The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
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
expert	Libson (2018), Law and self-knowledge in the Talmud, 132, 133, 134, 135, 145
expert, abraham, astrologer, astronomy	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 90, 126, 127
expert, guide, raphael	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 20, 54, 56, 75, 98, 148
expert, homer, as technical	Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 33, 37, 38, 39, 257, 258, 259, 270, 382, 383, 384, 385
expert, priests	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 47
expert, ritual	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 267, 280
experts	Libson (2018), Law and self-knowledge in the Talmud, 70, 131, 132, 133, 136, 144, 145, 151
experts, alexandria, home of religious	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 249
experts, dreams, in ancient near east, received by priests and ritual	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 57, 58, 59, 60, 61, 62, 63, 744
experts, legal	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 3, 8, 9, 26, 138, 144, 145, 146, 147, 148, 149, 150, 151, 178, 179, 224, 346, 356, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 422, 427, 428, 463, 475, 477
experts, military	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 143
experts, on, daimons, rabbis as	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 107
experts, rabbis, as daimon	Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 107
experts, rabbis, as provincial legal	Hayes (2022), The Literature of the Sages: A Re-Visioning, 42
experts, religious	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 75, 136, 143, 146, 153
experts, religious authority, exegetes	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 268, 293, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305
experts/magicians, ritual	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, 6, 7, 8, 10, 13, 17, 18, 19, 32, 36, 37, 38, 39, 40, 42, 48, 67, 95, 96, 97, 99, 101, 102, 115, 116, 117, 118, 119, 122, 125, 128, 134, 138, 141, 145, 152, 172, 173, 174, 198, 199, 200, 202, 206, 209, 216, 217, 218, 220, 221, 223, 225, 229, 231, 232, 233, 235, 236, 242, 244, 247, 248, 249, 250, 251, 252, 254, 261, 264, 280, 286, 290, 291, 296
expert”, didymus, “musical	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 190, 191, 194
“expert, in herbs and pharmakis, gr. drugs”	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 368

List of validated texts:

4 validated results for "expert"

1. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • authority, of the experts • experts, expertise, Derveni author as expert • ritual experts/magicians • wisdom (expertise) • wisdom (expertise), wisdom contests

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 83; 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, 254

2. Herodotus, Histories, 7.141-7.143 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Military experts • Religious experts • authority, of the experts • experts, expertise, Derveni author as expert • religious authority, experts (exegetes) • wisdom (expertise) • wisdom (expertise), wisdom contests

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 83; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 299; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 143

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7.141 ταῦτα ἀκούσαντες οἱ τῶν Ἀθηναίων θεοπρόποι συμφορῇ τῇ μεγίστῃ ἐχρέωντο. προβάλλουσι δὲ σφέας αὐτοὺς ὑπὸ τοῦ κακοῦ τοῦ κεχρησμένου, Τίμων ὁ Ἀνδροβούλου, τῶν Δελφῶν ἀνὴρ δόκιμος ὅμοια τῷ μάλιστα, συνεβούλευέ σφι ἱκετηρίην λαβοῦσι δεύτερα αὖτις ἐλθόντας χρᾶσθαι τῷ χρηστηρίῳ ὡς ἱκέτας. πειθομένοισι δὲ ταῦτα τοῖσι Ἀθηναίοισι καὶ λέγουσι “ὦναξ, χρῆσον ἡμῖν ἄμεινόν τι περὶ τῆς πατρίδος, αἰδεσθεὶς τὰς ἱκετηρίας τάσδε τάς τοι ἥκομεν φέροντες, ἢ οὔ τοι ἄπιμεν ἐκ τοῦ ἀδύτου, ἀλλʼ αὐτοῦ τῇδε μενέομεν ἔστʼ ἂν καὶ τελευτήσωμεν,” ταῦτα δὲ λέγουσι ἡ πρόμαντις χρᾷ δεύτερα τάδε. οὐ δύναται Παλλὰς Δίʼ Ὀλύμπιον ἐξιλάσασθαι λισσομένη πολλοῖσι λόγοις καὶ μήτιδι πυκνῇ. σοὶ δὲ τόδʼ αὖτις ἔπος ἐρέω ἀδάμαντι πελάσσας. τῶν ἄλλων γὰρ ἁλισκομένων ὅσα Κέκροπος οὖρος ἐντὸς ἔχει κευθμών τε Κιθαιρῶνος ζαθέοιο, τεῖχος Τριτογενεῖ ξύλινον διδοῖ εὐρύοπα Ζεύς μοῦνον ἀπόρθητον τελέθειν, τὸ σὲ τέκνα τʼ ὀνήσει. μηδὲ σύ γʼ ἱπποσύνην τε μένειν καὶ πεζὸν ἰόντα πολλὸν ἀπʼ ἠπείρου στρατὸν ἥσυχος, ἀλλʼ ὑποχωρεῖν νῶτον ἐπιστρέψας· ἔτι τοι ποτε κἀντίος ἔσσῃ. ὦ θείη Σαλαμίς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν ἤ που σκιδναμένης Δημήτερος ἢ συνιούσης. ^7.142 ταῦτα σφι ἠπιώτερα γὰρ τῶν προτέρων καὶ ἦν καὶ ἐδόκεε εἶναι, συγγραψάμενοι ἀπαλλάσσοντο ἐς τὰς Ἀθήνας. ὡς δὲ ἀπελθόντες οἱ θεοπρόποι ἀπήγγελλον ἐς τὸν δῆμον, γνῶμαι καὶ ἄλλαι πολλαὶ γίνονται διζημένων τὸ μαντήιον καὶ αἵδε συνεστηκυῖαι μάλιστα. τῶν πρεσβυτέρων ἔλεγον μετεξέτεροι δοκέειν σφίσι τὸν θεὸν τὴν ἀκρόπολιν χρῆσαι περιέσεσθαι. ἡ γὰρ ἀκρόπολις τὸ πάλαι τῶν Ἀθηναίων ῥηχῷ ἐπέφρακτο. οἳ μὲν δὴ κατὰ τὸν φραγμὸν συνεβάλλοντο τοῦτο τὸ ξύλινον τεῖχος εἶναι, οἳ δʼ αὖ ἔλεγον τὰς νέας σημαίνειν τὸν θεόν, καὶ ταύτας παραρτέεσθαι ἐκέλευον τὰ ἄλλα ἀπέντας. τοὺς ὦν δὴ τὰς νέας λέγοντας εἶναι τὸ ξύλινον τεῖχος ἔσφαλλε τὰ δύο τὰ τελευταῖα ῥηθέντα ὑπὸ τῆς Πυθίης, ὦ θείη Σαλαμίς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν ἤ που σκιδναμένης Δημήτερος ἢ συνιούσης. κατὰ ταῦτα τὰ ἔπεα συνεχέοντο αἱ γνῶμαι τῶν φαμένων τὰς νέας τὸ ξύλινον τεῖχος εἶναι· οἱ γὰρ χρησμολόγοι ταύτῃ ταῦτα ἐλάμβανον, ὡς ἀμφὶ Σαλαμῖνα δεῖ σφεας ἑσσωθῆναι ναυμαχίην παρασκευασαμένους. ^7.143 ἦν δὲ τῶν τις Ἀθηναίων ἀνὴρ ἐς πρώτους νεωστὶ παριών, τῷ οὔνομα μὲν ἦν Θεμιστοκλέης, παῖς δὲ Νεοκλέος ἐκαλέετο. οὗτος ὡνὴρ οὐκ ἔφη πᾶν ὀρθῶς τοὺς χρησμολόγους συμβάλλεσθαι, λέγων τοιάδε· εἰ ἐς Ἀθηναίους εἶχε τὸ ἔπος εἰρημένον ἐόντως, οὐκ ἂν οὕτω μιν δοκέειν ἠπίως χρησθῆναι, ἀλλὰ ὧδε “ὦ σχετλίη Σαλαμίσ” ἀντὶ τοῦ “ὦ θείη Σαλαμίς,” εἴ πέρ γε ἔμελλον οἱ οἰκήτορες ἀμφʼ αὐτῇ τελευτήσειν· ἀλλὰ γὰρ ἐς τοὺς πολεμίους τῷ θεῷ εἰρῆσθαι τὸ χρηστήριον συλλαμβάνοντι κατὰ τὸ ὀρθόν, ἀλλʼ οὐκ ἐς Ἀθηναίους· παρασκευάζεσθαι ὦν αὐτοὺς ὡς ναυμαχήσοντας συνεβούλευε, ὡς τούτου ἐόντος τοῦ ξυλίνου τείχεος. ταύτῃ Θεμιστοκλέος ἀποφαινομένου Ἀθηναῖοι ταῦτα σφίσι ἔγνωσαν αἱρετώτερα εἶναι μᾶλλον ἢ τὰ τῶν χρησμολόγων, οἳ οὐκ ἔων ναυμαχίην ἀρτέεσθαι, τὸ δὲ σύμπαν εἰπεῖν οὐδὲ χεῖρας ἀνταείρεσθαι, ἀλλὰ ἐκλιπόντας χώρην τὴν Ἀττικὴν ἄλλην τινὰ οἰκίζειν.'' None

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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: ,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: 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. "' None

3. Diodorus Siculus, Historical Library, 15.54.2 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • expertise • religious authority, experts (exegetes)

Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 218; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 305

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15.54.2 \xa0Certain local oracle-mongers likewise came up to Epameinondas, saying that the Lacedaemonians were destined to meet with a great disaster by the tomb of the daughters of Leuctrus and Scedasus for the following reasons.'' None

4. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • architect, expertise of • art expert, in Petronius’ Satyrica • expert empiricism, role in connoisseurship

Found in books: Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 192; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 91

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
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.

Tiresias: The Ancient Mediterranean Religions Source Database