Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



1200
Aristophanes, Birds, 959-991
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN


ἀλλ' οὐδὲν οἷόν ἐστ' ἀκοῦσαι τῶν ἐπῶν.PISTHETAERUS: Well, 'tis best to know the terms of the oracle. PROPHET: "But when the wolves and the white crows shall dwell together between Corinth and Sikyon...." PISTHETAERUS: But how do the Corinthians concern me? PROPHET: 'Tis the regions of the air that Bacis indicated in this manner. "They must first sacrifice a white-fleeced goat to Pandora, and give the prophet, who first reveals my words, a good cloak and new sandals." PISTHETAERUS: Are the sandals there? PROPHET: Read. "And besides this a goblet of wine and a good share of the entrails of the victim." PISTHETAERUS: Of the entrails — is it so written? PROPHET: Read. "If you do as I command, divine youth, you shall be an eagle among the clouds; if not, you shall be neither turtle-dove, nor eagle, nor woodpecker." PISTHETAERUS: Is all that there? PROPHET: Read.
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN


οὐδὲν ἄρ' ὅμοιός ἐσθ' ὁ χρησμὸς τουτῳίPISTHETAERUS: This oracle in no sort of way resembles the one Apollo dictated to me. "If an impostor comes without invitation to annoy you during the sacrifice and to demand a share of the victim, apply a stout stick to his ribs." PROPHET: You are drivelling. PISTHETAERUS: "And don't spare him, were he an eagle from out of the clouds, were it Lampon himself or the great Diopithes." PROPHET: Is all that there? PISTHETAERUS: Here, read it yourself, and go and hang yourself. PROPHET: Oh! unfortunate wretch that I am. PISTHETAERUS: Away with you, and take your prophecies elsewhere. METON: I have come to you. PISTHETAERUS: Yet another pest. What have you come to do? What's your plan? What's the purpose of your journey? Why these splendid buskins? METON: I want to survey the plains of the air for you and to parcel them into lots.
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN
NaN


Intertexts (texts cited often on the same page as the searched text):

43 results
1. Homer, Iliad, 1.443-1.474, 2.4-2.94, 2.404-2.407, 2.412-2.431 (8th cent. BCE - 7th cent. BCE)

1.443. /and place in the arms of her dear father, saying to him:Chryses, Agamemnon, king of men, sent me forth to bring to you your daughter, and to offer to Phoebus a holy hecatomb on the Danaans' behalf, that therewith we may propitiate the lord, who has now brought upon the Argives woeful lamentation. 1.444. /and place in the arms of her dear father, saying to him:Chryses, Agamemnon, king of men, sent me forth to bring to you your daughter, and to offer to Phoebus a holy hecatomb on the Danaans' behalf, that therewith we may propitiate the lord, who has now brought upon the Argives woeful lamentation. 1.445. /So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.446. /So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.447. /So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.448. /So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.449. /So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.450. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.451. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.452. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.453. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.454. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.455. /ward off now from the Danaans the loathly pestilence. 1.456. /ward off now from the Danaans the loathly pestilence. 1.457. /ward off now from the Danaans the loathly pestilence. 1.458. /ward off now from the Danaans the loathly pestilence. 1.459. /ward off now from the Danaans the loathly pestilence. So he spoke in prayer, and Phoebus Apollo heard him. Then, when they had prayed, and had sprinkled the barley grains, they first drew back the victims' heads, and cut their throats, and flayed them, and cut out the thighs and covered them 1.460. /with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it 1.461. /with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it 1.462. /with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it 1.463. /with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it 1.464. /with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it 1.465. /and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.466. /and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.467. /and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.468. /and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.469. /and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.470. /and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on 1.471. /and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on 1.472. /and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on 1.473. /and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on 1.474. /and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on 2.4. /Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best 2.5. /Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best 2.5. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.6. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.7. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.8. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.9. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.10. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.11. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.12. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.13. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.14. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.15. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.16. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.17. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.18. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.19. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.20. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.21. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.22. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.23. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.24. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.25. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.26. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.27. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.28. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.29. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.30. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.31. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.32. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.33. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.34. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.35. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.36. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.37. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.38. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.39. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.40. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.41. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.42. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.43. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.44. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.45. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.46. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.47. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.48. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.49. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.50. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.51. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.52. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.53. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.54. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.55. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.56. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.57. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.58. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.59. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.60. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.61. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.62. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.63. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.64. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.65. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.66. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.67. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.68. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.69. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.70. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.71. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.72. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.73. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.74. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.75. /but do you from this side and from that bespeak them, and strive to hold them back. 2.76. /but do you from this side and from that bespeak them, and strive to hold them back. 2.77. /but do you from this side and from that bespeak them, and strive to hold them back. 2.78. /but do you from this side and from that bespeak them, and strive to hold them back. 2.79. /but do you from this side and from that bespeak them, and strive to hold them back. So saying, he sate him down, and among them uprose Nestor, that was king of sandy Pylos. He with good intent addressed their gathering and spake among them:My friends, leaders and rulers of the Argives 2.80. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.81. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.82. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.83. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.84. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.85. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.86. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.87. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.88. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.89. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.90. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.91. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.92. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.93. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.94. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.404. /And they made sacrifice one to one of the gods that are for ever, and one to another, with the prayer that they might escape from death and the toil of war. But Agamemnon, king of men, slew a fat bull of five years to the son of Cronos, supreme in might, and let call the elders, the chieftains of the Achaean host 2.405. /Nestor, first of all, and king Idomeneus, and thereafter the twain Aiantes and the son of Tydeus, and as the sixth Odysseus, the peer of Zeus in counsel. And unbidden came to him Menelaus, good at the war-cry, for he knew in his heart wherewith his brother was busied. 2.406. /Nestor, first of all, and king Idomeneus, and thereafter the twain Aiantes and the son of Tydeus, and as the sixth Odysseus, the peer of Zeus in counsel. And unbidden came to him Menelaus, good at the war-cry, for he knew in his heart wherewith his brother was busied. 2.407. /Nestor, first of all, and king Idomeneus, and thereafter the twain Aiantes and the son of Tydeus, and as the sixth Odysseus, the peer of Zeus in counsel. And unbidden came to him Menelaus, good at the war-cry, for he knew in his heart wherewith his brother was busied. 2.412. /About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke 2.413. /About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke 2.414. /About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke 2.415. /and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. 2.416. /and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. 2.417. /and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. 2.418. /and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. 2.419. /and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. So spake he; but not as yet would the son of Cronos grant him fulfillment; 2.420. /nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.421. /nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.422. /nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.423. /nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.424. /nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.425. /These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.426. /These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.427. /These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.428. /These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.429. /These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.430. /Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack aught of the equal feast. But when they had put from them the desire of food and drink, among them the horseman, Nestor of Gerenia, was first to speak, saying:Most glorious son of Atreus, Agamemnon, king of men 2.431. /Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack aught of the equal feast. But when they had put from them the desire of food and drink, among them the horseman, Nestor of Gerenia, was first to speak, saying:Most glorious son of Atreus, Agamemnon, king of men
2. Homer, Odyssey, 3.420, 3.430-3.463, 3.472, 14.414-14.445, 19.509-19.553, 19.559-19.569, 19.572-19.581 (8th cent. BCE - 7th cent. BCE)

3. Aeschylus, Agamemnon, 1113, 1254-1255, 274-275, 1112 (6th cent. BCE - 5th cent. BCE)

1112. οὔπω ξυνῆκα· νῦν γὰρ ἐξ αἰνιγμάτων 1112. Nor yet I’ve gone with thee! for — after riddles —
4. Aeschylus, Prometheus Bound, 646-673, 645 (6th cent. BCE - 5th cent. BCE)

645. αἰεὶ γὰρ ὄψεις ἔννυχοι πωλεύμεναι 645. For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying: q type=
5. Aeschylus, Seven Against Thebes, 700 (6th cent. BCE - 5th cent. BCE)

700. εἶσι δόμων Ἐρινύς, ὅταν ἐκ χερῶν 700. leave your house, when the gods receive sacrifice from your hands? Eteocles
6. Aristophanes, Birds, 1022-1055, 1210, 1216, 1220, 1224, 1231-1233, 1236-1237, 1240, 1243-1245, 1375-1376, 1515-1524, 521, 848-903, 954-955, 958, 960-991, 1021 (5th cent. BCE - 4th cent. BCE)

1021. ποῦ πρόξενοι; τίς ὁ Σαρδανάπαλλος οὑτοσί;
7. Aristophanes, Knights, 1001-1099, 110, 1100-1109, 111, 1110-1111, 112-122, 1229, 123, 1230-1239, 124, 1240-1249, 125, 1250-1253, 126-150, 157-159, 167-222, 960-1000 (5th cent. BCE - 4th cent. BCE)

1000. καὶ νὴ Δί' ἔτι γέ μοὔστι κιβωτὸς πλέα.
8. Aristophanes, Lysistrata, 1130, 762-780, 1129 (5th cent. BCE - 4th cent. BCE)

1129. κοινῇ δικαίως, οἳ μιᾶς ἐκ χέρνιβος
9. Aristophanes, Clouds, 332 (5th cent. BCE - 4th cent. BCE)

332. Θουριομάντεις ἰατροτέχνας σφραγιδονυχαργοκομήτας
10. Aristophanes, Peace, 1009, 1013-1014, 1017-1021, 1023-1126, 45-47, 960, 962-963, 973-987, 1005 (5th cent. BCE - 4th cent. BCE)

1005. καὶ Κωπᾴδων ἐλθεῖν σπυρίδας
11. Aristophanes, Wasps, 380, 160 (5th cent. BCE - 4th cent. BCE)

160. ὅταν τις ἐκφύγῃ μ' ἀποσκλῆναι τότε.
12. Euripides, Electra, 782-843, 781 (5th cent. BCE - 5th cent. BCE)

781. ὁ δ' εἶπ' ̓Ορέστης: Θεσσαλοί: πρὸς δ' ̓Αλφεὸν
13. Euripides, Helen, 1560-1589, 1559 (5th cent. BCE - 5th cent. BCE)

1559. μὴ θιγγάνειν ἀπεῖργεν. ὁ δ' ̔Ελένης πόσις
14. Euripides, Hercules Furens, 923-941, 922 (5th cent. BCE - 5th cent. BCE)

922. Victims to purify the house were stationed before the altar of Zeus, for Heracles had slain and cast from his halls the king of the land.
15. Euripides, Hippolytus, 954, 953 (5th cent. BCE - 5th cent. BCE)

16. Euripides, Iphigenia At Aulis, 1578-1583, 1577 (5th cent. BCE - 5th cent. BCE)

17. Euripides, Phoenician Women, 662 (5th cent. BCE - 5th cent. BCE)

18. Euripides, Suppliant Women, 1204 (5th cent. BCE - 5th cent. BCE)

19. Herodotus, Histories, 1.53, 1.62-1.63, 2.139, 5.56.2, 7.6, 8.77, 8.96, 9.43 (5th cent. BCE - 5th cent. BCE)

1.53. The Lydians who were to bring these gifts to the temples were instructed by Croesus to inquire of the oracles whether he was to send an army against the Persians and whether he was to add an army of allies. ,When the Lydians came to the places where they were sent, they presented the offerings, and inquired of the oracles, in these words: “Croesus, king of Lydia and other nations, believing that here are the only true places of divination among men, endows you with such gifts as your wisdom deserves. And now he asks you whether he is to send an army against the Persians, and whether he is to add an army of allies.” ,Such was their inquiry; and the judgment given to Croesus by each of the two oracles was the same: namely, that if he should send an army against the Persians he would destroy a great empire. And they advised him to discover the mightiest of the Greeks and make them his friends. 1.62. So after ten years they set out from Eretria and returned home. The first place in Attica which they took and held was Marathon: and while encamped there they were joined by their partisans from the city, and by others who flocked to them from the country—demesmen who loved the rule of one more than freedom. These, then, assembled; ,but the Athenians in the city, who while Pisistratus was collecting money and afterwards when he had taken Marathon took no notice of it, did now, and when they learned that he was marching from Marathon against Athens, they set out to attack him. ,They came out with all their force to meet the returning exiles. Pisistratus' men encountered the enemy when they had reached the temple of Pallenian Athena in their march from Marathon towards the city, and encamped face to face with them. ,There (by the providence of heaven) Pisistratus met Amphilytus the Acarian, a diviner, who came to him and prophesied as follows in hexameter verses: quote type="oracle" l met="dact"“The cast is made, the net spread, /l lThe tunny-fish shall flash in the moonlit night.” /l /quote 1.63. So Amphilytus spoke, being inspired; Pisistratus understood him and, saying that he accepted the prophecy, led his army against the enemy. The Athenians of the city had by this time had breakfast, and after breakfast some were dicing and some were sleeping: they were attacked by Pisistratus' men and put to flight. ,So they fled, and Pisistratus devised a very subtle plan to keep them scattered and prevent them assembling again: he had his sons mount and ride forward: they overtook the fugitives and spoke to them as they were instructed by Pisistratus, telling them to take heart and each to depart to his home. 2.139. Now the departure of the Ethiopian (they said) came about in this way. After seeing in a dream one who stood over him and urged him to gather together all the Priests in Egypt and cut them in half, he fled from the country. ,Seeing this vision, he said, he supposed it to be a manifestation sent to him by the gods, so that he might commit sacrilege and so be punished by gods or men; he would not (he said) do so, but otherwise, for the time foretold for his rule over Egypt was now fulfilled, after which he was to depart: ,for when he was still in Ethiopia, the oracles that are consulted by the people of that country told him that he was fated to reign fifty years over Egypt . Seeing that this time was now completed and that he was troubled by what he saw in his dream, Sabacos departed from Egypt of his own volition. 5.56.2. As soon as it was day, he imparted this to the interpreters of dreams, and presently putting the vision from his mind, he led the procession in which he met his death. 7.6. He said this because he desired adventures and wanted to be governor of Hellas. Finally he worked on Xerxes and persuaded him to do this, and other things happened that helped him to persuade Xerxes. ,Messengers came from Thessaly from the Aleuadae (who were princes of Thessaly) and invited the king into Hellas with all earnestness; the Pisistratidae who had come up to Susa used the same pleas as the Aleuadae, offering Xerxes even more than they did. ,They had come up to Sardis with Onomacritus, an Athenian diviner who had set in order the oracles of Musaeus. They had reconciled their previous hostility with him; Onomacritus had been banished from Athens by Pisistratus' son Hipparchus, when he was caught by Lasus of Hermione in the act of interpolating into the writings of Musaeus an oracle showing that the islands off Lemnos would disappear into the sea. ,Because of this Hipparchus banished him, though they had previously been close friends. Now he had arrived at Susa with the Pisistratidae, and whenever he came into the king's presence they used lofty words concerning him and he recited from his oracles; all that portended disaster to the Persian he left unspoken, choosing and reciting such prophecies as were most favorable, telling how the Hellespont must be bridged by a man of Persia and describing the expedition. ,So he brought his oracles to bear, while the Pisistratidae and Aleuadae gave their opinions. 8.77. I cannot say against oracles that they are not true, and I do not wish to try to discredit them when they speak plainly. Look at the following matter: quote type="oracle" l met="dact"When the sacred headland of golden-sworded Artemis and Cynosura by the sea they bridge with ships, /l lAfter sacking shiny Athens in mad hope, /l lDivine Justice will extinguish mighty Greed the son of Insolence /l lLusting terribly, thinking to devour all. /l /quote , quote type="oracle" l met="dact"Bronze will come together with bronze, and Ares /l lWill redden the sea with blood. To Hellas the day of freedom /l lFar-seeing Zeus and august Victory will bring. /l /quote Considering this, I dare to say nothing against Bacis concerning oracles when he speaks so plainly, nor will I consent to it by others. 8.96. When the battle was broken off, the Hellenes towed to Salamis as many of the wrecks as were still there and kept ready for another battle, supposing that the king could still make use of his surviving ships. ,A west wind had caught many of the wrecks and carried them to the shore in Attica called Colias. Thus not only was all the rest of the oracle fulfilled which Bacis and Musaeus had spoken about this battle, but also what had been said many years before this in an oracle by Lysistratus, an Athenian soothsayer, concerning the wrecks carried to shore there. Its meaning had eluded all the Hellenes: quote type="oracle" l met="dact"The Colian women will cook with oars. /l lBut this was to happen after the king had marched away. /l /quote 9.43. Now for this prophecy, which Mardonius said was spoken of the Persians, I know it to have been made concerning not them but the Illyrians and the army of the Enchelees. There is, however, a prophecy made by Bacis concerning this battle: , quote type="oracle" l met="dact"By Thermodon's stream and the grass-grown banks of Asopus, /l lWill be a gathering of Greeks for fight and the ring of the barbarian's war-cry; /l lMany a Median archer, by death untimely overtaken will fall /l lThere in the battle when the day of his doom is upon him. /l /quote I know that these verses and others very similar to them from Musaeus referred to the Persians. As for the river Thermodon, it flows between Tanagra and Glisas.
20. Isaeus, Orations, 8.15-8.16 (5th cent. BCE - 4th cent. BCE)

21. Lysias, Against Andocides, 450 (5th cent. BCE - 4th cent. BCE)

22. Plato, Charmides, 164e (5th cent. BCE - 4th cent. BCE)

164e. Hail! —this is a wrong form of greeting, and they should rather exhort one another with the words, Be temperate! And thus the god addresses those who are entering his temple in a mode which differs from that of men; such was the intention of the dedicator of the inscription in putting it up, I believe; and that he says to each man who enters, in reality, Be temperate ! But he says it in a rather riddling fashion, as a prophet would; for Know thyself! and Be temperate! are the same, a
23. Plato, Symposium, 192d (5th cent. BCE - 4th cent. BCE)

192d. only divining and darkly hinting what it wishes. Suppose that, as they lay together, Hephaestus should come and stand over them, and showing his implements should ask: What is it, good mortals, that you would have of one another? —and suppose that in their perplexity he asked them again: Do you desire to be joined in the closest possible union, so that you shall not be divided
24. Sophocles, Antigone, 1006-1011, 1033-1047, 1055, 1061, 1005 (5th cent. BCE - 5th cent. BCE)

25. Sophocles, Oedipus The King, 299, 380-403, 298 (5th cent. BCE - 5th cent. BCE)

26. Thucydides, The History of The Peloponnesian War, 8.1.1 (5th cent. BCE - 4th cent. BCE)

8.1.1. Such were the events in Sicily . When the news was brought to Athens, for a long while they disbelieved even the most respectable of the soldiers who had themselves escaped from the scene of action and clearly reported the matter, a destruction so complete not being thought credible. When the conviction was forced upon them, they were angry with the orators who had joined in promoting the expedition, just as if they had not themselves voted it, and were enraged also with the reciters of oracles and soothsayers, and all other omenmongers of the time who had encouraged them to hope that they should conquer Sicily .
27. Menander, Dyscolus, 405, 407-418, 432, 404 (4th cent. BCE - 3rd cent. BCE)

28. Dionysius of Halycarnassus, Roman Antiquities, 4.62, 4.62.5 (1st cent. BCE - 1st cent. BCE)

4.62. 1.  It is said that during the reign of Tarquinius another very wonderful piece of good luck also came to the Roman state, conferred upon it by the favour of some god or other divinity; and this good fortune was not of short duration, but throughout the whole existence of the country it has often saved it from great calamities.,2.  A certain woman who was not a native of the country came to the tyrant wishing to sell him nine books filled with Sibylline oracles; but when Tarquinius refused to purchase the books at the price she asked, she went away and burned three of them. And not long afterwards, bringing the remaining six books, she offered to sell them for the same price. But when they thought her a fool and mocked at her for asking the same price for the smaller number of books that she had been unable to get for even the larger number, she again went away and burned half of those that were left; then, bringing the remaining books, she asked the same amount of money for these.,3.  Tarquinius, wondering at the woman's purpose, sent for the augurs and acquainting them with the matter, asked them what he should do. These, knowing by certain signs that he had rejected a god-sent blessing, and declaring it to be a great misfortune that he had not purchased all the books, directed him to pay the woman all the money she asked and to get the oracles that were left.,4.  The woman, after delivering the books and bidding him take great care of them, disappeared from among men. Tarquinius chose two men of distinction from among the citizens and appointing two public slaves to assist them, entrusted to them the guarding of the books; and when one of these men, named Marcus Atilius, seemed to have been faithless to his trust and was informed upon by one of the public slaves, he ordered him to be sewed up in a leather bag and thrown into the sea as a parricide.,5.  Since the expulsion of the kings, the commonwealth, taking upon itself the guarding of these oracles, entrusts the care of them to persons of the greatest distinction, who hold this office for life, being exempt from military service and from all civil employments, and it assigns public slaves to assist them, in whose absence the others are not permitted to inspect the oracles. In short, there is no possession of the Romans, sacred or profane, which they guard so carefully as they do the Sibylline oracles. They consult them, by order of the senate, when the state is in the grip of party strife or some great misfortune has happened to them in war, or some important prodigies and apparitions have been seen which are difficult of interpretation, as has often happened. These oracles till the time of the Marsian War, as it was called, were kept underground in the temple of Jupiter Capitolinus in a stone chest under the guard of ten men.,6.  But when the temple was burned after the close of the one hundred and seventy-third Olympiad, either purposely, as some think, or by accident, these oracles together with all the offerings consecrated to the god were destroyed by the fire. Those which are now extant have been scraped together from many places, some from the cities of Italy, others from Erythrae in Asia (whither three envoys were sent by vote of the senate to copy them), and others were brought from other cities, transcribed by private persons. Some of these are found to be interpolations among the genuine Sibylline oracles, being recognized as such by means of the so‑called acrostics. In all this I am following the account given by Terentius Varro in his work on religion. 4.62.5.  Since the expulsion of the kings, the commonwealth, taking upon itself the guarding of these oracles, entrusts the care of them to persons of the greatest distinction, who hold this office for life, being exempt from military service and from all civil employments, and it assigns public slaves to assist them, in whose absence the others are not permitted to inspect the oracles. In short, there is no possession of the Romans, sacred or profane, which they guard so carefully as they do the Sibylline oracles. They consult them, by order of the senate, when the state is in the grip of party strife or some great misfortune has happened to them in war, or some important prodigies and apparitions have been seen which are difficult of interpretation, as has often happened. These oracles till the time of the Marsian War, as it was called, were kept underground in the temple of Jupiter Capitolinus in a stone chest under the guard of ten men.
29. Livy, History, 21.62 (1st cent. BCE - 1st cent. BCE)

30. Ovid, Fasti, 4.649-4.672 (1st cent. BCE - 1st cent. CE)

4.649. There was an ancient wood, long untouched by the axe 4.650. Still sacred to Pan, the god of Maenalus: 4.651. He gave answers, to calm minds, in night silence. 4.652. Here Numa sacrificed twin ewes. 4.653. The first fell to Faunus, the second to gentle Sleep: 4.654. Both the fleeces were spread on the hard soil. 4.655. Twice the king’s unshorn head was sprinkled with spring water 4.656. Twice he pressed the beech leaves to his forehead. 4.657. He abstained from sex: no meat might be served 4.658. At table, nor could he wear a ring on any finger. 4.659. Dressed in rough clothes he lay down on fresh fleeces 4.660. Having worshipped the god with appropriate words. 4.661. Meanwhile Night arrived, her calm brow wreathed 4.662. With poppies: bringing with her shadowy dreams. 4.663. Faunus appeared, and pressing the fleece with a hard hoof 4.664. From the right side of the bed, he uttered these words: 4.665. ‘King, you must appease Earth, with the death of two cows: 4.666. Let one heifer give two lives, in sacrifice.’ 4.667. Fear banished sleep: Numa pondered the vision 4.668. And considered the ambiguous and dark command. 4.669. His wife, Egeria, most dear to the grove, eased his doubt 4.670. Saying: ‘What’s needed are the innards of a pregt cow,’ 4.671. The innards of a pregt cow were offered: the year proved 4.672. More fruitful, and earth and cattle bore their increase.
31. Vergil, Aeneis, 5.636, 6.98-6.100, 6.259, 7.41, 7.85-7.101 (1st cent. BCE - 1st cent. BCE)

5.636. for target of their shafts. Soon to the match 6.98. I there will keep, to be my people's law; 6.99. And thee, benigt Sibyl for all time 6.100. A company of chosen priests shall serve. 6.259. In airy travel through the woodland fly 7.41. hore-haunting birds of varied voice and plume 7.85. on the proud, pointing crest, where the swift swarm 7.86. with interlacement of close-clinging feet 7.87. wung from the leafy bough. “Behold, there comes,” 7.88. the prophet cried, “a husband from afar! 7.89. To the same region by the self-same path 7.90. behold an arm'd host taking lordly sway 7.91. upon our city's crown!” Soon after this 7.92. when, coming to the shrine with torches pure 7.93. Lavinia kindled at her father's side 7.94. the sacrifice, swift seemed the flame to burn 7.95. along her flowing hair—O sight of woe! 7.96. Over her broidered snood it sparkling flew 7.97. lighting her queenly tresses and her crown 7.98. of jewels rare: then, wrapt in flaming cloud 7.99. from hall to hall the fire-god's gift she flung. 7.100. This omen dread and wonder terrible 7.101. was rumored far: for prophet-voices told
32. Pliny The Elder, Natural History, 13.88 (1st cent. CE - 1st cent. CE)

33. Plutarch, Against Colotes, 1118c (1st cent. CE - 2nd cent. CE)

34. Plutarch, On The Obsolescence of Oracles, 45 (1st cent. CE - 2nd cent. CE)

45. I do not know, said Demetrius, the state of affairs there at present; for as you all know, I have been out of the country for a long time now. But, when I was there, both the oracle of Mopsus and that of Amphilochus were still flourishing. I have a most amazing thing to tell as the result of my visit to the oracle of Mopsus. The ruler of Cilicia was himself still of two minds towards religious matters. This, I think, was because his scepticism lacked conviction, for in all else he was an arrogant and contemptible man. Since he kept about him certain Epicureans, who, because of their admirable naturestudies, forsooth, have an arrogant contempt, as they themselves aver, Frag. 395 Usener; Diogenes Laertius, x. 135. for all such things as oracles, he sent in a freedman, like a spy into the enemy’s territory, arranging that he should have a sealed tablet, on the inside of which was written the inquiry without anyone’s knowing what it was. The man accordingly, as is the custom, passed the night in the sacred precinct and went to sleep, and in the morning reported a dream in this fashion: it seemed to him that a handsome man stood beside him who uttered just one word Black and nothing more, and was gone immediately. The thing seemed passing strange to us, and raised much inquiry, but the ruler was astounded and fell down and worshipped; then opening the tablet he showed written there the question: Shall I sacrifice to you a white bull or a black? The result was that the Epicureans were put to confusion, and the ruler himself not only duly performed the sacrifice, but ever after revered Mopsus. 45. I do not know," said Demetrius, "the state of affairs there at present; for as you all know, I have been out of the country for a long time now. But, when I was there, both the oracle of Mopsus and that of Amphilochus were still flourishing. I have a most amazing thing to tell as the result of my visit to the oracle of Mopsus. The ruler of Cilicia was himself still of two minds towards religious matters. This, I think, was because his skepticism lacked conviction, for in all else he was an arrogant and contemptible man. Since he kept about him certain Epicureans, who, because of their admirable nature-studies, forsooth, have an arrogant contempt, as they themselves aver, for all such things as oracles, he sent in a freedman, like a spy into the enemy's territory, arranging that he should have a sealed tablet, on the inside of which was written the inquiry without anyone's knowing what it was. The man accordingly, as is the custom, passed the night in the sacred precinct and went to sleep, and in the morning reported a dream in this fashion: it seemed to him that a handsome man stood beside him who uttered just one word 'Black' and nothing more, and was gone immediately. The thing seemed passing strange to us, and raised much inquiry, but the ruler was astounded and fell down and worshipped; then opening the tablet he shoed written there the question: 'Shall I sacrifice to you a white bull or a black?' The result was that the Epicureans were put to confusion, and the ruler himself not only duly performed the sacrifice, but ever after revered Mopsus.
35. Plutarch, On The E At Delphi, 386e (1st cent. CE - 2nd cent. CE)

36. Plutarch, On Talkativeness, 511b (1st cent. CE - 2nd cent. CE)

37. Plutarch, Pericles, 32.2 (1st cent. CE - 2nd cent. CE)

32.2. The people accepted with delight these slanders, and so, while they were in this mood, a bill was passed, on motion of Dracontides, that Pericles should deposit his accounts of public moneys with the prytanes, and that the jurors should decide upon his case with ballots which had lain upon the altar of the goddess on the acropolis. But Hagnon amended this clause of the bill with the motion that the case be tried before fifteen hundred jurors in the ordinary way, whether one wanted to call it a prosecution for embezzlement and bribery, or malversation.
38. Tacitus, Annals, 1.76 (1st cent. CE - 2nd cent. CE)

1.76.  In the same year, the Tiber, rising under the incessant rains, had flooded the lower levels of the city, and its subsidence was attended by much destruction of buildings and life. Accordingly, Asinius Gallus moved for a reference to the Sibylline Books. Tiberius objected, preferring secrecy as in earth so in heaven: still, the task of coercing the stream was entrusted to Ateius Capito and Lucius Arruntius. Since Achaia and Macedonia protested against the heavy taxation, it was decided to relieve them of their proconsular government for the time being and transfer them to the emperor. A show of gladiators, given in the name of his brother Germanicus, was presided over by Drusus, who took an extravagant pleasure in the shedding of blood however vile — a trait so alarming to the populace that it was said to have been censured by his father. Tiberius' own absence from the exhibition was variously explained. Some ascribed it to his impatience of a crowd; others, to his native morosity and his dread of comparisons; for Augustus had been a good-humoured spectator. I should be slow to believe that he deliberately furnished his son with an occasion for exposing his brutality and arousing the disgust of the nation; yet even this was suggested.
39. Aelius Aristides, Orations, 50.5 (2nd cent. CE - 2nd cent. CE)

40. Lucian, Alexander The False Prophet, 22, 10 (2nd cent. CE - 2nd cent. CE)

10. This difference of opinion did not last long, and Alexander prevailed. Discovering, however, that a use might, after all, be made of Chalcedon, they went there first, and in the temple of Apollo, the oldest in the place, they buried some brazen tablets, on which was the statement that very shortly Asclepius, with his father Apollo[1], would pay a visit to Pontus, and take up his abode at Abonoteichos[2]. The discovery of the tablets took place as arranged, and the news flew through Bithynia and Pontus[3], first of all, naturally, to Abonoteichos. The people of that place at once resolved to raise a temple and lost no time in digging the foundations. Cocconas was now left at Chalcedon, engaged in composing certain ambiguous crabbed oracles. He shortly afterward died, I believe, of a viper’s bite. [1] Asclepius and Apollo | Asclepius is a hero and god of medicine in ancient Greek religion and mythology. He is the son of Apollo. [2] Abonoteichos | A coin that was struck during the reign of Antoninus Pius for the Abonoteichiteans has the figure of the Emperor on one side and on the reverse two serpents, the one seeming to whisper something in the ear of the other. It is a possibility that this coin was struck to perpetuate the arrival of these two divinities at Abonoteichos. To indicate by the symbol on the coin, that the new Aesculapius had received his prophetic gift immediately from his father Apollo.25) [3] Bithynia and Pontus | Bithynia, Paphlagonia, and Pontus were the three northern provinces of Lesser Asia, or those bordering on Euxine Sea. Sometimes the two latter together are called Pontus. In Lucian's time, they were all three under one sole governor general or proconsul. [4] Map of Bithynia and Pontus |
41. Lucian, Sacrifices, 13 (2nd cent. CE - 2nd cent. CE)

42. Pausanias, Description of Greece, 1.34.5, 9.23.3 (2nd cent. CE - 2nd cent. CE)

1.34.5. My opinion is that Amphiaraus devoted him self most to the exposition of dreams. It is manifest that, when his divinity was established, it was a dream oracle that he set up. One who has come to consult Amphiaraus is wont first to purify himself. The mode of purification is to sacrifice to the god, and they sacrifice not only to him but also to all those whose names are on the altar. And when all these things have been first done, they sacrifice a ram, and, spreading the skin under them, go to sleep and await enlightenment in a dream. 9.23.3. Such was the beginning of Pindar's career as a lyric poet. When his reputation had already spread throughout Greece he was raised to a greater height of fame by an order of the Pythian priestess, who bade the Delphians give to Pindar one half of all the first-fruits they offered to Apollo. It is also said that on reaching old age a vision came to him in a dream. As he slept Persephone stood by him and declared that she alone of the deities had not been honored by Pindar with a hymn, but that Pindar would compose an ode to her also when he had come to her.
43. Orphic Hymns., Fragments, 476.12, 491.3



Subjects of this text:

subject book bibliographic info
(quin)decemuiri sacris faciundis Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60
acusilaos Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 82
agersikybelis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
agonothetai Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
ainigma and ainittesthai derivatives Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 161, 162, 163
anger/fury/ire/orge/rage/wrath Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
apollo, temple of apollo on the palatine Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60
apollo Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60
archaic greek (sibyl) Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 62
archons, eponymous Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
aristophanes, birds Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 161, 162, 163; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
aristophanes, on hierokles and lampon Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
aristophanes Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 124; Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 161, 162, 163; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 17
athena Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 82; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 15, 17
athens and athenians, and religious authority Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
athens and athenians, attitudes of, toward asiatics Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
athens and athenians, in peloponnesian war era Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
athens and athenians, in persian war era Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
augustine, of memory Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 82
augustine, of writing Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 82
azande people, sudan, poison oracle Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
bakis Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 62
battery Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
beating Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
burkert, w. Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 15, 17
cadmus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 17
cassandra Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60
chase Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
churches Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 17
cicero Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 124
cinesias Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
cloudcuckooland/nephelokokkugia Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
cratinus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
croesus, fall of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
cybele Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
darius i Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
detienne, m. Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 15, 17
dialectic Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 124
dike aikeias Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
dionysus, dionysiac (rites, farce etc.) Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
diopeithes Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
divination, and literary criticism Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 161, 162, 163
divination, and poetry Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 161, 162, 163
divination, incubation Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
divination, metrics of Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 163
divination Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 161, 162, 163
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221, 250
dreams and visions, examples, comedy Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 250
dreams and visions, examples, graeco-roman dreams, other Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 250
dreams and visions, examples, herodotus Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 250
dreams and visions, examples, homer Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 250
dreams and visions, examples, tragedy Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 250
dreams and visions, incubation, oracular Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
dreams and visions, riddling Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
eagle Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
eleusis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
enigmatic speech, graeco-roman oracular and prophetic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
enigmatic speech, in dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
enigmatic speech, modes Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
eteocles Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 17
eusebeia Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
femininity Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60
gods (egyptian, greek, and roman), apollon Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 124
herodotus, ethnic perspectives of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
herodotus, historical perspective of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
herodotus, religious perspective of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
hexameter verse Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 62
hierocles Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
hierokles Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
hipparchs Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
honor Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
hypsipyle Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 17
insult, cf. offense Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
iris Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
jupiter Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60
koina Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
kybebe Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
kybebos Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
lampon Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
lydia and lydians, and phrygian symbols Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
lydia and lydians, rites of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
maps, ionian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
masculinity Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60
meton Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
metragyrtes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
mother of the gods, and athens Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
mother of the gods, and persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
mother of the gods, as lydian kybebe Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
mother of the gods, in attic drama Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
mysteries, profanation of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
nestor Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 15, 17
oedipus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
onchestos, boiotia Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
oracles, oracle-monger Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60
oracles, oracular response Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60
oracles, riddling Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
oracles Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60; Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
pax romana Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 124
peisetaerus Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
phrygia and phrygians, as stereotype Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
pindar Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 124
plato Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 161
poseidon, sanctuary at onchestos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 258
priest Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
priests and priestesses, of asclepius, in city Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
priests and priestesses, of thesmophoroi at melite Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
priests and priestesses Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
prodigy Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60
prophecy, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
prophecy, prophetic dreams and visions Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
prophecy, sibylline Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
prophecy, unsolicited oracles Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
prytaneis Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
pylos Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 15
rebuke, divine Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 250
robertson smith, w. Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 15
roman libri sibyllini Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 62
sacred law Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
sacrifice, beauty of' Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
sacrifice Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
sibyl, sibylline books Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60
sibyl Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60
sicily and sicilians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
slave Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
sophistic Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
struck, peter t. Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 161, 162, 163
temple of jupiter capitolinus Mowat, Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic (2021) 60
theano Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 15
thebes Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 17
theon Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 124
thesaurus cultus et rituum antiquorum Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 15
thesmophoroi of melite Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 19
trojans Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 15
troy Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 15
trygaeus Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
tyrannus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
vernant, j.-p. Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 15, 17
whip, cf. flogging, scourging Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
witness Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297
xerxes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316
zeus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 316; Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 297