The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
apolline, epiphany, apollo, apollonian	Bernabe et al. (2013), Redefining Dionysos, 240
dream/epiphany, divination, ancient near eastern, auditory	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58, 68, 565, 566
dream/epiphany, divination, greek and roman, auditory	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58, 210, 565, 566, 569, 570
epiphanies	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 171, 353, 355, 356, 358, 359, 360, 364, 406 Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 90, 209, 210, 211, 212 Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 4, 75, 110, 155, 157, 158, 160, 161, 164, 165, 166, 167, 168 Walter (2020), Time in Ancient Stories of Origin, 43, 111, 112, 116, 117, 129, 130 Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 277, 294, 316, 317, 318, 319, 337, 338, 372, 392, 394, 396, 397, 398, 400, 401
epiphanies, in elegy, divine	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 50, 51, 58, 79
epiphanies, in reliefs, religion, greek, dreams and divine	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 635, 636, 637, 638, 639, 640, 641, 642, 643, 644, 645, 646, 647, 648, 649, 650, 651, 652, 653, 654, 655, 656, 657, 658, 659
epiphanies, of gods/goddesses	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 7, 92, 93, 94, 215, 216, 217, 218, 220, 221, 222, 223, 224, 225, 226
epiphanies, of partheneia, festival, saving	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 60, 62
epiphany	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 359, 437 Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 107, 110, 113, 116, 123, 125, 126, 127, 132 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 284, 285, 286 Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 125, 128, 129, 133, 140, 141, 146, 201 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232 Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 474 Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 139 Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 44, 83 Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 241, 242, 243, 244, 246, 247, 248, 264 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 9, 84, 179, 259, 284, 349 Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 40, 41, 42, 44, 46 Jim (2022), Saviour Gods and Soteria in Ancient Greece, 55, 56, 57, 58, 60, 62, 63, 64, 104, 156 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 151, 174 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 21, 22, 23, 27, 28, 75, 153 Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 19, 20, 37, 95, 97, 98, 102, 103, 104, 105, 112, 113, 114, 115, 212, 213 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 2, 12, 56, 118 Mackey (2022), Belief and Cult: Rethinking Roman Religion, 215, 216, 217, 218, 220, 221, 222, 223, 224, 225, 226, 227, 229, 232, 233, 242, 289 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 513, 524, 529 Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 41, 42, 43, 47, 152, 156, 159, 167, 168 Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 38, 39, 45, 68, 69, 70, 75, 85, 170, 312 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 7, 115, 116, 165, 194, 216, 220, 221, 222, 224, 227, 274, 303, 397, 398 O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 364, 366, 367, 368, 369, 370, 371, 372, 373 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 185, 257, 258 Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 81, 82, 83, 84, 85, 89, 100 Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 25, 106 Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 73, 235 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 170, 172 Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 37, 38, 40, 41, 42, 91, 92
epiphany, and apollo	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 252
epiphany, and authentifi cation	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 227
epiphany, and divinity	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 220, 221
epiphany, and light	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 228, 230
epiphany, and voice	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 230
epiphany, andsacrifi ce	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 223
epiphany, andwomen	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 232
epiphany, apollo	Walter (2020), Time in Ancient Stories of Origin, 111, 112, 116, 117, 129
epiphany, apollo, and	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 252
epiphany, bacchus appearing to divine hypsipyle, in statius thebaid	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 163, 164, 253, 254
epiphany, bes and dionysos cult, latin invocation for	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 493, 621
epiphany, dionysos	Bernabe et al. (2013), Redefining Dionysos, 10, 49, 96, 110, 112, 115, 172, 236, 240, 244, 246, 274, 277, 280, 291, 303, 306, 307, 308, 309, 310, 311, 312, 323, 324, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 355, 356, 357, 358, 359, 360, 361, 366, 436, 461, 462, 467, 505, 506
epiphany, disembodied	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 230, 231
epiphany, divination, ancient near eastern	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58
epiphany, divine	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 157
epiphany, divine intervention	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 436
epiphany, epiphany, i	Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 22, 23, 109, 113, 114
epiphany, experience, isyllos	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 209, 210, 211, 212
epiphany, festival, of the holy lights	MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 56, 88, 100, 102, 104, 106, 119, 160
epiphany, gifts of magi	O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 372, 373
epiphany, homeric hymns, and	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 97
epiphany, ii	Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 106, 107, 109, 113, 114, 115, 128
epiphany, iii	Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117
epiphany, in literary papyrus, dreams, in egyptian literature, asklepios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 430
epiphany, in vergil, aeneid, divine	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 233
epiphany, literary and sub-literary works, egypt, greek, oxyrhynchus fragment with asklepios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 430
epiphany, mars	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 268
epiphany, octave	Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 105, 109, 114, 115, 128
epiphany, of artemis	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 107
epiphany, of athena, deceptive	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 144
epiphany, of deceptive romulus-quirinus, of mercury	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 17, 227
epiphany, of dionysus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 403, 404
epiphany, of fortuna	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 167
epiphany, of germanicus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 102
epiphany, of god	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 216, 217
epiphany, of hermes	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 68, 69, 70
epiphany, of hero	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 216
epiphany, of isis	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 123
epiphany, of janus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 10, 76
epiphany, of mercury	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 125
epiphany, of panamaros	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 252, 318, 392, 394, 396, 397, 398
epiphany, of quartilla in petronius satyrica, divine	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 67, 69
epiphany, of romulus-quirinus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93, 120, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 246, 247
epiphany, of romulus-quirinus, deceptive	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 144
epiphany, of zeus, zeus, st. paul adressed as	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 529
epiphany, religious experience	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 13, 59, 251, 492, 493, 494, 495, 496, 497, 500
epiphany, roman religion, and	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 220, 225
epiphany, salvific	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 436
epiphany, story	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 169, 170, 171
epiphany, tragic	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 129, 135, 136, 137, 138, 139
epiphany, venus appearing to divine aeneas, in vergils aeneid	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 253
epiphany, vi	Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 67, 68
epiphany, visual or sonic manifestation of the gods	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 96, 113, 203
epiphany/presence, of the divine, senses, and	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 117, 152, 185, 195, 374, 408

List of validated texts:

46 validated results for "epiphany"

1. Homer, Iliad, 1.197-1.200, 2.167, 2.182, 14.280-14.285, 14.323-14.325, 20.131, 24.437-24.439, 24.445, 24.453-24.457, 24.460-24.464, 24.483 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Dionysos, epiphany • Hermes, epiphany of • dream, passim, esp., epiphany dream • epiphanies • epiphany • epiphany, and divinity • epiphany, passim – meaning, exclusive • epiphany, passim – meaning, exclusive, prologue epiphany • experience, Isyllos epiphany • religious experience, epiphany • traditional gods, and epiphany

Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 93; Bernabe et al. (2013), Redefining Dionysos, 10; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 220, 221; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 210; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 493, 495; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 21; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 112, 113, 114; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 31, 42, 84; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 68, 69; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 89

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1.197 στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα ^1.198 οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο· ^1.199 θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω ^1.200 Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν· ^2.167 βῆ δὲ κατʼ Οὐλύμποιο καρήνων ἀΐξασα· ^2.182 ὣς φάθʼ, ὃ δὲ ξυνέηκε θεᾶς ὄπα φωνησάσης, ^14.280 αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον, ^14.281 τὼ βήτην Λήμνου τε καὶ Ἴμβρου ἄστυ λιπόντε ^14.282 ἠέρα ἑσσαμένω ῥίμφα πρήσσοντε κέλευθον. ^14.283 Ἴδην δʼ ἱκέσθην πολυπίδακα μητέρα θηρῶν ^14.284 Λεκτόν, ὅθι πρῶτον λιπέτην ἅλα· τὼ δʼ ἐπὶ χέρσου ^14.285 βήτην, ἀκροτάτη δὲ ποδῶν ὕπο σείετο ὕλη. ^14.323 οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, ^14.324 ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· ^14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· ^20.131 ἐν πολέμῳ· χαλεποὶ δὲ θεοὶ φαίνεσθαι ἐναργεῖς. ^24.437 σοὶ δʼ ἂν ἐγὼ πομπὸς καί κε κλυτὸν Ἄργος ἱκοίμην, ^24.438 ἐνδυκέως ἐν νηῒ θοῇ ἢ πεζὸς ὁμαρτέων· ^24.439 οὐκ ἄν τίς τοι πομπὸν ὀνοσσάμενος μαχέσαιτο. ^24.445 τοῖσι δʼ ἐφʼ ὕπνον ἔχευε διάκτορος ἀργεϊφόντης ^24.453 σταυροῖσιν πυκινοῖσι· θύρην δʼ ἔχε μοῦνος ἐπιβλὴς ^24.454 εἰλάτινος, τὸν τρεῖς μὲν ἐπιρρήσσεσκον Ἀχαιοί, ^24.455 τρεῖς δʼ ἀναοίγεσκον μεγάλην κληῗδα θυράων ^24.456 τῶν ἄλλων· Ἀχιλεὺς δʼ ἄρʼ ἐπιρρήσσεσκε καὶ οἶος· ^24.457 δή ῥα τόθʼ Ἑρμείας ἐριούνιος ᾦξε γέροντι, ^24.460 ὦ γέρον ἤτοι ἐγὼ θεὸς ἄμβροτος εἰλήλουθα ^24.461 Ἑρμείας· σοὶ γάρ με πατὴρ ἅμα πομπὸν ὄπασσεν. ^24.462 ἀλλʼ ἤτοι μὲν ἐγὼ πάλιν εἴσομαι, οὐδʼ Ἀχιλῆος ^24.463 ὀφθαλμοὺς εἴσειμι· νεμεσσητὸν δέ κεν εἴη ^24.464 ἀθάνατον θεὸν ὧδε βροτοὺς ἀγαπαζέμεν ἄντην· ^24.483 ὣς Ἀχιλεὺς θάμβησεν ἰδὼν Πρίαμον θεοειδέα·'' None

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1.197 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. ^1.200 Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. ^2.167 neither suffer them to draw into the sea their curved ships. So spake she, and the goddess, flashing-eyed Athene, failed not to hearken. Down from the peaks of Olympus she went darting, and speedily came to the swift ships of the Achaeans. There she found Odysseus, the peer of Zeus in counsel, ^2.182 and with thy gentle words seek thou to restrain every man, neither suffer them to draw into the sea their curved ships. So said she, and he knew the voice of the goddess as she spake, and set him to run, and cast from him his cloak, which his herald gathered up, even Eurybates of Ithaca, that waited on him. ^14.280 But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land, ^14.285 and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir, ^14.323 who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, ^14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: ^20.131 he shall have dread hereafter when some god shall come against him in battle; for hard are the gods to look upon when they appear in manifest presence. Then Poseidon, the Shaker of Earth, answered her:Hera, be not thou wroth beyond what is wise; thou needest not at all. I verily were not fain to make gods chash ^24.437 of him have I fear and awe at heart, that I should defraud him, lest haply some evil befall me hereafter. Howbeit as thy guide would I go even unto glorious Argos, attending thee with kindly care in a swift ship or on foot; nor would any man make light of thy guide and set upon thee. ^24.439 of him have I fear and awe at heart, that I should defraud him, lest haply some evil befall me hereafter. Howbeit as thy guide would I go even unto glorious Argos, attending thee with kindly care in a swift ship or on foot; nor would any man make light of thy guide and set upon thee. ' "^24.445 upon all of these the messenger Argeiphontes shed sleep, and forthwith opened the gates, and thrust back the bars, and brought within Priam, and the splendid gifts upon the wain. But when they were come to the hut of Peleus' son, the lofty hut which the Myrmidons had builded for their king, " ^24.453 hewing therefor beams of fir —and they had roofed it over with downy thatch, gathered from the meadows; and round it they reared for him, their king, a great court with thick-set pales; and the door thereof was held by one single bar of fir that ^24.455 three Achaeans were wont to drive home, and three to draw back the great bolt of the door (three of the rest, but Achilles would drive it home even of himself)—then verily the helper Hermes opened the door for the old man, and brought in the glorious gifts for the swift-footed son of Peleus; and from the chariot he stepped down to the ground and spake, saying: ^24.457 three Achaeans were wont to drive home, and three to draw back the great bolt of the door (three of the rest, but Achilles would drive it home even of himself)—then verily the helper Hermes opened the door for the old man, and brought in the glorious gifts for the swift-footed son of Peleus; and from the chariot he stepped down to the ground and spake, saying: ' "^24.460 Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. " "^24.464 Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. " ^24.483 And as when sore blindness of heart cometh upon a man, that in his own country slayeth another and escapeth to a land of strangers, to the house of some man of substance, and wonder holdeth them that look upon him; even so was Achilles seized with wonder at sight of godlike Priam, and seized with wonder were the others likewise, and they glanced one at the other. '' None

2. Homeric Hymns, To Demeter, 189 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Dionysos, epiphany • epiphany • epiphany, and light

Found in books: Bernabe et al. (2013), Redefining Dionysos, 346; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 228

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189 In our fine house, she has a late-born son,'' None

3. Hymn To Dionysus, To Dionysus, 50 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • epiphany • epiphany, passim – meaning, exclusive, epilogue epiphany

Found in books: Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 97; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113

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50 ἔσταν ἄρ’ ἐκπληγέντες: ὃ δ’ ἐξαπίνης ἐπορούσας'' None

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50 He was a shaggy bear, rapaciously'' None

4. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Epiphany • dream, passim, esp., epiphany dream • epiphany • epiphany, and divinity • epiphany, divine • epiphany, passim – meaning, exclusive • religious experience, epiphany • traditional gods, and epiphany

Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 93; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 220; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 493; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 95, 113; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 31, 39, 40, 42; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 75; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 221; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 83; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 97

5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • dream, passim, esp., epiphany dream • epiphany • epiphany-mindedness

Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 9; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 2; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 253

6. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo, epiphany • dream, passim, esp., epiphany dream • epiphany-mindedness

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 39, 142; Walter (2020), Time in Ancient Stories of Origin, 117

7. Euripides, Bacchae, 1, 4, 27, 42, 45, 64, 66-68, 72, 81-115, 119, 134, 140-145, 150, 155, 182, 298, 353, 438-439, 444-448, 567, 596-599, 605, 616-619, 1017-1019, 1021, 1031, 1078-1083, 1330-1331, 1340, 1345, 1348 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos, epiphany • Epiphany • epiphany • epiphany, and light • epiphany, and voice • epiphany, disembodied • epiphany, divine • epiphany, passim – meaning, exclusive, epilogue epiphany • epiphany, passim – meaning, exclusive, prologue epiphany • epiphany, passim – meaning, exclusive, reversal epiphany • epiphany, tragic,

Found in books: Bernabe et al. (2013), Redefining Dionysos, 49, 172, 291, 306, 307, 308, 309, 311, 312, 323, 324, 329, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 344, 346, 356, 357, 358, 359, 360, 467; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 110; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 228, 229, 230; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 98, 113; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 136; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 152; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 95

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1 ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα⁴ μορφὴν δʼ ἀμείψας ἐκ θεοῦ βροτησίαν ²⁷ Διόνυσον οὐκ ἔφασκον ἐκφῦναι Διός, ⁴² φανέντα θνητοῖς δαίμονʼ ὃν τίκτει Διί. ⁴⁵ ὃς θεομαχεῖ τὰ κατʼ ἐμὲ καὶ σπονδῶν ἄπο ^6
4 Ἀσίας ἀπὸ γᾶς ⁶⁶ Βρομίῳ πόνον ἡδὺν κάματόν τʼ εὐκάματον, 67 Βάκχιον εὐαζομένα. ⁶⁸ τίς ὁδῷ τίς ὁδῷ; τίς; ⁷² Διόνυσον ὑμνήσω. Χορός ^8
1 κισσῷ τε στεφανωθεὶς ⁸² Διόνυσον θεραπεύει. ⁸³ ἴτε βάκχαι, ἴτε βάκχαι, ^8
4 Βρόμιον παῖδα θεὸν θεοῦ ⁸⁵ Διόνυσον κατάγουσαι 86 Φρυγίων ἐξ ὀρέων Ἑλλάδος εἰς ⁸⁷ εὐρυχόρους ἀγυιάς, τὸν Βρόμιον· Χορός ⁸⁸ ὅν ⁸⁸ ποτʼ ἔχουσʼ ἐν ὠδίνων ⁸⁹ λοχίαις ἀνάγκαισι ⁹⁰ πταμένας Διὸς βροντᾶς νηδύος 9
1 ἔκβολον μάτηρ ⁹² ἔτεκεν, λιποῦσʼ αἰῶνα 93 κεραυνίῳ πληγᾷ· ^9
4 λοχίοις δʼ αὐτίκα νιν δέξατο 95 θαλάμαις Κρονίδας Ζεύς, ⁹⁶ κατὰ μηρῷ δὲ καλύψας ⁹⁷ χρυσέαισιν συνερείδει ⁹⁸ περόναις κρυπτὸν ἀφʼ Ἥρας. ⁹⁹ ἔτεκεν δʼ, ἁνίκα Μοῖραι ¹⁰⁰ τέλεσαν, ταυρόκερων θεὸν ^10
1 στεφάνωσέν τε δρακόντων' ¹⁰² στεφάνοις, ἔνθεν ἄγραν θηροτρόφον
103 μαινάδες ἀμφιβάλλονται
10
4 πλοκάμοις. Χορός ¹⁰⁵ ὦ Σεμέλας τροφοὶ Θῆβαι, word split in text
106 στεφανοῦσθε κισσῷ· ¹⁰⁷ βρύετε βρύετε χλοήρει ¹⁰⁸ μίλακι καλλικάρπῳ ¹⁰⁹ καὶ καταβακχιοῦσθε δρυὸς ^1
10 ἢ ἐλάτας κλάδοισι, ^1
1
1 στικτῶν τʼ ἐνδυτὰ νεβρίδων ^1
12 στέφετε λευκοτρίχων πλοκάμων ^1
13 μαλλοῖς· ἀμφὶ δὲ νάρθηκας ὑβριστὰς ^1
1
4 ὁσιοῦσθʼ· αὐτίκα γᾶ πᾶσα χορεύσει— ^1
15 Βρόμιος ὅστις ἄγῃ θιάσουσ— ^1
19 οἰστρηθεὶς Διονύσῳ. Χορός ^13
4 αἷς χαίρει Διόνυσος. Χορός ^1
40 ἐς ὄρεα Φρύγια, Λύδιʼ, ὁ δʼ ἔξαρχος Βρόμιος, ^1
4
1 εὐοἷ. ^1

42 ῥεῖ δὲ γάλακτι πέδον, ῥεῖ δʼ οἴνῳ, ῥεῖ δὲ μελισσᾶν ^1
43 νέκταρι. ^1
4
4 Συρίας δʼ ὡς λιβάνου καπνὸν
1

45 ὁ Βακχεὺς ἀνέχων ^1

45 πυρσώδη φλόγα πεύκας ¹⁵⁰ τρυφερόν τε πλόκαμον εἰς αἰθέρα ῥίπτων. ¹⁵⁵ μέλπετε τὸν Διόνυσον ¹⁸² Διόνυσον ὃς πέφηνεν ἀνθρώποις θεὸς ³⁵³ τὸν θηλύμορφον ξένον, ὃς ἐσφέρει νόσον ⁴³⁸ οὐδʼ ὠχρός, οὐδʼ ἤλλαξεν οἰνωπὸν γένυν, ⁴³⁹ γελῶν δὲ καὶ δεῖν κἀπάγειν ἐφίετο ^4
4
4 κἄδησας ἐν δεσμοῖσι πανδήμου στέγης, ^4

45 φροῦδαί γʼ ἐκεῖναι λελυμέναι πρὸς ὀργάδας ^4
46 σκιρτῶσι Βρόμιον ἀνακαλούμεναι θεόν· ^4
47 αὐτόματα δʼ αὐταῖς δεσμὰ διελύθη ποδῶν ^4
48 κλῇδές τʼ ἀνῆκαν θύρετρʼ ἄνευ θνητῆς χερός. ⁵⁶⁷ τε χορεύσων ἅμα βακχεύμασι, word split in text
596 ἆ ἆ, ⁵⁹⁶ πῦρ οὐ λεύσσεις, οὐδʼ αὐγάζῃ, ⁵⁹⁷ Σεμέλας ἱερὸν ἀμφὶ τάφον, ἅν ⁵⁹⁸ ποτε κεραυνόβολος ἔλιπε φλόγα ⁵⁹⁹ Δίου βροντᾶς; ⁶⁰⁵ πρὸς πέδῳ πεπτώκατʼ; ᾔσθησθʼ, ὡς ἔοικε, Βακχίου ^6
16 ταῦτα καὶ καθύβρισʼ αὐτόν, ὅτι με δεσμεύειν δοκῶν ^6
17 οὔτʼ ἔθιγεν οὔθʼ ἥψαθʼ ἡμῶν, ἐλπίσιν δʼ ἐβόσκετο. ^6
18 πρὸς φάτναις δὲ ταῦρον εὑρών, οὗ καθεῖρξʼ ἡμᾶς ἄγων, ^6
19 τῷδε περὶ βρόχους ἔβαλλε γόνασι καὶ χηλαῖς ποδῶν, ^10
18 φάνηθι ταῦρος ἢ πολύκρανος ἰδεῖν ^10
19 δράκων ἢ πυριφλέγων ὁρᾶσθαι λέων. ^102
1 γελῶντι προσώπῳ περίβαλε βρόχον ^103
1 ὦναξ Βρόμιε, θεὸς φαίνῃ μέγας. Ἄγγελος ¹⁰⁷⁸ ἐκ δʼ αἰθέρος φωνή τις, ὡς μὲν εἰκάσαι ¹⁰⁷⁹ Διόνυσος, ἀνεβόησεν· Ὦ νεάνιδες, ¹⁰⁸⁰ ἄγω τὸν ὑμᾶς κἀμὲ τἀμά τʼ ὄργια ^108
1 γέλων τιθέμενον· ἀλλὰ τιμωρεῖσθέ νιν. ¹⁰⁸² καὶ ταῦθʼ ἅμʼ ἠγόρευε καὶ πρὸς οὐρανὸν ¹⁰⁸³ καὶ γαῖαν ἐστήριξε φῶς σεμνοῦ πυρός. ¹³³⁰ δράκων γενήσῃ μεταβαλών, δάμαρ τε σὴ ^133
1 ἐκθηριωθεῖσʼ ὄφεος ἀλλάξει τύπον, ^13
40 ^13

45 ὄψʼ ἐμάθεθʼ ἡμᾶς, ὅτε δὲ χρῆν, οὐκ ᾔδετε. Κάδμος ^13
48 ὀργὰς πρέπει θεοὺς οὐχ ὁμοιοῦσθαι βροτοῖς. Διόνυσος ' None

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1 I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s,⁴ I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s, ²⁷ taking a thyrsos in my hand, a weapon of ivy. For my mother’s sisters, the ones who least should, claimed that I, Dionysus, was not the child of Zeus, but that Semele had conceived a child from a mortal father and then ascribed the sin of her bed to Zeus, ⁴² that it is not initiated into my Bacchic rites, and that I plead the case of my mother, Semele, in appearing manifest to mortals as a divinity whom she bore to Zeus. Now Kadmos has given his honor and power to Pentheus, his daughter’s son, ⁴⁵ who fights against the gods as far as I am concerned and drives me away from sacrifices, and in his prayers makes no mention of me, for which I will show him and all the Thebans that I was born a god. And when I have set matters here right, I will move on to another land, ^6
4 From the land of Asia , ⁶⁶ having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus Lit. shouting the ritual cry εὐοῖ . . Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure E. R. Dodds takes this passage Let everyone come outside being sure to keep his mouth pure . He does not believe that there should be a full stop after the third τίς . , ⁷² peaking propitious things. For I will celebrate Dionysus with hymns according to eternal custom. Choru ^8
1 brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god, ⁸⁵ from the Phrygian mountains to the broad streets of Hellas—Bromius, Choru ⁸⁸ Whom once, in the compulsion of birth pains, ⁹⁰ the thunder of Zeus flying upon her, his mother cast from her womb, leaving life by the stroke of a thunderbolt. Immediately Zeus, Kronos’ son, ⁹⁵ received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera.And he brought forth, when the Fate ¹⁰⁰ had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru ¹⁰⁵ O Thebes , nurse of Semele, crown yourself with ivy, flourish, flourish with the verdant yew bearing sweet fruit, and crown yourself in honor of Bacchus with branches of oak ^1
10 or pine. Adorn your garments of spotted fawn-skin with fleeces of white sheep, and sport in holy games with insolent thyrsoi The thyrsos is a staff that is crowned with ivy and that is sacred to Dionysus and an emblem of his worship. . At once all the earth will dance— ^1
15 whoever leads the sacred band is Bromius—to the mountain, to the mountain, where the crowd of women waits, goaded away from their weaving by Dionysus. Choru ^13
4 nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices. Choru ^1
40 Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees. ^1

45 The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts, ¹⁵⁰ casting his rich locks into the air. And among the Maenad cries his voice rings deep: This last phrase taken verbatim from Dodds, ad loc. Go, Bacchae, go, Bacchae, with the luxury of Tmolus that flows with gold, ¹⁵⁵ ing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries, ¹⁸² I have come prepared with this equipment of the god. For we must extol him, the child of my daughter, Dionysus, who has appeared as a god to men as much as is in our power. Where must I dance, where set my feet ²⁹⁸ mortals say that he was nourished in the thigh of Zeus, changing the word, because a god he had served as a hostage for the goddess Hera, and composing the story. The account given in lines 292f. of the development of this legend is based on the similarity between the Greek words for hostage ( ὅμηρος ) and thigh ( μηρός ). But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill. ³⁵³ and release his garlands to the winds and storms. In this way I will especially wound him. And some of you hunt throughout the city for this effeminate stranger, who introduces a new disease to women and pollutes our beds. ⁴³⁸ for which you sent us, nor have we set out in vain. This beast was docile in our hands and did not withdraw in flight, but yielded not unwillingly. He did not turn pale or change the wine-dark complexion of his cheek, but laughed and allowed us to bind him and lead him away. ^4
4
4 He remained still, making my work easy, and I in shame said: Stranger, I do not lead you away willingly, but by order of Pentheus, who sent me. And the Bacchae whom you shut up, whom you carried off and bound in the chains of the public prison, ^4

45 are set loose and gone, and are gamboling in the meadows, invoking Bromius as their god. of their own accord, the chains were loosed from their feet and keys opened the doors without human hand. This man has come to Thebe ⁵⁶⁷ Blessed Pieria , the Joyful one reveres you and will come to lead the dance in revelry; having crossed the swiftly flowing Axius he will bring the ⁵⁹⁶ Oh! Oh! Do you not see the the fire, do you not perceive, about the sacred tomb of Semele, the flame that Zeus’ thunderbolt left? ⁶⁰⁵ o stricken with fear? You have, so it seems, felt Bacchus shaking the house of Pentheus. But get up and take courage, putting a stop to your trembling. Chorus Leader ^6
16 In this too I mocked him, for, thinking to bind me, he neither touched nor handled me, but fed on hope. He found a bull by the stable where he took and shut me up, and threw shackles around its knees and hooves, ^10
17 Appear as a bull or many-headed serpent or raging lion to see. ^102
1 Go, Bacchus, with smiling face throw a deadly noose around the hunter of the Bacchae as he falls beneath the flock of Maenads. Second Messenger ^103
1 Lord Bacchus, truly you appear to be a great god. Messenger ¹⁰⁷⁸ He was seen by the Maenads more than he saw them, for sitting on high he was all but apparent, and the stranger was no longer anywhere to be seen, when a voice, Dionysus as I guess, cried out from the air: Young women, ¹⁰⁸⁰ I bring the one who has made you and me and my rites a laughing-stock. Now punish him! And as he said this a light of holy fire was placed between heaven and earth. The air became quiet and the woody glen ¹³³⁰ . . . changing your form, you will become a dragon, and your wife, Harmonia, Ares’ daughter, whom you though mortal held in marriage, will be turned into a beast, and will receive in exchange the form of a serpent. And as the oracle of Zeus says, you will drive along with your wife a chariot of heifers, ruling over barbarians. ^13
40 That is what I, Dionysus, born not from a mortal father, but from Zeus, say. And if you had known how to be wise when you did not wish to be, you would have acquired Zeus’ son as an ally, and would now be happy. Kadmo ^13

45 You have learned it too late; you did not know it when you should have. Kadmo ^13
48 Gods should not resemble mortals in their anger. Dionysu ' None

8. Euripides, Electra, 1273-1275 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • epiphany, passim – meaning, exclusive, epilogue epiphany • epiphany, tragic,

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 129

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1273 σὲ δ' ̓Αρκάδων χρὴ πόλιν ἐπ' ̓Αλφειοῦ ῥοαῖς"¹²⁷⁴ οἰκεῖν Λυκαίου πλησίον σηκώματος: ¹²⁷⁵ ἐπώνυμος δὲ σοῦ πόλις κεκλήσεται.' "' None

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1273 Then the dread goddesses, stricken with grief at this, will sink into a cleft of the earth beside this hill, a holy, revered prophetic shrine for mortals. You must found an Arcadian city beside the streams of Alpheus near the sacred enclosure to Lycaean Apollo;'¹²⁷⁴ Then the dread goddesses, stricken with grief at this, will sink into a cleft of the earth beside this hill, a holy, revered prophetic shrine for mortals. You must found an Arcadian city beside the streams of Alpheus near the sacred enclosure to Lycaean Apollo; ¹²⁷⁵ and the city will be called after your name. I say this to you. As for this corpse of Aegisthus, the citizens of Argos will cover it in the earth in burial. But as for your mother, Menelaus, who has arrived at Nauplia only now after capturing Troy , ' None

9. Euripides, Hippolytus, 29-33, 1339, 1391, 1419, 1423 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Epiphany • epiphany, divine • epiphany, passim – meaning, exclusive, epilogue epiphany • epiphany, passim – meaning, exclusive, prologue epiphany • epiphany, tragic,

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 83, 94; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 129, 136; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 47; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 95

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29 καὶ πρὶν μὲν ἐλθεῖν τήνδε γῆν Τροζηνίαν,' "³⁰ πέτραν παρ' αὐτὴν Παλλάδος, κατόψιον" '³¹ γῆς τῆσδε ναὸν Κύπριδος ἐγκαθίσατο,' "³² ἐρῶς' ἔρωτ' ἔκδημον, ̔Ιππολύτῳ δ' ἔπι" '³³ τὸ λοιπὸν ὀνομάσουσιν ἱδρῦσθαι θεάν. ¹³³⁹ λύπη δὲ κἀμοί: τοὺς γὰρ εὐσεβεῖς θεοὶ¹³⁹¹ ἔα: ¹⁴¹⁹ σῆς εὐσεβείας κἀγαθῆς φρενὸς χάριν:' "¹⁴²³ σοὶ δ', ὦ ταλαίπωρ', ἀντὶ τῶνδε τῶν κακῶν" '' None

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29 to witness the solemn mystic rites and be initiated therein in Pandion’s land, i.e. Attica. Phaedra, his father’s noble wife, caught sight of him, and by my designs she found her heart was seized with wild desire. ³⁰ a temple did she rear to Cypris hard by the rock of Pallas where it o’erlooks this country, for love of the youth in another land; and to win his love in days to come she called after his name the temple she had founded for the goddess. ¹³³⁹ first thy ignorance absolves thee from its villainy, next thy wife, who is dead, was lavish in her use of convincing arguments to influence thy mind.¹³⁹¹ Ah! the fragrance from my goddess wafted! Even in my agony I feel thee near and find relief; she is here in this very place, my goddess Artemis. Artemi ¹⁴¹⁹ Enough! for though thou pass to gloom beneath the earth, the wrath of Cypris shall not, at her will, fall on thee unrequited, because thou hadst a noble righteous soul. Nauck encloses this line in brackets. ¹⁴²³ For I with mine own hand will with these unerring shafts avenge me on another, Adonis. who is her votary, dearest to her of all the sons of men. And to thee, poor sufferer, for thy anguish now will I grant high honours in the city of Troezen; ' None

10. Euripides, Ion, 1577-1581 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • epiphany, passim – meaning, exclusive, epilogue epiphany • epiphany, tragic,

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 129

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1577 ἐπώνυμοι γῆς κἀπιφυλίου χθονὸς'¹⁵⁷⁸ λαῶν ἔσονται, σκόπελον οἳ ναίους' ἐμόν." '¹⁵⁷⁹ Γελέων μὲν ἔσται πρῶτος: εἶτα δεύτερος ¹⁵⁸⁰ &λτ;&γτ;' "¹⁵⁸⁰ ̔́Οπλητες ̓Αργαδῆς τ', ἐμῆς τ' ἀπ' αἰγίδος" "¹⁵⁸¹ ἔμφυλον ἕξους' Αἰγικορῆς. οἱ τῶνδε δ' αὖ" '" None

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1577 Through Hellas shall his fame extend; for his children,—four branches springing from one root,—shall give their names to the land and to the tribes of folk therein that dwell upon the rock I love. Teleona shall be the first; and next in order shall come'¹⁵⁷⁸ Through Hellas shall his fame extend; for his children,—four branches springing from one root,—shall give their names to the land and to the tribes of folk therein that dwell upon the rock I love. Teleona shall be the first; and next in order shall come ¹⁵⁸⁰ the Hopletes and Argades; and then the Aegicores, called after my aegis, shall form one tribe. And their children again shall in the time appointed found an island home amid the Cyclades and on the sea-coast, thereby strengthening my country; ' None

11. Euripides, Orestes, 1643-1647 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • epiphany, passim – meaning, exclusive, epilogue epiphany • epiphany, tragic,

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 129

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1643 τὰ μὲν καθ' ̔Ελένην ὧδ' ἔχει: σὲ δ' αὖ χρεών,"¹⁶⁴⁴ ̓Ορέστα, γαίας τῆσδ' ὑπερβαλόνθ' ὅρους" '¹⁶⁴⁵ Παρράσιον οἰκεῖν δάπεδον ἐνιαυτοῦ κύκλον. ¹⁶⁴⁶ κεκλήσεται δὲ σῆς φυγῆς ἐπώνυμον' "¹⁶⁴⁷ ̓Αζᾶσιν ̓Αρκάσιν τ' ̓Ορέστειον καλεῖν." "" None

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1643 So much for Helen; as for you, Orestes, you must cross the broders of this land'¹⁶⁴⁴ So much for Helen; as for you, Orestes, you must cross the broders of this land ¹⁶⁴⁵ and dwell for one whole year on Parrhasian soil, which from your flight shall be called the land of Orestes by Azanians and Arcadians. And when you return from there to the city of Athens , undergo your trial by the Avenging Three for your mother’s murder; ' None

12. Euripides, Trojan Women, 13-14 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • epiphany, passim – meaning, exclusive, epilogue epiphany • epiphany, passim – meaning, exclusive, prologue epiphany • epiphany, tragic,

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 94; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 129

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13 ὅθεν πρὸς ἀνδρῶν ὑστέρων κεκλήσεται'¹⁴ Δούρειος ̔́Ιππος, κρυπτὸν ἀμπισχὼν δόρυ. ' None

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13 Phocian Epeus, aided by the craft of Pallas, framed a horse to bear within its womb an armed army, and sent it within the battlements, a deadly statue; from which in days to come men shall tell of the Wooden Horse, with its hidden load of warriors.'¹⁴ Phocian Epeus, aided by the craft of Pallas, framed a horse to bear within its womb an armed army, and sent it within the battlements, a deadly statue; from which in days to come men shall tell of the Wooden Horse, with its hidden load of warriors. ' None

13. Herodotus, Histories, 1.60, 4.79, 6.105, 8.37 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos, epiphany • dream, passim, esp., epiphany dream • epiphanies • epiphany • epiphany, passim – meaning, exclusive, epilogue epiphany • epiphany, passim – meaning, exclusive, meaning, inclusive • epiphany-mindedness • experience, Isyllos epiphany • religious experience, epiphany

Found in books: Bernabe et al. (2013), Redefining Dionysos, 49, 346; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 211; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 495, 497; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 96, 141, 142, 153, 167; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 38; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 40

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1.60 μετὰ δὲ οὐ πολλὸν χρόνον τὠυτὸ φρονήσαντες οἵ τε τοῦ Μεγακλέος στασιῶται καὶ οἱ τοῦ Λυκούργου ἐξελαύνουσί μιν. οὕτω μὲν Πεισίστρατος ἔσχε τὸ πρῶτον Ἀθήνας, καὶ τὴν τυραννίδα οὔκω κάρτα ἐρριζωμένην ἔχων ἀπέβαλε. οἳ δὲ ἐξελάσαντες Πεισίστρατον αὖτις ἐκ νέης ἐπʼ ἀλλήλοισι ἐστασίασαν. περιελαυνόμενος δὲ τῇ στάσι ὁ Μεγακλέης ἐπεκηρυκεύετο Πεισιστράτῳ, εἰ βούλοιτό οἱ τὴν θυγατέρα ἔχειν γυναῖκα ἐπὶ τῇ τυραννίδι. ἐνδεξαμένου δὲ τὸν λόγον καὶ ὁμολογήσαντος ἐπὶ τούτοισι Πεισιστράτου, μηχανῶνται δὴ ἐπὶ τῇ κατόδῳ πρῆγμα εὐηθέστατον, ὡς ἐγὼ εὑρίσκω, μακρῷ, ἐπεί γε ἀπεκρίθη ἐκ παλαιτέρου τοῦ βαρβάρου ἔθνεος τὸ Ἑλληνικὸν ἐὸν καὶ δεξιώτερον καὶ εὐηθείης ἠλιθίου ἀπηλλαγμένον μᾶλλον, εἰ καὶ τότε γε οὗτοι ἐν Ἀθηναίοισι τοῖσι πρώτοισι λεγομένοισι εἶναι Ἑλλήνων σοφίην μηχανῶνται τοιάδε. ἐν τῷ δήμῳ τῷ Παιανιέι ἦν γυνὴ τῇ οὔνομα ἦν Φύη, μέγαθος ἀπὸ τεσσέρων πηχέων ἀπολείπουσα τρεῖς δακτύλους καὶ ἄλλως εὐειδής· ταύτην τὴν γυναῖκα σκευάσαντες πανοπλίῃ, ἐς ἅρμα ἐσβιβάσαντες καὶ προδέξαντες σχῆμα οἷόν τι ἔμελλε εὐπρεπέστατον φανέεσθαι ἔχουσα, ἤλαυνον ἐς τὸ ἄστυ, προδρόμους κήρυκας προπέμψαντες· οἳ τὰ ἐντεταλμένα ἠγόρευον ἀπικόμενοι ἐς τὸ ἄστυ, λέγοντες τοιάδε· “ὦ Ἀθηναῖοι, δέκεσθε ἀγαθῷ νόῳ Πεισίστρατον, τὸν αὐτὴ ἡ Ἀηθναίη τιμήσασα ἀνθρώπων μάλιστα κατάγει ἐς τὴν ἑωυτῆς ἀκρόπολιν.” οἳ μὲν δὴ ταῦτα διαφοιτέοντες ἔλεγον· αὐτίκα δὲ ἔς τε τοὺς δήμους φάτις ἀπίκετο ὡς Ἀθηναίη Πεισίστρατον κατάγει, καὶ οἱ ἐν τῷ ἄστεϊ πειθόμενοι τὴν γυναῖκα εἶναι αὐτὴν τὴν θεὸν προσεύχοντό τε τὴν ἄνθρωπον καὶ ἐδέκοντο Πεισίστρατον. ^4.79 ἐπείτε δὲ ἔδεέ οἱ κακῶς γενέσθαι, ἐγίνετο ἀπὸ προφάσιος τοιῆσδε. ἐπεθύμησε Διονύσῳ Βακχείῳ τελεσθῆναι· μέλλοντι δέ οἱ ἐς χεῖρας ἄγεσθαι τὴν τελετὴν ἐγένετο φάσμα μέγιστον. ἦν οἱ ἐν Βορυσθενεϊτέων τῇ πόλι οἰκίης μεγάλης καὶ πολυτελέος περιβολή, τῆς καὶ ὀλίγῳ τι πρότερον τούτων μνήμην εἶχον, τὴν πέριξ λευκοῦ λίθου σφίγγες τε καὶ γρῦπες ἕστασαν· ἐς ταύτην ὁ θεὸς ἐνέσκηψε βέλος. καὶ ἣ μὲν κατεκάη πᾶσα, Σκύλης δὲ οὐδὲν τούτου εἵνεκα ἧσσον ἐπετέλεσε τὴν τελετήν. Σκύθαι δὲ τοῦ βακχεύειν πέρι Ἕλλησι ὀνειδίζουσι· οὐ γὰρ φασὶ οἰκὸς εἶναι θεὸν ἐξευρίσκειν τοῦτον ὅστις μαίνεσθαι ἐνάγει ἀνθρώπους. ἐπείτε δὲ ἐτελέσθη τῷ Βακχείῳ ὁ Σκύλης, διεπρήστευσε τῶν τις Βορυσθενειτέων πρὸς τοὺς Σκύθας λέγων “ἡμῖν γὰρ καταγελᾶτε, ὦ Σκύθαι, ὅτι βακχεύομεν καὶ ἡμέας ὁ θεὸς λαμβάνει· νῦν οὗτος ὁ δαίμων καὶ τὸν ὑμέτερον βασιλέα λελάβηκε, καὶ βακχεύει τε καὶ ὑπὸ τοῦ θεοῦ μαίνεται. εἰ δέ μοι ἀπιστέετε, ἕπεσθε, καὶ ὑμῖν ἐγὼ δέξω.” εἵποντο τῶν Σκύθεων οἱ προεστεῶτες, καὶ αὐτοὺς ἀναγαγὼν ὁ Βορυσθενεΐτης λάθρῃ ἐπὶ πύργον κατεῖσε. ἐπείτε δὲ παρήιε σὺν τῷ θιάσῳ ὁ Σκύλης καὶ εἶδόν μιν βακχεύοντα οἱ Σκύθαι, κάρτα συμφορὴν μεγάλην ἐποιήσαντο, ἐξελθόντες δὲ ἐσήμαινον πάσῃ τῇ στρατιῇ τὰ ἴδοιεν. ^6.105 καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται. ^8.37 ἐπεὶ δὲ ἀγχοῦ ἦσαν οἱ βάρβαροι ἐπιόντες καὶ ἀπώρων τὸ ἱρόν, ἐν τούτῳ ὁ προφήτης, τῷ οὔνομα ἦν Ἀκήρατος, ὁρᾷ πρὸ τοῦ νηοῦ ὅπλα προκείμενα ἔσωθεν ἐκ τοῦ μεγάρου ἐξενηνειγμένα ἱρά, τῶν οὐκ ὅσιον ἦν ἅπτεσθαι ἀνθρώπων οὐδενί. ὃ μὲν δὴ ἤιε Δελφῶν τοῖσι παρεοῦσι σημανέων τὸ τέρας· οἱ δὲ βάρβαροι ἐπειδὴ ἐγίνοντο ἐπειγόμενοι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐπιγίνεταί σφι τέρεα ἔτι μέζονα τοῦ πρὶν γενομένου τέρεος. θῶμα μὲν γὰρ καὶ τοῦτο κάρτα ἐστί, ὅπλα ἀρήια αὐτόματα φανῆναι ἔξω προκείμενα τοῦ νηοῦ· τὰ δὲ δὴ ἐπὶ τούτῳ δεύτερα ἐπιγενόμενα καὶ διὰ πάντων φασμάτων ἄξια θωμάσαι μάλιστα. ἐπεὶ γὰρ δὴ ἦσαν ἐπιόντες οἱ βάρβαροι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐν τούτῳ ἐκ μὲν τοῦ οὐρανοῦ κεραυνοὶ αὐτοῖσι ἐνέπιπτον, ἀπὸ δὲ τοῦ Παρνησοῦ ἀπορραγεῖσαι δύο κορυφαὶ ἐφέροντο πολλῷ πατάγῳ ἐς αὐτοὺς καὶ κατέβαλον συχνούς σφεων, ἐκ δὲ τοῦ ἱροῦ τῆς Προναίης βοή τε καὶ ἀλαλαγμὸς ἐγίνετο.'' None

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1.60 But after a short time the partisans of Megacles and of Lycurgus made common cause and drove him out. In this way Pisistratus first got Athens and, as he had a sovereignty that was not yet firmly rooted, lost it. Presently his enemies who together had driven him out began to feud once more. ,Then Megacles, harassed by factional strife, sent a message to Pisistratus offering him his daughter to marry and the sovereign power besides. ,When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. ,There was in the Paeanian deme a woman called Phya, three fingers short of six feet, four inches in height, and otherwise, too, well-formed. This woman they equipped in full armor and put in a chariot, giving her all the paraphernalia to make the most impressive spectacle, and so drove into the city; heralds ran before them, and when they came into town proclaimed as they were instructed: ,“Athenians, give a hearty welcome to Pisistratus, whom Athena herself honors above all men and is bringing back to her own acropolis.” So the heralds went about proclaiming this; and immediately the report spread in the demes that Athena was bringing Pisistratus back, and the townsfolk, believing that the woman was the goddess herself, worshipped this human creature and welcomed Pisistratus. ^4.79 But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. ' "^6.105 While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " ^8.37 Now when the barbarians drew near and could see the temple, the prophet, whose name was Aceratus, saw certain sacred arms, which no man might touch without sacrilege, brought out of the chamber within and laid before the shrine. ,So he went to tell the Delphians of this miracle, but when the barbarians came with all speed near to the temple of Athena Pronaea, they were visited by miracles yet greater than the aforesaid. Marvellous indeed it is, that weapons of war should of their own motion appear lying outside in front of the shrine, but the visitation which followed was more wondrous than anything else ever seen. ,When the barbarians were near to the temple of Athena Pronaea, they were struck by thunderbolts from the sky, and two peaks broken off from Parnassus came rushing among them with a mighty noise and overwhelmed many of them. In addition to this a shout and a cry of triumph were heard from the temple of Athena. '' None

14. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • epiphany

Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 247; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 19, 20

^154c τότε ἐκεῖνος ἐμοὶ θαυμαστὸς ἐφάνη τό τε μέγεθος καὶ τὸ κάλλος, οἱ δὲ δὴ ἄλλοι πάντες ἐρᾶν ἔμοιγε ἐδόκουν αὐτοῦ— οὕτως ἐκπεπληγμένοι τε καὶ τεθορυβημένοι ἦσαν, ἡνίκʼ εἰσῄει—πολλοὶ δὲ δὴ ἄλλοι ἐρασταὶ καὶ ἐν τοῖς ὄπισθεν εἵποντο. καὶ τὸ μὲν ἡμέτερον τὸ τῶν ἀνδρῶν ἧττον θαυμαστὸν ἦν· ἀλλʼ ἐγὼ καὶ τοῖς παισὶ προσέσχον τὸν νοῦν, ὡς οὐδεὶς ἄλλοσʼ ἔβλεπεν αὐτῶν, οὐδʼ ὅστις σμικρότατος ἦν, ἀλλὰ πάντες ὥσπερ ἄγαλμα ἐθεῶντο αὐτόν. καὶ ὁ'' None

^154c a marvel of stature and beauty; and all the rest, to my thinking, were in love with him, such was their astonishment and confusion when he came in, and a number of other lovers were following in his train. On the part of men like us it was not so surprising; but when I came to observe the boys I noticed that none of them, not even the smallest, had eyes for anything else, but that'' None

15. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • epiphany

Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 248; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 20

^252d καὶ οὕτω καθʼ ἕκαστον θεόν, οὗ ἕκαστος ἦν χορευτής, ἐκεῖνον τιμῶν τε καὶ μιμούμενος εἰς τὸ δυνατὸν ζῇ, ἕως ἂν ᾖ ἀδιάφθορος καὶ τὴν τῇδε πρώτην γένεσιν βιοτεύῃ, καὶ τούτῳ τῷ τρόπῳ πρός τε τοὺς ἐρωμένους καὶ τοὺς ἄλλους ὁμιλεῖ τε καὶ προσφέρεται. τόν τε οὖν ἔρωτα τῶν καλῶν πρὸς τρόπου ἐκλέγεται ἕκαστος, καὶ ὡς θεὸν αὐτὸν ἐκεῖνον ὄντα ἑαυτῷ οἷον ἄγαλμα τεκταίνεταί τε καὶ κατακοσμεῖ, ὡς'' None

^252d And so it is with the follower of each of the other gods; he lives, so far as he is able, honoring and imitating that god, so long as he is uncorrupted, and is living his first life on earth, and in that way he behaves and conducts himself toward his beloved and toward all others. Now each one chooses his love from the ranks of the beautiful according to his character, and he fashions him and adorns him'' None

16. Sophocles, Antigone, 1115-1152 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dionysos, epiphany • epiphany • epiphany, of Dionysus

Found in books: Bernabe et al. (2013), Redefining Dionysos, 110, 115, 274, 277, 280; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 113, 116, 123, 125, 126, 127; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 403

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1115 God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign'¹¹¹⁶ God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign ¹¹²⁰ in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil ¹¹²⁵ of the sowing of the savage dragon’s teeth! ¹¹²⁶ The smoky glare of torches sees you above the cliffs of the twin peaks, where the Corycian nymphs move inspired by your godhead, ¹¹³⁰ and Castalia’s stream sees you, too. The ivy-mantled slopes of Nysa ’s hills and the shore green with many-clustered vines send you, when accompanied by the cries of your divine words, ¹¹³⁵ you visit the avenues of Thebes . ¹¹³⁷ Thebes of all cities you hold foremost in honor, together with your lightning-struck mother. ¹¹⁴⁰ And now when the whole city is held subject to a violent plague, come, we ask, with purifying feet over steep Parnassus , ¹¹⁴⁵ or over the groaning straits! ¹¹⁴⁶ O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus, ¹¹⁵⁰ appear, my king, with your attendant Thyiads, who in night-long frenzy dance and sing you as Iacchus the Giver! ' None

17. Xenophon, The Persian Expedition, 3.1.11-3.1.12 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Religion (Greek), dreams and divine epiphanies in reliefs • dream, passim, esp., epiphany dream

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 153; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 656

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3.1.11 ἐπεὶ δὲ ἀπορία ἦν, ἐλυπεῖτο μὲν σὺν τοῖς ἄλλοις καὶ οὐκ ἐδύνατο καθεύδειν· μικρὸν δʼ ὕπνου λαχὼν εἶδεν ὄναρ. ἔδοξεν αὐτῷ βροντῆς γενομένης σκηπτὸς πεσεῖν εἰς τὴν πατρῴαν οἰκίαν, καὶ ἐκ τούτου λάμπεσθαι πᾶσα. ^3.1.12 περίφοβος δʼ εὐθὺς ἀνηγέρθη, καὶ τὸ ὄναρ τῇ μὲν ἔκρινεν ἀγαθόν, ὅτι ἐν πόνοις ὢν καὶ κινδύνοις φῶς μέγα ἐκ Διὸς ἰδεῖν ἔδοξε· τῇ δὲ καὶ ἐφοβεῖτο, ὅτι ἀπὸ Διὸς μὲν βασιλέως τὸ ὄναρ ἐδόκει αὐτῷ εἶναι, κύκλῳ δὲ ἐδόκει λάμπεσθαι τὸ πῦρ, μὴ οὐ δύναιτο ἐκ τῆς χώρας ἐξελθεῖν τῆς βασιλέως, ἀλλʼ εἴργοιτο πάντοθεν ὑπό τινων ἀποριῶν.'' None

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3.1.11 Now when the time of perplexity came, he was distressed as well as everybody else and was unable to sleep; but, getting at length a little sleep, he had a dream. It seemed to him that there was a clap of thunder and a bolt fell on his father’s house, setting the whole house ablaze. ^3.1.12 He awoke at once in great fear, and judged the dream in one way an auspicious one, because in the midst of hardships and perils he had seemed to behold a great light from Zeus; but looking at it in another way he was fearful, since the dream came, as he thought, from Zeus the King and the fire appeared to blaze all about, lest he might not be able to escape out of the King’s country, King Zeus in the dream is the Persian King in the interpretation. but might be shut in on all sides by various difficulties. '' None

18. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Epiphany • dream, passim, esp., epiphany dream

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 7; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 167

19. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Epiphany • epiphany, passim – meaning, exclusive, epilogue epiphany • epiphany, passim – meaning, exclusive, prologue epiphany

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 133; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 156

20. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermes, epiphany of • epiphany • epiphany, passim – meaning, exclusive, epilogue epiphany

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 123; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 70

21. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • epiphany • epiphany, passim – meaning, exclusive, epilogue epiphany

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 105; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 312

22. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dionysos, epiphany • Epiphany

Found in books: Bernabe et al. (2013), Redefining Dionysos, 346; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 159

23. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • epiphany, passim – meaning, exclusive, epilogue epiphany • epiphany, passim – meaning, exclusive, prologue epiphany • epiphany, tragic,

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 94; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 137, 138

24. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • epiphany, passim – meaning, exclusive, epilogue epiphany • epiphany, tragic,

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 129

25. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • epiphany, passim – meaning, exclusive, epilogue epiphany • epiphany, passim – meaning, exclusive, prologue epiphany • epiphany, tragic,

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 94; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 137

26. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • dream, passim, esp., epiphany dream • epiphany

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 226; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 38

27. Cicero, On The Nature of The Gods, 2.6 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Epiphany • epiphany • epiphany, and divinity • epiphany, of god • epiphany, of hero • gods/goddesses, epiphanies of

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 216, 220; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 221, 222; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 221

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2.6 Nor is this unaccountable or accidental; it is the result, firstly, of the fact that the gods often manifest their power in bodily presence. For instance in the Latin War, at the critical battle of Lake Regillus between the dictator Aulus Postumius and Octavius Mamilius of Tusculum, Castor and Pollux were seen fighting on horseback in our ranks. And in more modern history likewise these sons of Tyndareus brought the news of the defeat of Perses. What happened was that Publius Vatinius, the grandfather of our young contemporary, was returning to Rome by night from Reate, of which he was governor, when he was informed by two young warriors on white horses that King Perses had that very day been taken prisoner. When Vatinius carried the news to the Senate, at first he was flung into gaol on the charge of spreading an unfounded report on a matter of national concern; but afterwards a dispatch arrived from Paulus, and the date was found to tally, so the Senate bestowed upon Vatinius both a grant of land and exemption from military service. It is also recorded in history that when the Locrians won their great victory over the people of Crotona at the important battle of the River Sagra, news of the engagement was reported at the Olympic Games on the very same day. often has the sound of the voices of the Fauns, often has the apparition of a divine form compelled anyone that is not either feeble-minded or impious to admit the real presence of the gods. '' None

28. Septuagint, 2 Maccabees, 5.2 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • epiphany • epiphany, and divinity • epiphany, divine intervention • epiphany, salvific

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 221; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 436

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5.2 And it happened that over all the city, for almost forty days, there appeared golden-clad horsemen charging through the air, in companies fully armed with lances and drawn swords --'"" None

29. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • epiphany • epiphany, of Romulus-Quirinus

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 148; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 25

30. New Testament, Acts, 1.10 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Epiphany III • epiphany

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 222; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 117

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1.10 καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παριστήκεισαν αὐτοῖς ἐν

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1.10 While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing, '' None

31. Plutarch, Camillus, 6.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • dream, passim, esp., epiphany dream • epiphanies

Found in books: Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 165; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 162

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6.1 διαπορθήσας δὲ τὴν πόλιν ἔγνω τὸ ἄγαλμα τῆς Ἥρας μεταφέρειν εἰς Ῥώμην, ὥσπερ εὔξατο. καὶ συνελθόντων ἐπὶ τούτῳ τῶν τεχνιτῶν, ὁ μὲν ἔθυε καὶ προσεύχετο τῇ θεῷ δέχεσθαι τὴν προθυμίαν αὐτῶν καὶ εὐμενῆ γενέσθαι σύνοικον τοῖς λαχοῦσι τὴν Ῥώμην θεοῖς, τὸ δʼ ἄγαλμά φασιν ὑποφθεγξάμενον εἰπεῖν. ὅτι καὶ βούλεται καὶ συγκαταινεῖ.'' None

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6.1 After he had utterly sacked the city, he determined to transfer the image of Juno to Rome, in accordance with his vows. The workmen were assembled for the purpose, and Camillus was sacrificing and praying the goddess to accept of their zeal and to be a kindly co-dweller with the gods of Rome, when the image, they say, spoke in low tones and said she was ready and willing.'' None

32. Plutarch, Lucullus, 10.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • dream, passim, esp., epiphany dream • epiphany story

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 170; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 162

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10.2 ὄναρ δʼ ἡ θεὸς Ἀρισταγόρᾳ τῷ τοῦ δήμου γραμματιστῇ παραστᾶσα, καὶ μὴν ἔγωγε, εἶπεν, ἥκω τὸν Λιβυκὸν αὐλητὴν ἐπὶ τὸν Ποντικὸν σαλπιγκτὴν ἐπάγουσα. φράσον οὖν θαρρεῖν τοῖς πολίταις. θαυμαζόντων δὲ τὴν φωνὴν τῶν Κυζικηνῶν ἅμʼ ἡμέρᾳ σάλον εἶχεν ἡ θάλασσα κατιόντος ἀκρίτου πνεύματος, αἵ τε μηχαναὶ τοῦ βασιλέως παρεστῶσαι τοῖς τείχεσιν, ἔργα θαυμαστὰ Νικωνίδου τοῦ Θεσσαλοῦ, ῥοίζῳ καὶ πατάγῳ πρῶτον ἀπεδήλουν τὸ μέλλον·'' None

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10.2 '' None

33. Plutarch, Lysander, 20.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • dream, passim, esp., epiphany dream • epiphany story

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 171; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 162

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20.5 ἔνιοι μὲν οὖν ἀληθῶς φασιν αὐτῷ πολιορκοῦντι τὴν τῶν Ἀφυταίων πόλιν ἐν Θρᾴκῃ κατὰ τοὺς ὕπνους παραστῆναι τὸν Ἄμμωνα· διὸ καὶ τὴν πολιορκίαν ἀφείς, ὡς τοῦ θεοῦ προστάξαντος, ἐκέλευσε τοὺς Ἀφυταίους Ἄμμωνι θύειν καὶ τὸν θεὸν ἐσπούδασεν εἰς τὴν Λιβύην πορευθεὶς ἐξιλάσασθαι.'' None

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20.5 '' None

34. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dream-epiphanies, double • Epiphany • Mithras, cult of, and rebirth, and dream-epiphanies

Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 398

35. Apuleius, The Golden Ass, 11.13 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • epiphany • epiphany, andsacrifi ce • epiphany, in Golden Ass

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 223; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 296, 300

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11.13 The priest, having been advised the night before, stood still and holding out his hand, and thrust out the garland of roses into my mouth. I (trembling) devoured it with a great eagerness. And as soon as I had eaten them, I found that the promise made to me had not been in vain. For my deformed face changed, and first the rugged hair of my body fell off, my thick skin grew soft and tender, the hooves of my feet changed into toes, my hands returned again, my neck grew short, my head and mouth became round, my long ears were made little, my great and stony teeth grew more like the teeth of men, and my tail, which had burdened me most, disappeared. Then the people began to marvel. The religious honored the goddess for so evident a miracle. They wondered at the visions which they saw in the night, and the ease of my restoration, whereby they rendered testimony of so great a benefit that I had received from the goddess.'' None

36. Pausanias, Description of Greece, 1.4.4, 7.18.12, 10.23.1-10.23.2, 10.23.7 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Epiphanies • Panamaros, Epiphany of • epiphany • epiphany, divine • epiphany, passim – meaning, exclusive, meaning, inclusive • epiphany-mindedness • religious experience, epiphany

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 496; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 56; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 143, 167; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 100; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 396

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1.4.4 οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ. ^7.18.12 πρῶτα μὲν δὴ πομπὴν μεγαλοπρεπεστάτην τῇ Ἀρτέμιδι πομπεύουσι, καὶ ἡ ἱερωμένη παρθένος ὀχεῖται τελευταία τῆς πομπῆς ἐπὶ ἐλάφων ὑπὸ τὸ ἅρμα ἐζευγμένων· ἐς δὲ τὴν ἐπιοῦσαν τηνικαῦτα ἤδη δρᾶν τὰ ἐς τὴν θυσίαν νομίζουσι, δημοσίᾳ τε ἡ πόλις καὶ οὐχ ἧσσον ἐς τὴν ἑορτὴν οἱ ἰδιῶται φιλοτίμως ἔχουσιν. ἐσβάλλουσι γὰρ ζῶντας ἐς τὸν βωμὸν ὄρνιθάς τε τοὺς ἐδωδίμους καὶ ἱερεῖα ὁμοίως ἅπαντα, ἔτι δὲ ὗς ἀγρίους καὶ ἐλάφους τε καὶ δορκάδας, οἱ δὲ καὶ λύκων καὶ ἄρκτων σκύμνους, οἱ δὲ καὶ τὰ τέλεια τῶν θηρίων· κατατιθέασι δὲ ἐπὶ τὸν βωμὸν καὶ δένδρων καρπὸν τῶν ἡμέρων. ^10.23.1 Βρέννῳ δὲ καὶ τῇ στρατιᾷ τῶν τε Ἑλλήνων οἱ ἐς Δελφοὺς ἀθροισθέντες ἀντετάξαντο, καὶ τοῖς βαρβάροις ἀντεσήμαινε τὰ ἐκ τοῦ θεοῦ ταχύ τε καὶ ὧν ἴσμεν φανερώτατα. ἥ τε γὰρ γῆ πᾶσα, ὅσην ἐπεῖχεν ἡ τῶν Γαλατῶν στρατιά, βιαίως καὶ ἐπὶ πλεῖστον ἐσείετο τῆς ἡμέρας, βρονταί τε καὶ κεραυνοὶ συνεχεῖς ἐγίνοντο· ^10.23.2 καὶ οἱ μὲν ἐξέπληττόν τε τοὺς Κελτοὺς καὶ δέχεσθαι τοῖς ὠσὶ τὰ παραγγελλόμενα ἐκώλυον, τὰ δὲ ἐκ τοῦ οὐρανοῦ οὐκ ἐς ὅντινα κατασκήψαι μόνον ἀλλὰ καὶ τοὺς πλησίον καὶ αὐτοὺς ὁμοίως καὶ τὰ ὅπλα ἐξῆπτε. τά τε τῶν ἡρώων τηνικαῦτά σφισιν ἐφάνη φάσματα, ὁ Ὑπέροχος καὶ ὁ Λαόδοκός τε καὶ Πύρρος· οἱ δὲ καὶ τέταρτον Φύλακον ἐπιχώριον Δελφοῖς ἀπαριθμοῦσιν ἥρωα. ^10.23.7 καὶ οἱ μὲν ἐστρατοπεδεύσαντο ἔνθα νὺξ κατελάμβανεν ἀναχωροῦντας, ἐν δὲ τῇ νυκτὶ φόβος σφίσιν ἐμπίπτει Πανικός· τὰ γὰρ ἀπὸ αἰτίας οὐδεμιᾶς δείματα ἐκ τούτου φασὶ γίνεσθαι. ἐνέπεσε μὲν ἐς τὸ στράτευμα ἡ ταραχὴ περὶ βαθεῖαν τὴν ἑσπέραν, καὶ ὀλίγοι τὸ κατʼ ἀρχὰς ἐγένοντο οἱ παραχθέντες ἐκ τοῦ νοῦ, ἐδόξαζόν τε οὗτοι κτύπου τε ἐπελαυνομένων ἵππων καὶ ἐφόδου πολεμίων αἰσθάνεσθαι · μετὰ δὲ οὐ πολὺ καὶ ἐς ἅπαντας διέδρα ἡ ἄγνοια.'' None

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1.4.4 So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy. ^7.18.12 The festival begins with a most splendid procession in honor of Artemis, and the maiden officiating as priestess rides last in the procession upon a car yoked to deer. It is, however, not till the next day that the sacrifice is offered, and the festival is not only a state function but also quite a popular general holiday. For the people throw alive upon the altar edible birds and every kind of victim as well; there are wild boars, deer and gazelles; some bring wolf-cubs or bear-cubs, others the full-grown beasts. They also place upon the altar fruit of cultivated trees. ^10.23.1 Brennus and his army were now faced by the Greeks who had mustered at Delphi, and soon portents boding no good to the barbarians were sent by the god, the clearest recorded in history. For the whole ground occupied by the Gallic army was shaken violently most of the day, with continuous thunder and lightning. ^10.23.2 The thunder both terrified the Gauls and prevented them hearing their orders, while the bolts from heaven set on fire not only those whom they struck but also their neighbors, themselves and their armour alike. Then there were seen by them ghosts of the heroes Hyperochus, Laodocus and Pyrrhus; according to some a fourth appeared, Phylacus, a local hero of Delphi . ^10.23.7 They encamped where night overtook them in their retreat, and during the night there fell on them a “panic.” For causeless terrors are said to come from the god Pan. It was when evening was turning to night that the confusion fell on the army, and at first only a few became mad, and these imagined that they heard the trampling of horses at a gallop, and the attack of advancing enemies; but after a little time the delusion spread to all.'' None

37. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • dream, passim, esp., epiphany dream • epiphanies • epiphany • epiphany, in Golden Ass

Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 285, 286; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 299; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 164; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 173

38. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • dream, passim, esp., epiphany dream • epiphanies

Found in books: Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 165; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 208

39. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • epiphanies, • epiphany • epiphany-mindedness

Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 129; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 355, 364; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 244

40. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Divination (Greek and Roman), auditory dream/epiphany • Divination (ancient Near Eastern), auditory dream/epiphany • dream, passim, esp., epiphany dream • epiphany • epiphany, passim – meaning, exclusive • epiphany, passim – meaning, exclusive, meaning, inclusive

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 6; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 210, 565; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 170, 172

41. None, None, nan
Tagged with subjects: • Epiphanies • Panamaros, Epiphany of • Partheneia (festival), saving epiphanies of • epiphany

Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 60; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 397

42. None, None, nan
Tagged with subjects: • Epiphany • festival, of the Holy Lights (Epiphany)

Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 44; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 106, 119

43. None, None, nan
Tagged with subjects: • Partheneia (festival), saving epiphanies of • dream, passim, esp., epiphany dream • epiphany

Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 62; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 182

44. None, None, nan
Tagged with subjects: • dream, passim, esp., epiphany dream • epiphany

Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 182; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 192

45. None, None, nan
Tagged with subjects: • Epiphanies • Panamaros, Epiphany of • Partheneia (festival), saving epiphanies of • dream, passim, esp., epiphany dream • epiphany

Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 62, 63; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 192; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 252, 277, 294, 316, 317, 318, 319, 337, 396, 397, 398

46. None, None, nan
Tagged with subjects: • epiphany • religious experience, epiphany

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 500; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 55

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Tiresias: The Ancient Mediterranean Religions Source Database