing be granted /l l To the Trito-born, a stronghold for you and your children. /l /quote , quote type="oracle" l met="dact" Await not the host of horse and foot coming from Asia, /l l Nor be still, but turn your back and withdraw from the foe. /l l Truly a day will come when you will meet him face to face. /l l Divine Salamis, you will bring death to women's sons /l l When the corn is scattered, or the harvest gathered in. /l /quote 7.142. This answer seemed to be and really was more merciful than the first, and the envoys, writing it down, departed for Athens. When the messengers had left Delphi and laid the oracle before the people, there was much inquiry concerning its meaning, and among the many opinions which were uttered, two contrary ones were especially worthy of note. Some of the elder men said that the gods answer signified that the acropolis should be saved, for in old time the acropolis of Athens had been fenced by a thorn hedge, ,which, by their interpretation, was the wooden wall. But others supposed that the god was referring to their ships, and they were for doing nothing but equipping these. Those who believed their ships to be the wooden wall were disabled by the two last verses of the oracle: quote type="oracle" l met="dact" Divine Salamis, you will bring death to women's sons /l l When the corn is scattered, or the harvest gathered in. /l /quote ,These verses confounded the opinion of those who said that their ships were the wooden wall, for the readers of oracles took the verses to mean that they should offer battle by sea near Salamis and be there overthrown. 7.143. Now there was a certain Athenian, by name and title Themistocles son of Neocles, who had lately risen to be among their chief men. He claimed that the readers of oracles had incorrectly interpreted the whole of the oracle and reasoned that if the verse really pertained to the Athenians, it would have been formulated in less mild language, calling Salamis “cruel” rather than “divine ” seeing that its inhabitants were to perish. ,Correctly understood, the gods' oracle was spoken not of the Athenians but of their enemies, and his advice was that they should believe their ships to be the wooden wall and so make ready to fight by sea. ,When Themistocles put forward this interpretation, the Athenians judged him to be a better counsellor than the readers of oracles, who would have had them prepare for no sea fight, and, in short, offer no resistance at all, but leave Attica and settle in some other country. 7.144. The advice of Themistocles had prevailed on a previous occasion. The revenues from the mines at Laurium had brought great wealth into the Athenians' treasury, and when each man was to receive ten drachmae for his share, Themistocles persuaded the Athenians to make no such division but to use the money to build two hundred ships for the war, that is, for the war with Aegina. ,This was in fact the war the outbreak of which saved Hellas by compelling the Athenians to become seamen. The ships were not used for the purpose for which they were built, but later came to serve Hellas in her need. These ships, then, had been made and were already there for the Athenians' service, and now they had to build yet others. ,In their debate after the giving of the oracle they accordingly resolved that they would put their trust in the god and meet the foreign invader of Hellas with the whole power of their fleet, ships and men, and with all other Greeks who were so minded. 8.134. This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place.

17. Euripides, Ion, 300-303, 404-406, 408-409, 407 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Johnston (2008), Ancient Greek Divination, 95

18. Sophocles, Electra, 837, 839-841, 838 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Johnston (2008), Ancient Greek Divination, 93

19. Euripides, Iphigenia Among The Taurians, 1234-1256, 1258-1284, 1257 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Johnston (2008), Ancient Greek Divination, 135, 136

20. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Johnston (2008), Ancient Greek Divination, 15

571c. τῶν δὲ ἰσχυρότεραι καὶ πλείους.

571c. while in others the remt is stronger and more numerous. What desires do you mean? he said. Those, said I, that are awakened in sleep when the rest of the soul, the rational, gentle and domit part, slumbers, but the beastly and savage part, replete with food and wine, gambols and, repelling sleep, endeavors to sally forth and satisfy its own instincts. You are aware that in such case there is nothing it will not venture to undertake as being released from all sense of shame and all reason. It does not shrink from attempting to lie with a mother

21. Theophrastus, Characters, 16.11 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 109

22. Lycophron, Alexandra, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dreams and dream interpreters, incubation oracles Found in books: Johnston (2008), Ancient Greek Divination, 91

23. Cicero, On Divination, 1.5, 1.11-1.13, 1.34, 1.37-1.38, 1.40, 1.62, 1.64, 1.66-1.72, 1.79, 1.109-1.115, 2.26-2.27, 2.120, 2.145 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •dreams and dream interpreters •dreams and dream interpreters, incubation oracles •dreams and dream interpreters, dream books •dream interpreters/interpretation (greece and rome), dream interpretation in context of divination •cicero (m. tullius cicero), on infertility and dream interpreters Found in books: Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 59; Johnston (2008), Ancient Greek Divination, 9, 14, 15, 16, 93; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 5

1.5. Atque haec, ut ego arbitror, veteres rerum magis eventis moniti quam ratione docti probaverunt. Philosophorum vero exquisita quaedam argumenta, cur esset vera divinatio, collecta sunt; e quibus, ut de antiquissumis loquar, Colophonius Xenophanes unus, qui deos esse diceret, divinationem funditus sustulit; reliqui vero omnes praeter Epicurum balbutientem de natura deorum divinationem probaverunt, sed non uno modo. Nam cum Socrates omnesque Socratici Zenoque et ii, qui ab eo essent profecti, manerent in antiquorum philosophorum sententia vetere Academia et Peripateticis consentientibus, cumque huic rei magnam auctoritatem Pythagoras iam ante tribuisset, qui etiam ipse augur vellet esse, plurumisque locis gravis auctor Democritus praesensionem rerum futurarum conprobaret, Dicaearchus Peripateticus cetera divinationis genera sustulit, somniorum et furoris reliquit, Cratippusque, familiaris noster, quem ego parem summis Peripateticis iudico, isdem rebus fidem tribuit, reliqua divinationis genera reiecit. 1.11. Ego vero, inquam, philosophiae, Quinte, semper vaco; hoc autem tempore, cum sit nihil aliud, quod lubenter agere possim, multo magis aveo audire, de divinatione quid sentias. Nihil, inquit, equidem novi, nec quod praeter ceteros ipse sentiam; nam cum antiquissimam sententiam, tum omnium populorum et gentium consensu conprobatam sequor. Duo sunt enim dividi genera, quorum alterum artis est, alterum naturae. 1.12. Quae est autem gens aut quae civitas, quae non aut extispicum aut monstra aut fulgora interpretantium aut augurum aut astrologorum aut sortium (ea enim fere artis sunt) aut somniorum aut vaticinationum (haec enim duo naturalia putantur) praedictione moveatur? Quarum quidem rerum eventa magis arbitror quam causas quaeri oportere. Est enim vis et natura quaedam, quae tum observatis longo tempore significationibus, tum aliquo instinctu inflatuque divino futura praenuntiat. Quare omittat urguere Carneades, quod faciebat etiam Panaetius requirens, Iuppiterne cornicem a laeva, corvum ab dextera canere iussisset. Observata sunt haec tempore inmenso et in significatione eventis animadversa et notata. Nihil est autem, quod non longinquitas temporum excipiente memoria prodendisque monumentis efficere atque adsequi possit. 1.13. Mirari licet, quae sint animadversa a medicis herbarum genera, quae radicum ad morsus bestiarum, ad oculorum morbos, ad vulnera, quorum vim atque naturam ratio numquam explicavit, utilitate et ars est et inventor probatus. Age ea, quae quamquam ex alio genere sunt, tamen divinationi sunt similiora, videamus: Atque etiam ventos praemonstrat saepe futuros Inflatum mare, cum subito penitusque tumescit, Saxaque cana salis niveo spumata liquore Tristificas certant Neptuno reddere voces, Aut densus stridor cum celso e vertice montis Ortus adaugescit scopulorum saepe repulsus. Atque his rerum praesensionibus Prognostica tua referta sunt. Quis igitur elicere causas praesensionum potest? etsi video Boe+thum Stoicum esse conatum, qui hactenus aliquid egit, ut earum rationem rerum explicaret, quae in mari caelove fierent. 1.34. Iis igitur adsentior, qui duo genera divinationum esse dixerunt, unum, quod particeps esset artis, alterum, quod arte careret. Est enim ars in iis, qui novas res coniectura persequuntur, veteres observatione didicerunt. Carent autem arte ii, qui non ratione aut coniectura observatis ac notatis signis, sed concitatione quadam animi aut soluto liberoque motu futura praesentiunt, quod et somniantibus saepe contingit et non numquam vaticitibus per furorem, ut Bacis Boeotius, ut Epimenides Cres, ut Sibylla Erythraea. Cuius generis oracla etiam habenda sunt, non ea, quae aequatis sortibus ducuntur, sed illa, quae instinctu divino adflatuque funduntur; etsi ipsa sors contemnenda non est, si et auctoritatem habet vetustatis, ut eae sunt sortes, quas e terra editas accepimus; quae tamen ductae ut in rem apte cadant, fieri credo posse divinitus. Quorum omnium interpretes, ut grammatici poe+tarum, proxime ad eorum, quos interpretantur, divinationem videntur accedere. 1.37. Age, barbari vani atque fallaces; num etiam Graiorum historia mentita est? Quae Croeso Pythius Apollo, ut de naturali divinatione dicam, quae Atheniensibus, quae Lacedaemoniis, quae Tegeatis, quae Argivis, quae Corinthiis responderit, quis ignorat? Collegit innumerabilia oracula Chrysippus nec ullum sine locuplete auctore atque teste; quae, quia nota tibi sunt, relinquo; defendo unum hoc: Numquam illud oraclum Delphis tam celebre et tam clarum fuisset neque tantis donis refertum omnium populorum atque regum, nisi omnis aetas oraclorum illorum veritatem esset experta. 1.38. Idem iam diu non facit. Ut igitur nunc in minore gloria est, quia minus oraculorum veritas excellit, sic tum nisi summa veritate in tanta gloria non fuisset. Potest autem vis illa terrae, quae mentem Pythiae divino adflatu concitabat, evanuisse vetustate, ut quosdam evanuisse et exaruisse amnes aut in alium cursum contortos et deflexos videmus. Sed, ut vis, acciderit; magna enim quaestio est; modo maneat id, quod negari non potest, nisi omnem historiam perverterimus, multis saeclis verax fuisse id oraculum. 1.40. Num te ad fabulas revoco vel nostrorum vel Graecorum poe+tarum? Narrat enim et apud Ennium Vestalis illa: Eccita cum tremulis anus attulit artubus lumen, Talia tum memorat lacrimans exterrita somno: “Eurydica prognata, pater quam noster amavit, Vires vitaque corpus meum nunc deserit omne. Nam me visus homo pulcher per amoena salicta Et ripas raptare locosque novos; ita sola Postilla, germana soror, errare videbar Tardaque vestigare et quaerere te neque posse Corde capessere; semita nulla pedem stabilibat. 1.62. Epicurum igitur audiemus potius? Namque Carneades concertationis studio modo hoc, modo illud ait; ille, quod sentit; sentit autem nihil umquam elegans, nihil decorum. Hunc ergo antepones Platoni et Socrati? qui ut rationem non redderent, auctoritate tamen hos minutos philosophos vincerent. Iubet igitur Plato sic ad somnum proficisci corporibus adfectis, ut nihil sit, quod errorem animis perturbationemque adferat. Ex quo etiam Pythagoriis interdictum putatur, ne faba vescerentur, quod habet inflationem magnam is cibus tranquillitati mentis quaerenti vera contrariam. 1.64. Divinare autem morientes illo etiam exemplo confirmat Posidonius, quod adfert, Rhodium quendam morientem sex aequales nominasse et dixisse, qui primus eorum, qui secundus, qui deinde deinceps moriturus esset. Sed tribus modis censet deorum adpulsu homines somniare, uno, quod provideat animus ipse per sese, quippe qui deorum cognatione teneatur, altero, quod plenus ae+r sit inmortalium animorum, in quibus tamquam insignitae notae veritatis appareant, tertio, quod ipsi di cum dormientibus conloquantur. Idque, ut modo dixi, facilius evenit adpropinquante morte, ut animi futura augurentur. 1.66. Inest igitur in animis praesagitio extrinsecus iniecta atque inclusa divinitus. Ea si exarsit acrius, furor appellatur, cum a corpore animus abstractus divino instinctu concitatur. H. Séd quid oculis rábere visa es dérepente ardéntibus? U/bi paulo ante sápiens illa vírginalis modéstia? C. Máter, optumárum multo múlier melior múlierum, Míssa sum supérstitiosis háriolatiónibus; Námque Apollo fátis fandis démentem invitám ciet. Vírgines vereór aequalis, pátris mei meum factúm pudet, O/ptumi viri/; mea mater, túi me miseret, méi piget. O/ptumam progéniem Priamo péperisti extra me; hóc dolet. Mén obesse, illós prodesse, me óbstare, illos óbsequi? O poe+ma tenerum et moratum atque molle! Sed hoc minus ad rem; 1.67. illud, quod volumus, expressum est, ut vaticinari furor vera soleat. A/dest, adest fax óbvoluta sánguine atque íncendio! Múltos annos látuit; cives, férte opem et restínguite. Deus inclusus corpore humano iam, non Cassandra loquitur. Iámque mari magnó classis cita Téxitur; exitium éxamen rapit; A/dveniet, fera vélivolantibus Návibus complebít manus litora. Tragoedias loqui videor et fabulas. 1.68. At ex te ipso non commenticiam rem, sed factam eiusdem generis audivi: C. Coponium ad te venisse Dyrrhachium, cum praetorio imperio classi Rhodiae praeesset, cumprime hominem prudentem atque doctum, eumque dixisse remigem quendam e quinqueremi Rhodiorum vaticinatum madefactum iri minus xxx diebus Graeciam sanguine, rapinas Dyrrhachii et conscensionem in naves cum fuga fugientibusque miserabilem respectum incendiorum fore, sed Rhodiorum classi propinquum reditum ac domum itionem dari; tum neque te ipsum non esse commotum Marcumque Varronem et M. Catonem, qui tum ibi erant, doctos homines, vehementer esse perterritos; paucis sane post diebus ex Pharsalia fuga venisse Labienum; qui cum interitum exercitus nuntiavisset, reliqua vaticinationis brevi esse confecta. 1.69. Nam et ex horreis direptum effusumque frumentum vias omnis angiportusque constraverat, et naves subito perterriti metu conscendistis et noctu ad oppidum respicientes flagrantis onerarias, quas incenderant milites, quia sequi noluerant, videbatis; postremo a Rhodia classe deserti verum vatem fuisse sensistis. 1.70. Exposui quam brevissime potui somnii et furoris oracla, quae carere arte dixeram. Quorum amborum generum una ratio est, qua Cratippus noster uti solet, animos hominum quadam ex parte extrinsecus esse tractos et haustos (ex quo intellegitur esse extra divinum animum, humanus unde ducatur), humani autem animi eam partem, quae sensum, quae motum, quae adpetitum habeat, non esse ab actione corporis seiugatam; quae autem pars animi rationis atque intellegentiae sit particeps, eam tum maxume vigere, cum plurimum absit a corpore. 1.71. Itaque expositis exemplis verarum vaticinationum et somniorum Cratippus solet rationem concludere hoc modo: Si sine oculis non potest exstare officium et munus oculorum, possunt autem aliquando oculi non fungi suo munere, qui vel semel ita est usus oculis, ut vera cerneret, is habet sensum oculorum vera cernentium. Item igitur, si sine divinatione non potest officium et munus divinationis exstare, potest autem quis, cum divinationem habeat, errare aliquando nec vera cernere, satis est ad confirmandam divinationem semel aliquid esse ita divinatum, ut nihil fortuito cecidisse videatur. Sunt autem eius generis innumerabilia; esse igitur divinationem confitendum est. Quae vero aut coniectura explicantur aut eventis animadversa ac notata sunt, ea genera dividi, ut supra dixi, non naturalia, sed artificiosa dicuntur; 1.72. in quo haruspices, augures coniectoresque numerantur. Haec inprobantur a Peripateticis, a Stoicis defenduntur. Quorum alia sunt posita in monumentis et disciplina, quod Etruscorum declarant et haruspicini et fulgurales et rituales libri, vestri etiam augurales, alia autem subito ex tempore coniectura explicantur, ut apud Homerum Calchas, qui ex passerum numero belli Troiani annos auguratus est, et ut in Sullae scriptum historia videmus, quod te inspectante factum est, ut, cum ille in agro Nolano inmolaret ante praetorium, ab infima ara subito anguis emergeret, cum quidem C. Postumius haruspex oraret illum, ut in expeditionem exercitum educeret; id cum Sulla fecisset, tum ante oppidum Nolam florentissuma Samnitium castra cepit. 1.79. Quid? amores ac deliciae tuae, Roscius, num aut ipse aut pro eo Lanuvium totum mentiebatur? Qui cum esset in cunabulis educareturque in Solonio, qui est campus agri Lanuvini, noctu lumine apposito experrecta nutrix animadvertit puerum dormientem circumplicatum serpentis amplexu. Quo aspectu exterrita clamorem sustulit. Pater autem Roscii ad haruspices rettulit, qui responderunt nihil illo puero clarius, nihil nobilius fore. Atque hanc speciem Pasiteles caelavit argento et noster expressit Archias versibus. Quid igitur expectamus? an dum in foro nobiscum di immortales, dum in viis versentur, dum domi? qui quidem ipsi se nobis non offerunt, vim autem suam longe lateque diffundunt, quam tum terrae cavernis includunt, tum hominum naturis implicant. Nam terrae vis Pythiam Delphis incitabat, naturae Sibyllam. Quid enim? non videmus, quam sint varia terrarum genera? ex quibus et mortifera quaedam pars est, ut et Ampsancti in Hirpinis et in Asia Plutonia, quae vidimus, et sunt partes agrorum aliae pestilentes, aliae salubres, aliae, quae acuta ingenia gigt, aliae, quae retunsa; quae omnia fiunt et ex caeli varietate et ex disparili adspiratione terrarum. 1.109. Sed ut, unde huc digressa est, eodem redeat oratio: si nihil queam disputare, quam ob rem quidque fiat, et tantum modo fieri ea, quae commemoravi, doceam, parumne Epicuro Carneadive respondeam? Quid, si etiam ratio exstat artificiosae praesensionis facilis, divinae autem paulo obscurior? Quae enim extis, quae fulgoribus, quae portentis, quae astris praesentiuntur, haec notata sunt observatione diuturna. Adfert autem vetustas omnibus in rebus longinqua observatione incredibilem scientiam; quae potest esse etiam sine motu atque inpulsu deorum, cum, quid ex quoque eveniat, et quid quamque rem significet, crebra animadversione perspectum est. 1.110. Altera divinatio est naturalis, ut ante dixi; quae physica disputandi subtilitate referenda est ad naturam deorum, a qua, ut doctissimis sapientissimisque placuit, haustos animos et libatos habemus; cumque omnia completa et referta sint aeterno sensu et mente divina, necesse est cognatione divinorum animorum animos humanos commoveri. Sed vigilantes animi vitae necessitatibus serviunt diiunguntque se a societate divina vinclis corporis inpediti. 1.111. Rarum est quoddam genus eorum, qui se a corpore avocent et ad divinarum rerum cognitionem cura omni studioque rapiantur. Horum sunt auguria non divini impetus, sed rationis humanae; nam et natura futura praesentiunt, ut aquarum eluviones et deflagrationem futuram aliquando caeli atque terrarum; alii autem in re publica exercitati, ut de Atheniensi Solone accepimus, orientem tyrannidem multo ante prospiciunt; quos prudentes possumus dicere, id est providentes, divinos nullo modo possumus, non plus quam Milesium Thalem, qui, ut obiurgatores suos convinceret ostenderetque etiam philosophum, si ei commodum esset, pecuniam facere posse, omnem oleam, ante quam florere coepisset, in agro Milesio coe+misse dicitur. 1.112. Animadverterat fortasse quadam scientia olearum ubertatem fore. Et quidem idem primus defectionem solis, quae Astyage regte facta est, praedixisse fertur. Multa medici, multa gubernatores, agricolae etiam multa praesentiunt, sed nullam eorum divinationem voco, ne illam quidem, qua ab Anaximandro physico moniti Lacedaemonii sunt, ut urbem et tecta linquerent armatique in agro excubarent, quod terrae motus instaret, tum cum et urbs tota corruit et e monte Taygeto extrema montis quasi puppis avolsa est. Ne Pherecydes quidem, ille Pythagorae magister, potius divinus habebitur quam physicus, quod, cum vidisset haustam aquam de iugi puteo, terrae motus dixit instare. 1.113. Nec vero umquam animus hominis naturaliter divinat, nisi cum ita solutus est et vacuus, ut ei plane nihil sit cum corpore; quod aut vatibus contingit aut dormientibus. Itaque ea duo genera a Dicaearcho probantur et, ut dixi, a Cratippo nostro; si propterea, quod ea proficiscuntur a natura, sint summa sane, modo ne sola; sin autem nihil esse in observatione putant, multa tollunt, quibus vitae ratio continetur. Sed quoniam dant aliquid, idque non parvum, vaticinationes cum somniis, nihil est, quod cum his magnopere pugnemus, praesertim cum sint, qui omnino nullam divinationem probent. 1.114. Ergo et ii, quorum animi spretis corporibus evolant atque excurrunt foras, ardore aliquo inflammati atque incitati cernunt illa profecto, quae vaticites pronuntiant, multisque rebus inflammantur tales animi, qui corporibus non inhaerent, ut ii, qui sono quodam vocum et Phrygiis cantibus incitantur. Multos nemora silvaeque, multos amnes aut maria commovent, quorum furibunda mens videt ante multo, quae sint futura. Quo de genere illa sunt: Eheú videte! Iúdicabit ínclitum iudícium inter deás tris aliquis, Quó iudicio Lácedaemonia múlier, Furiarum úna, adveniet. Eodem enim modo multa a vaticitibus saepe praedicta sunt, neque solum verbis, sed etiam Versibus, quos olim Fauni vatesque canebant. Similiter Marcius et Publicius vates cecinisse dicuntur; 1.115. quo de genere Apollinis operta prolata sunt. Credo etiam anhelitus quosdam fuisse terrarum, quibus inflatae mentes oracla funderent. Atque haec quidem vatium ratio est, nec dissimilis sane somniorum. Nam quae vigilantibus accidunt vatibus, eadem nobis dormientibus. Viget enim animus in somnis liber ab sensibus omnique inpeditione curarum iacente et mortuo paene corpore. Qui quia vixit ab omni aeternitate versatusque est cum innumerabilibus animis, omnia, quae in natura rerum sunt, videt, si modo temperatis escis modicisque potionibus ita est adfectus, ut sopito corpore ipse vigilet. Haec somniantis est divinatio. 2.26. Sed haec fuerit nobis tamquam levis armaturae prima orationis excursio; nunc comminus agamus experiamurque, si possimus cornua commovere disputationis tuae. Duo enim genera dividi esse dicebas, unum artificiosum, alterum naturale; artificiosum constare partim ex coniectura, partim ex observatione diuturna; naturale, quod animus arriperet aut exciperet extrinsecus ex divinitate, unde omnes animos haustos aut acceptos aut libatos haberemus. Artificiosa divinationis illa fere genera ponebas: extispicum eorumque, qui ex fulgoribus ostentisque praedicerent, tum augurum eorumque, qui signis aut ominibus uterentur, omneque genus coniecturale in hoc fere genere ponebas. 2.27. Illud autem naturale aut concitatione mentis edi et quasi fundi videbatur aut animo per somnum sensibus et curis vacuo provideri. Duxisti autem divinationem omnem a tribus rebus, a deo, a fato, a natura. Sed tamen cum explicare nihil posses, pugnasti commenticiorum exemplorum mirifica copia. De quo primum hoc libet dicere: Hoc ego philosophi non esse arbitror, testibus uti, qui aut casu veri aut malitia falsi fictique esse possunt; argumentis et rationibus oportet, quare quidque ita sit, docere, non eventis, iis praesertim, quibus mihi liceat non credere. 2.120. Utrum igitur censemus dormientium animos per sene ipsos in somniando moveri an, ut Democritus censet, externa et adventicia visione pulsari? Sive enim sic est sive illo modo, videri possunt permulta somniantibus falsa pro veris. Nam et navigantibus moveri videntur ea, quae stant, et quodam obtutu oculorum duo pro uno lucernae lumina. Quid dicam, insanis, quid ebriis quam multa falsa videantur? Quodsi eius modi visis credendum non est, cur somniis credatur, nescio. Nam tam licet de his erroribus, si velis, quam de somniis disputare, ut ea, quae stant, si moveri videantur, terrae motum significare dicas aut repentinam aliquam fugam, gemino autem lucernae lumine declarari dissensionem ac seditionem moveri . Iam ex insanorum aut ebriorum visis innumerabilia coniectura trahi possunt, 2.145. Parere quaedam matrona cupiens dubitans, essetne praegs, visa est in quiete obsignatam habere naturam. Rettulit. Negavit eam, quoniam obsignata fuisset, concipere potuisse. At alter praegtem esse dixit; nam ie obsignari nihil solere. Quae est ars coniectoris eludentis ingenio? an ea, quae dixi, et innumerabilia, quae conlecta habent Stoici, quicquam significant nisi acumen hominum ex similitudine aliqua coniecturam modo huc, modo illuc ducentium? Medici signa quaedam habent ex venis et spiritu aegroti multisque ex aliis futura praesentiunt; gubernatores cum exsultantis lolligines viderunt aut delphinos se in portum conicientes, tempestatem significari putant. Haec ratione explicari et ad naturam revocari facile possunt, ea vero, quae paulo ante dixi, nullo modo.

1.5. Now my opinion is that, in sanctioning such usages, the ancients were influenced more by actual results than convinced by reason. However certain very subtle arguments to prove the trustworthiness of divination have been gathered by philosophers. of these — to mention the most ancient — Xenophanes of Colophon, while asserting the existence of gods, was the only one who repudiated divination in its entirety; but all the others, with the exception of Epicurus, who babbled about the nature of the gods, approved of divination, though not in the same degree. For example, Socrates and all of the Socratic School, and Zeno and his followers, continued in the faith of the ancient philosophers and in agreement with the Old Academy and with the Peripatetics. Their predecessor, Pythagoras, who even wished to be considered an augur himself, gave the weight of his great name to the same practice; and that eminent author, Democritus, in many passages, strongly affirmed his belief in a presentiment of things to come. Moreover, Dicaearchus, the Peripatetic, though he accepted divination by dreams and frenzy, cast away all other kinds; and my intimate friend, Cratippus, whom I consider the peer of the greatest of the Peripatetics, also gave credence to the same kinds of divination but rejected the rest. 1.11. Really, my dear Quintus, said I, I always have time for philosophy. Moreover, since there is nothing else at this time that I can do with pleasure, I am all the more eager to hear what you think about divination.There is, I assure you, said he, nothing new or original in my views; for those which I adopt are not only very old, but they are endorsed by the consent of all peoples and nations. There are two kinds of divination: the first is dependent on art, the other on nature. 1.12. Now — to mention those almost entirely dependent on art — what nation or what state disregards the prophecies of soothsayers, or of interpreters of prodigies and lightnings, or of augurs, or of astrologers, or of oracles, or — to mention the two kinds which are classed as natural means of divination — the forewarnings of dreams, or of frenzy? of these methods of divining it behoves us, I think, to examine the results rather than the causes. For there is a certain natural power, which now, through long-continued observation of signs and now, through some divine excitement and inspiration, makes prophetic announcement of the future. [7] Therefore let Carneades cease to press the question, which Panaetius also used to urge, whether Jove had ordered the crow to croak on the left side and the raven on the right. Such signs as these have been observed for an unlimited time, and the results have been checked and recorded. Moreover, there is nothing which length of time cannot accomplish and attain when aided by memory to receive and records to preserve. 1.13. We may wonder at the variety of herbs that have been observed by physicians, of roots that are good for the bites of wild beasts, for eye affections, and for wounds, and though reason has never explained their force and nature, yet through their usefulness you have won approval for the medical art and for their discoverer.But come, let us consider instances, which although outside the category of divination, yet resemble it very closely:The heaving sea oft warns of coming storms,When suddenly its depths begin to swell;And hoary rocks, oerspread with snowy brine,To the sea, in boding tones, attempt reply;Or when from lofty mountain-peak upspringsA shrilly whistling wind, which stronger growsWith each repulse by hedge of circling cliffs.[8] Your book, Prognostics, is full of such warning signs, but who can fathom their causes? And yet I see that the Stoic Boëthus has attempted to do so and has succeeded to the extent of explaining the phenomena of sea and sky. 1.34. I agree, therefore, with those who have said that there are two kinds of divination: one, which is allied with art; the other, which is devoid of art. Those diviners employ art, who, having learned the known by observation, seek the unknown by deduction. On the other hand those do without art who, unaided by reason or deduction or by signs which have been observed and recorded, forecast the future while under the influence of mental excitement, or of some free and unrestrained emotion. This condition often occurs to men while dreaming and sometimes to persons who prophesy while in a frenzy — like Bacis of Boeotia, Epimenides of Crete and the Sibyl of Erythraea. In this latter class must be placed oracles — not oracles given by means of equalized lots — but those uttered under the impulse of divine inspiration; although divination by lot is not in itself to be despised, if it has the sanction of antiquity, as in the case of those lots which, according to tradition, sprang out of the earth; for in spite of everything, I am inclined to think that they may, under the power of God, be so drawn as to give an appropriate response. Men capable of correctly interpreting all these signs of the future seem to approach very near to the divine spirit of the gods whose wills they interpret, just as scholars do when they interpret the poets. 1.37. Come, let us admit that the barbarians are all base deceivers, but are the Greek historians liars too?Speaking now of natural divination, everybody knows the oracular responses which the Pythian Apollo gave to Croesus, to the Athenians, Spartans, Tegeans, Argives, and Corinthians. Chrysippus has collected a vast number of these responses, attested in every instance by abundant proof. But I pass them by as you know them well. I will urge only this much, however, in defence: the oracle at Delphi never would have been so much frequented, so famous, and so crowded with offerings from peoples and kings of every land, if all ages had not tested the truth of its prophecies. For a long time now that has not been the case. 1.38. Therefore, as at present its glory has waned because it is no longer noted for the truth of its prophecies, so formerly it would not have enjoyed so exalted a reputation if it had not been trustworthy in the highest degree. Possibly, too, those subterraneous exhalations which used to kindle the soul of the Pythian priestess with divine inspiration have gradually vanished in the long lapse of time; just as within our own knowledge some rivers have dried up and disappeared, while others, by winding and twisting, have changed their course into other channels. But explain the decadence of the oracle as you wish, since it offers a wide field for discussion, provided you grant what cannot be denied without distorting the entire record of history, that the oracle at Delphi made true prophecies for many hundreds of years. [20] 1.40. May I not recall to your memory some stories to be found in the works of Roman and of Greek poets? For example, the following dream of the Vestal Virgin is from Ennius:The vestal from her sleep in fright awokeAnd to the startled maid, whose trembling handsA lamp did bear, thus spoke in tearful tones:O daughter of Eurydice, though whomOur father loved, from my whole frame departsThe vital force. For in my dreams I sawA man of beauteous form, who bore me offThrough willows sweet, along the fountains brink,To places strange. And then, my sister dear,Alone, with halting step and longing heart,I seemed to wander, seeking thee in vain;There was no path to make my footing sure. 1.62. Then shall we listen to Epicurus rather than to Plato? As for Carneades, in his ardour for controversy he asserts this and now that. But, you retort, Epicurus says what he thinks. But he thinks nothing that is ever well reasoned, or worthy of a philosopher. Will you, then, put this man before Plato or Socrates, who though they gave no reason, would yet prevail over these petty philosophers by the mere weight of their name? Now Platos advice to us is to set out for the land of dreams with bodies so prepared that no error or confusion may assail the soul. For this reason, it is thought, the Pythagoreans were forbidden to indulge in beans; for that food produces great flatulence and induces a condition at war with a soul in search for truth. 1.64. Moreover, proof of the power of dying men to prophesy is also given by Posidonius in his well-known account of a certain Rhodian, who, when on his death-bed, named six men of equal age and foretold which of them would die first, which second, and so on. Now Posidonius holds the view that there are three ways in which men dream as the result of divine impulse: first, the soul is clairvoyant of itself because of its kinship with the gods; second, the air is full of immortal souls, already clearly stamped, as it were, with the marks of truth; and third, the gods in person converse with men when they are asleep. And, as I said just now, it is when death is at hand that men most readily discern signs of the future. 1.66. Therefore the human soul has an inherent power of presaging or of foreknowing infused into it from without, and made a part of it by the will of God. If that power is abnormally developed, it is called frenzy or inspiration, which occurs when the soul withdraws itself from the body and is violently stimulated by a divine impulse, as in the following instance, where Hecuba says to Cassandra:But why those flaming eyes, that sudden rage?And whither fled that sober modesty,Till now so maidenly and yet so wise?and Cassandra answers:O mother, noblest of thy noble sex!I have been sent to utter prophecies:Against my will Apollo drives me madTo revelation make of future ills.O virgins! comrades of my youthful hours,My mission shames my father, best of men.O mother dear! great loathing for myselfAnd grief for thee I feel. For thou hast borneTo Priam goodly issue — saving me,Tis sad that unto thee the rest bring weal,I woe; that they obey, but I oppose.What a tender and pathetic poem, and how suitable to her character! though it is not altogether relevant, I admit. 1.67. However, the point which I wish to press, that true prophecies are made during frenzy, has found expression in the following lines:It comes! it comes! that bloody torch, in fireEnwrapped, though hid from sight these many years!Bring aid, my countrymen, and quench its flames!It is not Cassandra who next speaks, but a god in human form:Already, on the mighty deep is builtA navy swift that hastes with swarms of woe,80ºIts ships are drawing nigh with swelling sails,And bands of savage men will fill our shores. [32] 1.68. I seem to be relying for illustrations on myths drawn from tragic poets. But you yourself are my authority for an instance of the same nature, and yet it is not fiction but a real occurrence. Gaius Coponius, a man of unusual capacity and learning, came to you at Dyrrachium while he, as praetor, was in command of the Rhodian fleet, and told you of a prediction made by a certain oarsman from one of the Rhodian quinqueremes. The prediction was that in less than thirty days Greece would be bathed in blood; Dyrrachium would be pillaged; its defenders would flee to their ships and, as they fled, would see behind them the unhappy spectacle of a great conflagration; but the Rhodian fleet would have a quick passage home. This story gave you some concern, and it caused very great alarm to those cultured men, Marcus Varro and Marcus Cato, who were at Dyrrachium at the time. In fact, a few days later Labienus reached Dyrrachium in flight from Pharsalus, with the news of the loss of the army. The rest of the prophecy was soon fulfilled. 1.69. For the granaries were pillaged and their contents scattered and strewn all about the streets and alleys. You and your companions, in great alarm, suddenly embarked, and as you looked back at night towards town you saw the flames of the merchant ships, which the soldiers (not wishing to follow) had set on fire. Finally, when your party had been deserted by the Rhodian fleet you realized that the prophecy had been fulfilled. 1.70. As briefly as I could, I have discussed divination by means of dreams and frenzy, which, as I said, are devoid of art. Both depend on the same reasoning, which is that habitually employed by our friend Cratippus: The human soul is in some degree derived and drawn from a source exterior to itself. Hence we understand that outside the human soul there is a divine soul from which the human soul is sprung. Moreover, that portion of the human soul which is endowed with sensation, motion, and carnal desire is inseparable from bodily influence; while that portion which thinks and reasons is most vigorous when it is most distant from the body. 1.71. And so, after giving examples of true prophecies through frenzy and dreams, Cratippus usually concludes his argument in this way:Though without eyes it is impossible to perform the act and function of sight, and though the eyes sometimes cannot perform their appointed function, yet when a person has even once so employed his eyes as to see things as they are, he has a realization of what correct vision is. Likewise, therefore, although without the power of divination it is impossible for the act and function of divining to exist, and though one with that power may sometimes be mistaken and may make erroneous prophecies, yet it is enough to establish the existence of divination that a single event has been so clearly foretold as to exclude the hypothesis of chance. But there are many such instances; therefore, the existence of divination must be conceded. [33] 1.72. But those methods of divination which are dependent on conjecture, or on deductions from events previously observed and recorded, are, as I have said before, not natural, but artificial, and include the inspection of entrails, augury, and the interpretation of dreams. These are disapproved of by the Peripatetics and defended by the Stoics. Some are based upon records and usage, as is evident from the Etruscan books on divination by means of inspection of entrails and by means of thunder and lightning, and as is also evident from the books of your augural college; while others are dependent on conjecture made suddenly and on the spur of the moment. An instance of the latter kind is that of Calchas in Homer, prophesying the number of years of the Trojan War from the number of sparrows. We find another illustration of conjectural divination in the history of Sulla in an occurrence which you witnessed. While he was offering sacrifices in front of his head-quarters in the Nolan district a snake suddenly came out from beneath the altar. The soothsayer, Gaius Postumius, begged Sulla to proceed with his march at once. Sulla did so and captured the strongly fortified camp of the Samnites which lay in front of the town of Nola. 1.79. And what about your beloved and charming friend Roscius? Did he lie or did the whole of Lanuvium lie for him in telling the following incident: In his cradle days, while he was being reared in Solonium, a plain in the Lanuvian district, his nurse suddenly awoke during the night and by the light of a lamp observed the child asleep with a snake coiled about him. She was greatly frightened at the sight and gave an alarm. His father referred the occurrence to the soothsayers, who replied that the boy would attain unrivalled eminence and glory. Indeed, Pasiteles has engraved the scene in silver and our friend Archias has described it in verse.Then what do we expect? Do we wait for the immortal gods to converse with us in the forum, on the street, and in our homes? While they do not, of course, present themselves in person, they do diffuse their power far and wide — sometimes enclosing it in caverns of the earth and sometimes imparting it to human beings. The Pythian priestess at Delphi was inspired by the power of the earth and the Sibyl by that of nature. Why need you marvel at this? Do we not see how the soils of the earth vary in kind? Some are deadly, like that about Lake Ampsanctus in the country of the Hirpini and that of Plutonia in Asia, both of which I have seen. Even in the same neighbourhood, some parts are salubrious and some are not; some produce men of keen wit, others produce fools. These diverse effects are all the result of differences in climate and differences in the earths exhalations. 1.109. But let us bring the discussion back to the point from which it wandered. Assume that I can give no reason for any of the instances of divination which I have mentioned and that I can do no more than show that they did occur, is that not a sufficient answer to Epicurus and to Carneades? And what does it matter if, as between artificial and natural divination, the explanation of the former is easy and of the latter is somewhat hard? For the results of those artificial means of divination, by means of entrails, lightnings, portents, and astrology, have been the subject of observation for a long period of time. But in every field of inquiry great length of time employed in continued observation begets an extraordinary fund of knowledge, which may be acquired even without the intervention or inspiration of the gods, since repeated observation makes it clear what effect follows any given cause, and what sign precedes any given event. 1.110. The second division of divination, as I said before, is the natural; and it, according to exact teaching of physics, must be ascribed to divine Nature, from which, as the wisest philosophers maintain, our souls have been drawn and poured forth. And since the universe is wholly filled with the Eternal Intelligence and the Divine Mind, it must be that human souls are influenced by their contact with divine souls. But when men are awake their souls, as a rule, are subject to the demands of everyday life and are withdrawn from divine association because they are hampered by the chains of the flesh. 1.111. However, there is a certain class of men, though small in number, who withdraw themselves from carnal influences and are wholly possessed by an ardent concern for the contemplation of things divine. Some of these men make predictions, not as the result of direct heavenly inspiration, but by the use of their own reason. For example, by means of natural law, they foretell certain events, such as a flood, or the future destruction of heaven and earth by fire. Others, who are engaged in public life, like Solon of Athens, as history describes him, discover the rise of tyranny long in advance. Such men we may call foresighted — that is, able to foresee the future; but we can no more apply the term divine to them than we can apply it to Thales of Miletus, who, as the story goes, in order to confound his critics and thereby show that even a philosopher, if he sees fit, can make money, bought up the entire olive crop in the district of Miletus before it had begun to bloom. 1.112. Perhaps he had observed, from some personal knowledge he had on the subject, that the crop would be abundant. And, by the way, he is said to have been the first man to predict the solar eclipse which took place in the reign of Astyages.[50] There are many things foreseen by physicians, pilots, and also by farmers, but I do not call the predictions of any of them divination. I do not even call that a case of divination when Anaximander, the natural philosopher, warned the Spartans to leave the city and their homes and to sleep in the fields under arms, because an earthquake was at hand. Then the whole city fell down in ruins and the extremity of Mount Taygetus was torn away like the stern of a ship in a storm. Not even Pherecydes, the famous teacher of Pythagoras, will be considered a prophet because he predicted an earthquake from the appearance of some water drawn from an unfailing well. 1.113. In fact, the human soul never divines naturally, except when it is so unrestrained and free that it has absolutely no association with the body, as happens in the case of frenzy and of dreams. Hence both these kinds of divination have been sanctioned by Dicaearchus and also, as I said, by our friend Cratippus. Let us grant that these two methods (because they originate in nature) take the highest rank in divination; but we will not concede that they are the only kind. But if, on the other hand, Dicaearchus and Cratippus believe that there is nothing in observation, they hold a doctrine destructive of the foundation on which many things in everyday life depend. However, since these men make us some concession — and that not a small one — in granting us divination by frenzy and dreams, I see no cause for any great war with them, especially in view of the fact that there are some philosophers who do not accept any sort of divination whatever. 1.114. Those then, whose souls, spurning their bodies, take wings and fly abroad — inflamed and aroused by a sort of passion — these men, I say, certainly see the things which they foretell in their prophecies. Such souls do not cling to the body and are kindled by many different influences. For example, some are aroused by certain vocal tones, as by Phrygian songs, many by groves and forests, and many others by rivers and seas. I believe, too, that there were certain subterranean vapours which had the effect of inspiring persons to utter oracles. In all these cases the frenzied soul sees the future long in advance, as Cassandra did in the following instance:Alas! behold! some mortal will decideA famous case between three goddesses:Because of that decision there will comeA Spartan woman, but a Fury too.It is in this state of exaltation that many predictions have been made, not only in prose but alsoIn verse which once the fauns and bards did sing. 1.115. Likewise Marcius and Publicius, according to tradition, made their prophecies in verse, and the cryptic utterances of Apollo were expressed in the same form.[51] Such is the rationale of prophecy by means of frenzy, and that of dreams is not much unlike it. For the revelations made to seers when awake are made to us in sleep. While we sleep and the body lies as if dead, the soul is at its best, because it is then freed from the influence of the physical senses and from the worldly cares that weigh it down. And since the soul has lived from all eternity and has had converse with numberless other souls, it sees everything that exists in nature, provided that moderation and restraint have been used in eating and in drinking, so that the soul is in a condition to watch while the body sleeps. Such is the explanation of divination by dreams. 2.26. But this introductory part of my discussion has been mere skirmishing with light infantry; now let me come to close quarters and see if I cannot drive in both wings of your argument.[11] You divided divination into two kinds, one artificial and the other natural. The artificial, you said, consists in part of conjecture and in part of long-continued observation; while the natural is that which the soul has seized, or, rather, has obtained, from a source outside itself — that is, from God, whence all human souls have been drawn off, received, or poured out. Under the head of artificial divination you placed predictions made from the inspection of entrails, those made from lightnings and portents, those made by augurs, and by persons who depend entirely upon premonitory signs. Under the same head you included practically every method of prophecy in which conjecture was employed. 2.27. Natural divination, on the other hand, according to your view, is the result — the effusion, as it were — of mental excitement, or it is the prophetic power which the soul has during sleep while free from bodily sensation and worldly cares. Moreover, you derived every form of divination from three sources — God, Fate, and Nature. And although you could not give a reason for any kind of divination, still you carried on the war by marshalling an astonishing array of examples from fiction. of such a course I wish to say emphatically that it is not becoming in a philosopher to introduce testimony which may be either true by accident, or false and fabricated through malice. You ought to have employed arguments and reason to show that all your propositions were true and you ought not to have resorted to so‑called occurrences — certainly not to such occurrences as are unworthy of belief. [12] 2.120. Then shall we believe that the souls of sleepers while dreaming are spontaneously moved? or, as Democritus thinks, that they are impelled to action by phantoms from without? Whether the one theory or the other be correct, the fact remains that men in sleep assume many false apparitions to be true. Likewise, to men who are sailing, stationary objects on shore seem to be moving; and also, sometimes in looking at a lamp, by some sort of optical illusion we see two flames instead of one. Why need I mention how many non-existent things are seen by men who are drunk or crazy? And if we are to put no trust in such apparitions of the waking man I do not understand why we should put any trust in dreams. of course you may argue, if you will, about these tricks of vision as you would about dreams, and say, for example, that when stationary objects appear to be in motion, it foretells an earthquake or a sudden flight; and when the lamps flame appears to be double it portends that insurrection and rebellion are afoot! [59] 2.145. A married woman who was desirous of a child and was in doubt whether she was pregt or not, dreamed that her womb had been sealed. She referred the dream to an interpreter. He told her that since her womb was sealed conception was impossible. But another interpreter said, You are pregt, for it is not customary to seal that which is empty. Then what is the dream-interpreters art other than a means of using ones wits to deceive? And those incidents which I have given and the numberless ones collected by the Stoics prove nothing whatever except the shrewdness of men who employ slight analogies in order to draw now one inference and now another. There are certain indications from the condition of the pulse and breath and from many other symptoms in sickness by means of which physicians foretell the course of a disease. When pilots see cuttle-fish leaping or dolphins betaking themselves to a haven they believe that a storm is at hand. In such cases signs are given which are traceable to natural causes and explicable by reason, but that is far from true of the dreams spoken of a little while ago. [71]

24. Diodorus Siculus, Historical Library, 1.25.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 356

1.25.7. And it appears that Horus was the last of the gods to be king after his father Osiris departed from among men. Moreover, they say that the name Horus, when translated, is Apollo, and that, having been instructed by his mother Isis in both medicine and divination, he is now a benefactor of the race of men through his oracular responses and his healings.

25. New Testament, 2 Peter, 50597, 5671 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 437

26. Dio Chrysostom, Orations, 32.12 (1st cent. CE - missingth cent. CE) Tagged with subjects: •alexandria sarapieion, possible presence of dream interpreters Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 338

32.12. In my own case, for instance, I feel that I have chosen that rÃ´le, not of my own volition, but by the will of some deity. For when divine providence is at work for men, the gods provide, not only good counsellors who need no urging, but also words that are appropriate and profitable to the listener. And this statement of mine should be questioned least of all by you, since here in Alexandria the deity is most in honour, and to you especially does he display his power through almost daily oracles and dreams. Think not, therefore, that the god exercises his watchful care only over sleeping men, disclosing to each in private what is for his good, but that he is indifferent toward them when they are awake and would not disclose to them, in public and collectively, anything beneficial; for often in the past he has given aid to men in their waking moments, and also in broad daylight he has clearly foretold the future.

27. Plutarch, Table Talk, 8.10.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 15

28. New Testament, Matthew, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Johnston (2008), Ancient Greek Divination, 164

1.18. ΤΟΥ ΔΕ [ΙΗΣΟΥ] ΧΡΙΣΤΟΥ ἡ γένεσις οὕτως ἦν. Μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου.

1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit.

29. Arrian, Anabasis of Alexander, 7.26.2 (1st cent. CE - missingth cent. CE) Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389, 390

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

30. Apollodorus, Bibliotheca, 3.6.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dreams and dream interpreters, incubation oracles Found in books: Johnston (2008), Ancient Greek Divination, 93

3.6.8. τούτου δὲ γενομένου τροπὴ 4 -- τῶν Ἀργείων γίνεται. ὡς δὲ ἀπώλλυντο πολλοί, δόξαν ἑκατέροις τοῖς στρατεύμασιν Ἐτεοκλῆς καὶ Πολυνείκης περὶ τῆς βασιλείας μονομαχοῦσι, καὶ κτείνουσιν ἀλλήλους. καρτερᾶς δὲ πάλιν γενομένης μάχης οἱ Ἀστακοῦ 1 -- παῖδες ἠρίστευσαν· Ἴσμαρος μὲν γὰρ Ἱππομέδοντα ἀπέκτεινε, Λεάδης δὲ Ἐτέοκλον, Ἀμφίδικος δὲ Παρθενοπαῖον. ὡς δὲ Εὐριπίδης φησί, Παρθενοπαῖον ὁ Ποσειδῶνος παῖς Περικλύμενος ἀπέκτεινε. Μελάνιππος δὲ ὁ λοιπὸς τῶν Ἀστακοῦ 2 -- παίδων εἰς τὴν γαστέρα Τυδέα τιτρώσκει. ἡμιθνῆτος δὲ αὐτοῦ κειμένου παρὰ Διὸς αἰτησαμένη Ἀθηνᾶ φάρμακον ἤνεγκε, διʼ οὗ ποιεῖν ἔμελλεν ἀθάνατον αὐτόν. Ἀμφιάραος δὲ αἰσθόμενος τοῦτο, μισῶν Τυδέα ὅτι παρὰ τὴν ἐκείνου γνώμην εἰς Θήβας ἔπεισε τοὺς Ἀργείους στρατεύεσθαι, τὴν Μελανίππου κεφαλὴν ἀποτεμὼν ἔδωκεν αὐτῷ τιτρωσκόμενος δὲ Τυδεὺς ἔκτεινεν αὐτόν . 3 -- ὁ δὲ διελὼν τὸν ἐγκέφαλον ἐξερρόφησεν. ὡς δὲ εἶδεν Ἀθηνᾶ, μυσαχθεῖσα τὴν εὐεργεσίαν ἐπέσχε τε καὶ ἐφθόνησεν. Ἀμφιαράῳ δὲ φεύγοντι παρὰ ποταμὸν Ἰσμηνόν, πρὶν ὑπὸ Περικλυμένου τὰ νῶτα τρωθῇ, Ζεὺς κεραυνὸν βαλὼν τὴν γῆν διέστησεν. ὁ δὲ σὺν τῷ ἅρματι καὶ τῷ ἡνιόχῳ Βάτωνι, ὡς δὲ ἔνιοι Ἐλάτωνι, 1 -- ἐκρύφθη, καὶ Ζεὺς ἀθάνατον αὐτὸν ἐποίησεν. Ἄδραστον δὲ μόνον ἵππος διέσωσεν Ἀρείων· τοῦτον ἐκ Ποσειδῶνος ἐγέννησε Δημήτηρ εἰκασθεῖσα ἐρινύι κατὰ τὴν συνουσίαν.

31. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 10

32. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 10

33. Plutarch, Alexander The Great, 76.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389

34. Pliny The Elder, Natural History, 36.14.64 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dream interpreters/interpretation (egypt), joseph and the pharaohs dreams Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 86

35. Artemidorus, Oneirocritica, 2.39, 4.22, 4.80, 5.26, 5.92-5.93 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis •alexandria sarapieion, possible presence of dream interpreters •dream interpreters/interpretation (greece and rome), dream interpretation literature Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27, 338, 390, 726, 727

36. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dreams and dream interpreters •dreams and dream interpreters, dream books Found in books: Johnston (2008), Ancient Greek Divination, 135, 136

37. New Testament, 2 Timothy, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 433, 437, 725

38. Lucian, Alexander The False Prophet, 49 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis •dream interpreters/interpretation (greece and rome), limited role in greek and roman religion •dream interpreters/interpretation (greece and rome), professional dream interpreters Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 717

39. Pausanias, Description of Greece, 1.32.5, 1.34, 8.2.4, 9.39.3-9.39.4, 10.32.13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dreams and dream interpreters, incubation oracles •dreams and dream interpreters •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Johnston (2008), Ancient Greek Divination, 90, 93, 94, 95, 137; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 390

1.32.5. συνέβη δὲ ὡς λέγουσιν ἄνδρα ἐν τῇ μάχῃ παρεῖναι τὸ εἶδος καὶ τὴν σκευὴν ἄγροικον· οὗτος τῶν βαρβάρων πολλοὺς καταφονεύσας ἀρότρῳ μετὰ τὸ ἔργον ἦν ἀφανής· ἐρομένοις δὲ Ἀθηναίοις ἄλλο μὲν ὁ θεὸς ἐς αὐτὸν ἔχρησεν οὐδέν, τιμᾶν δὲ Ἐχετλαῖον ἐκέλευσεν ἥρωα. πεποίηται δὲ καὶ τρόπαιον λίθου λευκοῦ. τοὺς δὲ Μήδους Ἀθηναῖοι μὲν θάψαι λέγουσιν ὡς πάντως ὅσιον ἀνθρώπου νεκρὸν γῇ κρύψαι, τάφον δὲ οὐδένα εὑρεῖν ἐδυνάμην· οὔτε γὰρ χῶμα οὔτε ἄλλο σημεῖον ἦν ἰδεῖν, ἐς ὄρυγμα δὲ φέροντες σφᾶς ὡς τύχοιεν ἐσέβαλον. 8.2.4. καὶ ἐμέ γε ὁ λόγος οὗτος πείθει, λέγεται δὲ ὑπὸ Ἀρκάδων ἐκ παλαιοῦ, καὶ τὸ εἰκὸς αὐτῷ πρόσεστιν. οἱ γὰρ δὴ τότε ἄνθρωποι ξένοι καὶ ὁμοτράπεζοι θεοῖς ἦσαν ὑπὸ δικαιοσύνης καὶ εὐσεβείας, καί σφισιν ἐναργῶς ἀπήντα παρὰ τῶν θεῶν τιμή τε οὖσιν ἀγαθοῖς καὶ ἀδικήσασιν ὡσαύτως ἡ ὀργή, ἐπεί τοι καὶ θεοὶ τότε ἐγίνοντο ἐξ ἀνθρώπων, οἳ γέρα καὶ ἐς τόδε ἔτι ἔχουσιν ὡς Ἀρισταῖος καὶ Βριτόμαρτις ἡ Κρητικὴ καὶ Ἡρακλῆς ὁ Ἀλκμήνης καὶ Ἀμφιάραος ὁ Ὀικλέους, ἐπὶ δὲ αὐτοῖς Πολυδεύκης τε καὶ Κάστωρ. 9.39.3. καὶ ἔστι μὲν πρὸς τῇ ὄχθῃ τοῦ ποταμοῦ ναὸς Ἑρκύνης, ἐν δὲ αὐτῷ παρθένος χῆνα ἔχουσα ἐν ταῖς χερσίν· εἰσὶ δὲ ἐν τῷ σπηλαίῳ τοῦ ποταμοῦ τε αἱ πηγαὶ καὶ ἀγάλματα ὀρθά, περιειλιγμένοι δέ εἰσιν αὐτῶν τοῖς σκήπτροις δράκοντες. ταῦτα εἰκάσαι μὲν ἄν τις Ἀσκληπιοῦ τε εἶναι καὶ Ὑγείας, εἶεν δʼ ἂν Τροφώνιος καὶ Ἕρκυνα, ἐπεὶ μηδὲ τοὺς δράκοντας Ἀσκληπιοῦ μᾶλλον ἢ καὶ Τροφωνίου νομίζουσιν ἱεροὺς εἶναι. ἐπὶ δὲ τῷ ποταμῷ μνῆμά ἐστιν Ἀρκεσιλάου· Λήϊτον δὲ ἀνακομίσαι φασὶ τοῦ Ἀρκεσιλάου τὰ ὀστᾶ ἐκ Τροίας. 9.39.4. τὰ δὲ ἐπιφανέστατα ἐν τῷ ἄλσει Τροφωνίου ναὸς καὶ ἄγαλμά ἐστιν, Ἀσκληπιῷ καὶ τοῦτο εἰκασμένον· Πραξιτέλης δὲ ἐποίησε τὸ ἄγαλμα. ἔστι δὲ καὶ Δήμητρος ἱερὸν ἐπίκλησιν Εὐρώπης καὶ Ζεὺς Ὑέτιος ἐν ὑπαίθρῳ. ἀναβᾶσι δὲ ἐπὶ τὸ μαντεῖον καὶ αὐτόθεν ἰοῦσιν ἐς τὸ πρόσω τοῦ ὄρους, Κόρης ἐστὶ καλουμένη θήρα καὶ Διὸς Βασιλέως ναός. τοῦτον μὲν δὴ διὰ τὸ μέγεθος ἢ καὶ τῶν πολέμων τὸ ἀλλεπάλληλον ἀφείκασιν ἡμίεργον· ἐν δὲ ἑτέρῳ ναῷ Κρόνου καὶ Ἥρας καὶ Διός ἐστιν ἀγάλματα. ἔστι δὲ καὶ Ἀπόλλωνος ἱερόν. 10.32.13. τοῦ δὲ Ἀσκληπιοῦ περὶ τεσσαράκοντα ἀπέχει σταδίους περίβολος καὶ ἄδυτον ἱερὸν Ἴσιδος, ἁγιώτατον ὁπόσα Ἕλληνες θεῷ τῇ Αἰγυπτίᾳ πεποίηνται· οὔτε γὰρ περιοικεῖν ἐνταῦθα οἱ Τιθορεεῖς νομίζουσιν οὔτε ἔσοδος ἐς τὸ ἄδυτον ἄλλοις γε ἢ ἐκείνοις ἐστὶν οὓς ἂν αὐτὴ προτιμήσασα ἡ Ἶσις καλέσῃ σφᾶς διʼ ἐνυπνίων. τὸ δὲ αὐτὸ καὶ ἐν ταῖς ὑπὲρ Μαιάνδρου πόλεσι θεοὶ ποιοῦσιν οἱ καταχθόνιοι· οὓς γὰρ ἂν ἐς τὰ ἄδυτα ἐσιέναι θελήσωσιν, ἀποστέλλουσιν αὐτοῖς ὀνειράτων ὄψεις.

1.32.5. They say too that there chanced to be present in the battle a man of rustic appearance and dress. Having slaughtered many of the foreigners with a plough he was seen no more after the engagement. When the Athenians made enquiries at the oracle the god merely ordered them to honor Echetlaeus (He of the Plough-tail) as a hero. A trophy too of white marble has been erected. Although the Athenians assert that they buried the Persians, because in every case the divine law applies that a corpse should be laid under the earth, yet I could find no grave. There was neither mound nor other trace to be seen, as the dead were carried to a trench and thrown in anyhow. 8.2.4. I for my part believe this story; it has been a legend among the Arcadians from of old, and it has the additional merit of probability. For the men of those days, because of their righteousness and piety, were guests of the gods, eating at the same board ;the good were openly honored by the gods, and sinners were openly visited with their wrath. Nay, in those days men were changed to gods, who down to the present day have honors paid to them—Aristaeus, Britomartis of Crete , Heracles the son of Alcmena, Amphiaraus the son of Oicles, and besides these Polydeuces and Castor. 9.39.3. On the bank of the river there is a temple of Hercyna, in which is a maiden holding a goose in her arms. In the cave are the sources of the river and images standing, and serpents are coiled around their scepters. One might conjecture the images to be of Asclepius and Health, but they might be Trophonius and Hercyna, because they think that serpents are just as much sacred to Trophonius as to Asclepius. By the side of the river is the tomb of Arcesilaus, whose bones, they say, were carried back from Troy by Leitus. 9.39.4. The most famous things in the grove are a temple and image of Trophonius; the image, made by Praxiteles, is after the likeness of Asclepius. There is also a sanctuary of Demeter surnamed Europa, and a Zeus Rain-god in the open. If you go up to the oracle, and thence onwards up the mountain, you come to what is called the Maid's Hunting and a temple of King Zeus. This temple they have left half finished, either because of its size or because of the long succession of the wars. In a second temple are images of Cronus, Hera and Zeus. There is also a sanctuary of Apollo. 10.32.13. About forty stades distant from Asclepius is a precinct and shrine sacred to Isis, the holiest of all those made by the Greeks for the Egyptian goddess. For the Tithoreans think it wrong to dwell round about it, and no one may enter the shrine except those whom Isis herself has honored by inviting them in dreams. The same rule is observed in the cities above the Maeander by the gods of the lower world; for to all whom they wish to enter their shrines they send visions seen in dreams.

40. Aelius Aristides, Orations, 42.8, 49.45-49.48 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dream interpreters/interpretation (greece and rome), dream interpretation literature •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 29, 390

41. Apuleius, The Golden Ass, 11.9.1, 11.27.4-11.27.8, 11.28.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ptolemaios archive, and dream interpreters Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 420

42. Clement of Alexandria, Miscellanies, 6.4, 37.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan

43. Philostratus The Athenian, On Heroes, 17.1 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •dreams and dream interpreters, incubation oracles Found in books: Johnston (2008), Ancient Greek Divination, 93

44. Philostratus The Athenian, Life of Apollonius, 1.7 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •dreams and dream interpreters, incubation oracles Found in books: Johnston (2008), Ancient Greek Divination, 90

1.7. προϊὼν δὲ ἐς ἡλικίαν, ἐν ᾗ γράμματα, μνήμης τε ἰσχὺν ἐδήλου καὶ μελέτης κράτος, καὶ ἡ γλῶττα ̓Αττικῶς εἶχεν, οὐδ' ἀπήχθη τὴν φωνὴν ὑπὸ τοῦ ἔθνους, ὀφθαλμοί τε πάντες ἐς αὐτὸν ἐφέροντο, καὶ γὰρ περίβλεπτος ἦν τὴν ὥραν. γεγονότα δὲ αὐτὸν ἔτη τεσσαρεσκαίδεκα ἄγει ἐς Ταρσοὺς ὁ πατὴρ παρ' Εὐθύδημον τὸν ἐκ Φοινίκης. ὁ δὲ Εὐθύδημος ῥήτωρ τε ἀγαθὸς ἦν καὶ ἐπαίδευε τοῦτον, ὁ δὲ τοῦ μὲν διδασκάλου εἴχετο, τὸ δὲ τῆς πόλεως ἦθος ἄτοπόν τε ἡγεῖτο καὶ οὐ χρηστὸν ἐμφιλοσοφῆσαι, τρυφῆς τε γὰρ οὐδαμοῦ μᾶλλον ἅπτονται σκωπτόλαι τε καὶ ὑβρισταὶ πάντες καὶ δεδώκασι τῇ ὀθόνῃ μᾶλλον ἢ τῇ σοφίᾳ ̓Αθηναῖοι, ποταμός τε αὐτοὺς διαρρεῖ Κύδνος, ᾧ παρακάθηνται, καθάπερ τῶν ὀρνίθων οἱ ὑγροί. τό τοι“ παύσασθε μεθύοντες τῷ ὕδατι” ̓Απολλωνίῳ πρὸς αὐτοὺς ἐν ἐπιστολῇ εἴρηται. μεθίστησιν οὖν τὸν διδάσκαλον δεηθεὶς τοῦ πατρὸς ἐς Αἰγὰς τὰς πλησίον, ἐν αἷς ἡσυχία τε πρόσφορος τῷ φιλοσοφήσοντι καὶ σπουδαὶ νεανικώτεραι καὶ ἱερὸν ̓Ασκληπιοῦ καὶ ὁ ̓Ασκληπιὸς αὐτὸς ἐπίδηλος τοῖς ἀνθρώποις. ἐνταῦθα ξυνεφιλοσόφουν μὲν αὐτῷ Πλατώνειοί τε καὶ Χρυσίππειοι καὶ οἱ ἀπὸ τοῦ περιπάτου, διήκουε δὲ καὶ τῶν ̓Επικούρου λόγων, οὐδὲ γὰρ τούτους ἀπεσπούδαζε, τοὺς δέ γε Πυθαγορείους ἀρρήτῳ τινὶ σοφίᾳ ξυνέλαβε: διδάσκαλος μὲν γὰρ ἦν αὐτῷ τῶν Πυθαγόρου λόγων οὐ πάνυ σπουδαῖος, οὐδὲ ἐνεργῷ τῇ φιλοσοφίᾳ χρώμενος, γαστρός τε γὰρ ἥττων ἦν καὶ ἀφροδισίων καὶ κατὰ τὸν ̓Επίκουρον ἐσχημάτιστο: ἦν δὲ οὗτος Εὔξενος ὁ ἐξ ̔Ηρακλείας τοῦ Πόντου, τὰς δὲ Πυθαγόρου δόξας ἐγίγνωσκεν, ὥσπερ οἱ ὄρνιθες ἃ μανθάνουσι παρὰ τῶν ἀνθρώπων, τὸ γὰρ “χαῖρε” καὶ τὸ “εὖ πρᾶττε” καὶ τὸ “Ζεὺς ἵλεως” καὶ τὰ τοιαῦτα οἱ ὄρνιθες εὔχονται οὔτε εἰδότες ὅ τι λέγουσιν οὔτε διακείμενοι πρὸς τοὺς ἀνθρώπους, ἀλλὰ ἐρρυθμισμένοι τὴν γλῶτταν: ὁ δέ, ὥσπερ οἱ νέοι τῶν ἀετῶν ἐν ἁπαλῷ μὲν τῷ πτερῷ παραπέτονται τοῖς γειναμένοις αὐτοὺς μελετώμενοι ὑπ' αὐτῶν τὴν πτῆσιν, ἐπειδὰν δὲ αἴρεσθαι δυνηθῶσιν, ὑπερπέτονται τοὺς γονέας ἄλλως τε κἂν λίχνους αἴσθωνται καὶ κνίσης ἕνεκα πρὸς τῇ γῇ πετομένους, οὕτω καὶ ὁ ̓Απολλώνιος προσεῖχέ τε τῷ Εὐξένῳ παῖς ἔτι καὶ ἤγετο ὑπ' αὐτοῦ βαίνων ἐπὶ τοῦ λόγου, προελθὼν δὲ ἐς ἔτος δέκατον καὶ ἕκτον ὥρμησεν ἐπὶ τὸν τοῦ Πυθαγόρου βίον, πτερωθεὶς ἐπ' αὐτὸν ὑπό τινος κρείττονος. οὐ μὴν τόν γε Εὔξενον ἐπαύσατο ἀγαπῶν, ἀλλ' ἐξαιτήσας αὐτῷ προάστειον παρὰ τοῦ πατρός, ἐν ᾧ κῆποί τε ἁπαλοὶ ἦσαν καὶ πηγαί, “σὺ μὲν ζῆθι τὸν σεαυτοῦ τρόπον” ἔφη “ἐγὼ δὲ τὸν Πυθαγόρου ζήσομαι”.

1.7. ON reaching the age when children are taught their letters, he showed great strength of memory and power of application; and his tongue affected the Attic dialect, nor was his accent corrupted by the race he lived among. All eyes were turned upon him, for he was, moreover, conspicuous for his beauty. When he reached his fourteenth year, his father brought him to Tarsus, to Euthydemus the teacher from Phoenicia. Now Euthydemus was a good rhetor, and began his education; but, though he was attached to his teacher, he found the atmosphere of the city harsh and strange and little conducive to the philosophic life, for nowhere are men more addicted than here to luxury; jesters and full of insolence are they all; and they attend more to their fine linen than the Athenians did to wisdom; and a stream called the Cydnus runs through their city, along the banks of which they sit like so many water-fowl. Hence the words which Apollonius addresses to them in his letter: Be done with getting drunk upon your water. He therefore transferred his teacher, with his father's consent, to the town of Aegae, which was close by, where he found a peace congenial to one who would be a philosopher, and a more serious school of study and a sanctuary of Asclepius, where that god reveals himself in person to men. There he had as his companions in philosophy followers of Plato and Chrysippus and peripatetic philosophers. And he diligently attended also to the discourses of Epicurus, for he did not despise these either, although it was to those of Pythagoras that he applied himself with unspeakable wisdom and ardor. However, his teacher of the Pythagorean system was not a very serious person, nor one who practiced in his conduct the philosophy he taught; for he was the slave of his belly and appetites, and modeled himself upon Epicurus. And this man was Euxenus from the town of Heraclea in Pontus, and he knew the principles of Pythagoras just as birds know what they learn from men; for the birds will wish you farewell, and say Good day or Zeus help you, and such like, without understanding what they say and without any real sympathy for mankind, merely because they have been trained to move their tongue in a certain manner. Apollonius, however, was like the young eagles who, as long as they are not fully fledged, fly alongside of their parents and are trained by them in flight, but who, as soon as they are able to rise in the air, outsoar the parent birds, especially when they perceive the latter to be greedy and to be flying along the ground in order to snuff the quarry; like them Apollonius attended Euxenus as long as he was a child and was guided by him in the path of argument, but when he reached his sixteenth year he indulged his impulse towards the life of Pythagoras, being fledged and winged thereto by some higher power. Notwithstanding he did not cease to love Euxenus, nay, he persuaded his father to present him with a villa outside the town, where there were tender groves and fountains, and he said to him: Now you live there your own life, but I will live that of Pythagoras.

45. Papyri, Papyri Graecae Magicae, 3.1-3.164, 4.1716-4.1870, 5.370-5.458, 6.1-6.47, 7.540-7.785, 7.862-7.913, 12.14-12.95 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •dreams and dream interpreters •dreams and dream interpreters, sending dreams to other people •dreams and dream interpreters, physical forms of gods in dreams •dreams and dream interpreters, spells for obtaining dreams •dream interpreters/interpretation (egypt), lector-priests/magicians and dream interpretation Found in books: Johnston (2008), Ancient Greek Divination, 161, 162, 163, 164; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 433

46. Eusebius of Caesarea, Preparation For The Gospel, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •dreams and dream interpreters, incubation oracles Found in books: Johnston (2008), Ancient Greek Divination, 90

47. Macrobius, Commentary On The Dream of Scipio, 1.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 135

48. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, a b c d\n0 2(11).23 2(11).23 2(11) 23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •dream interpreters/interpretation (egypt), and house of life Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 723

49. Synesius of Cyrene, On Dreams, 12.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •dreams and dream interpreters Found in books: Johnston (2008), Ancient Greek Divination, 134

50. Pseudo-Manetho, Apotelesmatika, a b c d\n0 1(5).237 1(5).237 1(5) 237\n1 1(5).238 1(5).238 1(5) 238\n2 1(5).239 1(5).239 1(5) 239\n3 1(5).236 1(5).236 1(5) 236\n4 1(5).235 1(5).235 1(5) 235\n5 1(5).240 1(5).240 1(5) 240 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 732

51. Papyri, P.Berl., 13538 Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389

52. Papyri, P.Brit.Mus., 10237 Tagged with subjects: •dream interpreters/interpretation (egypt), lector-priests/magicians and dream interpretation Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 721

53. Papyri, P.Eleph., 11.1380 Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389

54. Papyri, P.Murabba'T, 12.11226 Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389

55. Papyri, P.Schreibertrad., 94 Tagged with subjects: •dream interpreters/interpretation (egypt), lector-priests/magicians and dream interpretation Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 433

56. Papyri, P.Sorb., 37 Tagged with subjects: •dream interpreters/interpretation (egypt), lector-priests/magicians and dream interpretation Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 721

57. Papyri, P.Ups.8, 1.7-1.8, 1.78-1.79, 1.84, 1.119 Tagged with subjects: •dream interpreters/interpretation (egypt), question of recluses and dream interpretation •ptolemaios archive, and dream interpreters •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis •dream interpreters/interpretation (egypt), lector-priests/magicians and dream interpretation Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 420, 718, 719, 728, 732

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

59. Ancient Near Eastern Sources, Saa Iii, None Tagged with subjects: •dream interpreters/interpretation (greece and rome), dream interpretation literature Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27, 29

60. Ancient Near Eastern Sources, Kub, None Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58

61. Ancient Near Eastern Sources, Heeãÿel, Divinatorische Texte, None Tagged with subjects: •nan Found in books: nan nan nan nan nan

62. Ancient Near Eastern Sources, Cth, None Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 5, 58

63. Epigraphy, Ricis, 101/0206, 101/0221, 104/0206, 113/0536, 202/0101, 202/0198, 202/0209, 202/0217, 202/0223, 202/0283, 202/0284, 202/0289, 202/0341, 202/0372, 202/0380, 618/1002, 202/0340 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 358, 719

64. Papyri, Wildung, Imhotep Und Amenhotep, 83 Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis •ptolemaios archive, and dream interpreters Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 718

65. Epigraphy, I.Metreg, 112 Tagged with subjects: •dream interpreters/interpretation (egypt), question of recluses and dream interpretation •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis •ptolemaios archive, and dream interpreters Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 728, 729, 731

66. Papyri, Papyri Demoticae Magicae, 14.93-14.114, 14.232-14.238, 14.1070-14.1077 Tagged with subjects: •dreams and dream interpreters, physical forms of gods in dreams •dreams and dream interpreters, spells for obtaining dreams •dreams and dream interpreters, sending dreams to other people Found in books: Johnston (2008), Ancient Greek Divination, 162, 165

67. Anon., Alexander Romance, 1.4-1.12 Tagged with subjects: •dreams and dream interpreters, physical forms of gods in dreams •dreams and dream interpreters, sending dreams to other people •dreams and dream interpreters, spells for obtaining dreams Found in books: Johnston (2008), Ancient Greek Divination, 163, 164

68. Epigraphy, Inscr. De Delos, 2071-2073, 2106, 2110, 2114-2115, 2117, 2120, 2151, 2619, 2105 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 358, 719

69. Stoic School, Stoicor. Veter. Fragm., 18 Tagged with subjects: •alexandria sarapieion, possible presence of dream interpreters •asklepiodotos of alexandria (philosopher), consultation with dream interpreters at menouthis •dream interpreters/interpretation (egypt), lector-priests/magicians and dream interpretation •dream interpreters/interpretation (egypt), question of recluses and dream interpretation •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis •ptolemaios archive, and dream interpreters Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 727, 728, 733

70. Vergil, Aeneis, 4.554-4.572, 6.813-6.816, 8.26-8.67 Tagged with subjects: •dreams and dream interpreters, physical forms of gods in dreams •dreams and dream interpreters, spells for obtaining dreams •dream interpreters/interpretation (greece and rome), dream interpretation literature Found in books: Johnston (2008), Ancient Greek Divination, 165; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27

4.554. uch misery, and with the timely word 4.555. her grief assuage, and though his burdened heart 4.556. was weak because of love, while many a groan 4.557. rose from his bosom, yet no whit did fail 4.558. to do the will of Heaven, but of his fleet 4.559. resumed command. The Trojans on the shore 4.560. ply well their task and push into the sea 4.561. the lofty ships. Now floats the shining keel, 4.562. and oars they bring all leafy from the grove, 4.563. with oak half-hewn, so hurried was the flight. 4.564. Behold them how they haste—from every gate 4.565. forth-streaming!—just as when a heap of corn 4.566. is thronged with ants, who, knowing winter nigh, 4.567. refill their granaries; the long black line 4.568. runs o'er the levels, and conveys the spoil 4.569. in narrow pathway through the grass; a part 4.570. with straining and assiduous shoulder push 4.571. the kernels huge; a part array the file, 4.572. and whip the laggards on; their busy track 6.813. 'T is there we are commanded to lay down 6.814. Th' appointed offering.” So, side by side, 6.815. Swift through the intervening dark they strode, 6.816. And, drawing near the portal-arch, made pause. 8.26. in troubled seas of care. This way and that 8.27. his swift thoughts flew, and scanned with like dismay 8.28. each partial peril or the general storm. 8.29. Thus the vexed waters at a fountain's brim, 8.30. mitten by sunshine or the silver sphere 8.31. of a reflected moon, send forth a beam 8.32. of flickering light that leaps from wall to wall, 8.33. or, skyward lifted in ethereal flight, 8.34. glances along some rich-wrought, vaulted dome. 8.35. Now night had fallen, and all weary things, 8.36. all shapes of beast or bird, the wide world o'er, 8.37. lay deep in slumber. So beneath the arch 8.38. of a cold sky Aeneas laid him down 8.39. upon the river-bank, his heart sore tried 8.40. by so much war and sorrow, and gave o'er 8.41. his body to its Iong-delayed repose. 8.42. There, 'twixt the poplars by the gentle stream, 8.43. the River-Father, genius of that place, 8.44. old Tiberinus visibly uprose; 8.45. a cloak of gray-green lawn he wore, his hair 8.46. o'erhung with wreath of reeds. In soothing words 8.48. “Seed of the gods! who bringest to my shore 8.49. thy Trojan city wrested from her foe, 8.50. a stronghold everlasting, Latium 's plain 8.51. and fair Laurentum long have looked for thee. 8.52. Here truly is thy home. Turn not away. 8.53. Here the true guardians of thy hearth shall be. 8.54. Fear not the gathering war. The wrath of Heaven 8.55. has stilled its swollen wave. A sign I tell: 8.56. Lest thou shouldst deem this message of thy sleep 8.57. a vain, deluding dream, thou soon shalt find 8.58. in the oak-copses on my margent green, 8.59. a huge sow, with her newly-littered brood 8.60. of thirty young; along the ground she lies, 8.61. now-white, and round her udders her white young. 8.62. There shall thy city stand, and there thy toil 8.63. hall find untroubled rest. After the lapse 8.64. of thrice ten rolling years, Ascanius 8.65. hall found a city there of noble name, 8.66. White-City, Alba; 't is no dream I sing! 8.67. But I instruct thee now by what wise way

71. Strabo, Geography, 6.3.9, 6.9.3, 9.3.10 Tagged with subjects: •dreams and dream interpreters, incubation oracles Found in books: Johnston (2008), Ancient Greek Divination, 91, 94

6.3.9. From Barium to the Aufidus River, on which is the Emporium of the Canusitae is four hundred stadia and the voyage inland to Emporium is ninety. Near by is also Salapia, the seaport of the Argyrippini. For not far above the sea (in the plain, at all events) are situated two cities, Canusium and Argyrippa, which in earlier times were the largest of the Italiote cities, as is clear from the circuits of their walls. Now, however, Argyrippa is smaller; it was called Argos Hippium at first, then Argyrippa, and then by the present name Arpi. Both are said to have been founded by Diomedes. And as signs of the dominion of Diomedes in these regions are to be seen the Plain of Diomedes and many other things, among which are the old votive offerings in the sanctuary of Athene at Luceria — a place which likewise was in ancient times a city of the Daunii, but is now reduced — and, in the sea near by, two islands that are called the Islands of Diomedes, of which one is inhabited, while the other, it is said, is desert; on the latter, according to certain narrators of myths, Diomedes was caused to disappear, and his companions were changed to birds, and to this day, in fact, remain tame and live a sort of human life, not only in their orderly ways but also in their tameness towards honorable men and in their flight from wicked and knavish men. But I have already mentioned the stories constantly told among the Heneti about this hero and the rites which are observed in his honor. It is thought that Sipus also was founded by Diomedes, which is about one hundred and forty stadia distant from Salapia; at any rate it was named Sepius in Greek after the sepia that are cast ashore by the waves. Between Salapia and Sipus is a navigable river, and also a large lake that opens into the sea; and the merchandise from Sipus, particularly grain, is brought down on both. In Daunia, on a hill by the name of Drium, are to be seen two hero-temples: one, to Calchas, on the very summit, where those who consult the oracle sacrifice to his shade a black ram and sleep in the hide, and the other, to Podaleirius, down near the base of the hill, this sanctuary being about one hundred stadia distant from the sea; and from it flows a stream which is a cure-all for diseases of animals. In front of this gulf is a promontory, Garganum, which extends towards the east for a distance of three hundred stadia into the high sea; doubling the headland, one comes to a small town, Urium, and off the headland are to be seen the Islands of Diomedes. This whole country produces everything in great quantity, and is excellent for horses and sheep; but though the wool is softer than the Tarantine, it is not so glossy. And the country is well sheltered, because the plains lie in hollows. According to some, Diomedes even tried to cut a canal as far as the sea, but left behind both this and the rest of his undertakings only half-finished, because he was summoned home and there ended his life. This is one account of him; but there is also a second, that he stayed here till the end of his life; and a third, the aforesaid mythical account, which tells of his disappearance in the island; and as a fourth one might set down the account of the Heneti, for they too tell a mythical story of how he in some way came to his end in their country, and they call it his apotheosis. 9.3.10. As for the contests at Delphi, there was one in early times between citharoedes, who sang a paean in honor of the god; it was instituted by the Delphians. But after the Crisaean war, in the time of Eurylochus, the Amphictyons instituted equestrian and gymnastic contests in which the prize was a crown, and called them Pythian Games. And to the citharoedes they added both fluteplayers and citharists who played without singing, who were to render a certain melody which is called the Pythian Nome. There are five parts of it: angkrousis, ampeira, katakeleusmos, iambi and dactyli, and syringes. Now the melody was composed by Timosthenes, the admiral of the second Ptolemy, who also compiled The Harbours, a work in ten books; and through this melody he means to celebrate the contest between Apollo and the dragon, setting forth the prelude as anakrousis, the first onset of the contest as ampeira, the contest itself as katakeleusmos, the triumph following the victory as iambus and dactylus, the rhythms being in two measures, one of which, the dactyl, is appropriate to hymns of praise, whereas the other, the iamb, is suited to reproaches (compare the word iambize), and the expiration of the dragon as syrinxes, since with syrinx players imitated the dragon as breathing its last in hissings.

72. Papyri, P.Aberd., 62 Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389

73. Papyri, Urk., 4.1306.11-1307.2, 4.1310-1316.4 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 85, 86

74. Papyri, P.Dembologna, 3171, 3173 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 718, 732

75. Papyri, P.Saq., None Tagged with subjects: •dream interpreters/interpretation (egypt), lector-priests/magicians and dream interpretation Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 433

76. Epigraphy, Klug, Königliche Stelen, None Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 85, 86

77. Epigraphy, Instruction of King Amenemhet, None Tagged with subjects: •dream interpreters/interpretation (egypt), joseph and the pharaohs dreams Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 86

78. Anon., Scholia Ad Persium, 2.56.3-2.56.4 Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis •dream interpreters/interpretation (greece and rome), limited role in greek and roman religion •dream interpreters/interpretation (greece and rome), professional dream interpreters Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 717

79. Papyri, Ray, Texts, None Tagged with subjects: •dream interpreters/interpretation (egypt), lector-priests/magicians and dream interpretation •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis •ptolemaios archive, and dream interpreters Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 718, 721

80. Ostaraka, O.Nicholson, None Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis •ptolemaios archive, and dream interpreters Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 718

81. Epigraphy, Frag. C02.1 723, None Tagged with subjects: •dream interpreters/interpretation (egypt), and house of life Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 723

82. Epigraphy, Iglskythia Ii, 154 Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis •ptolemaios archive, and dream interpreters Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 718

83. Ostaraka, O.Dem.Hermitage, 1127-1129, 1126 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 718

84. Papyri, P.Lilledem Ii, 96 Tagged with subjects: •dream interpreters/interpretation (egypt), lector-priests/magicians and dream interpretation Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 721

85. Epigraphy, Roussel, Ce, 84 Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 357

86. Ostraka, O.Leid.Dem., None Tagged with subjects: •dream interpreters/interpretation (egypt), joseph and the pharaohs dreams Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 85

87. Epigraphy, Seg, 37.1019 Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 349

88. Papyri, Pitra.Iuris Eccles. Mon., 1.27 Tagged with subjects: •dreams and dream interpreters, incubation oracles Found in books: Johnston (2008), Ancient Greek Divination, 93

89. Epigraphy, Ig Xii,5, 126 Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 153

90. Epigraphy, Ig Xi,4, 1299 Tagged with subjects: •dream interpreters/interpretation (egypt), question of recluses and dream interpretation •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 390, 731

91. Epigraphy, Ig X,2 1, 255 Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 390

92. Longus, Daphnis And Chloe, 2.21-2.24 Tagged with subjects: •dream interpreters/interpretation (greece and rome), dream interpretation in context of divination Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 5

93. Epigraphy, Ig Iv ,1, None Tagged with subjects: •nan Found in books: Johnston (2008), Ancient Greek Divination, 92

94. Epigraphy, Ig Ii2, 4771 Tagged with subjects: •dream interpreters/interpretation (egypt), lector-priests/magicians and dream interpretation •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis •ptolemaios archive, and dream interpreters Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 153, 718, 719

95. Anonymous Iamblichi, Anonymous Iamblichi, None Tagged with subjects: •nan Found in books: Johnston (2008), Ancient Greek Divination, 92, 93

96. Anon., Vita Ioh. Eleem., 2.24, 48.27 Tagged with subjects: •nan Found in books: Johnston (2008), Ancient Greek Divination, 92

97. Anon., Theosophia Tubingensis, 24 Tagged with subjects: •dream interpreters/interpretation (greece and rome), dream interpretation literature Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 27

98. Plautus, Fugitivi, 19.12 Tagged with subjects: •dreams and dream interpreters, spells for obtaining dreams Found in books: Johnston (2008), Ancient Greek Divination, 166

99. Epigraphy, I.Portes, 3 Tagged with subjects: •dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389

Tiresias: The Ancient Mediterranean Religions Source Database