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Tiresias: The Ancient Mediterranean Religions Source Database



6465
Herodotus, Histories, 1.159


ἀπικομένων δὲ ἐς Βραγχίδας ἐχρηστηριάζετο ἐκ πάντων Ἀριστόδικος ἐπειρωτῶν τάδε. “ὦναξ, ἦλθε παρʼ ἡμέας ἱκέτης Πακτύης ὁ Λυδός, φεύγων θάνατον βίαιον πρὸς Περσέων· οἳ δέ μιν ἐξαιτέονται, προεῖναι Κυμαίους κελεύοντες. ἡμεῖς δὲ δειμαίνοντες τὴν Περσέων δύναμιν τὸν ἱκέτην ἐς τόδε οὐ τετολμήκαμεν ἐκδιδόναι, πρὶν ἂν τὸ ἀπὸ σεῦ ἡμῖν δηλωθῇ ἀτρεκέως ὁκότερα ποιέωμεν.” ὃ μὲν ταῦτα ἐπειρώτα, ὃ δʼ αὖτις τὸν αὐτόν σφι χρησμὸν ἔφαινε, κελεύων ἐκδιδόναι Πακτύην Πέρσῃσι. πρὸς ταῦτα ὁ Ἀριστόδικος ἐκ προνοίης ἐποίεε τάδε· περιιὼν τὸν νηὸν κύκλῳ ἐξαίρεε τοὺς στρουθοὺς καὶ ἄλλα ὅσα ἦν νενοσσευμένα ὀρνίθων γένεα ἐν τῷ νηῷ. ποιέοντος δὲ αὐτοῦ ταῦτα λέγεται φωνὴν ἐκ τοῦ ἀδύτου γενέσθαι φέρουσαν μὲν πρὸς τὸν Ἀριστόδικον, λέγουσαν δὲ τάδε “ἀνοσιώτατε ἀνθρώπων, τί τάδε τολμᾷς ποιέειν; τοὺς ἱκέτας μου ἐκ τοῦ νηοῦ κεραΐζεις;” Ἀριστόδικον δὲ οὐκ ἀπορήσαντα πρὸς ταῦτα εἰπεῖν “ὦναξ, αὐτὸς μὲν οὕτω τοῖσι ἱκέτῃσι βοηθέεις, Κυμαίους δὲ κελεύεις τὸν ἱκέτην ἐκδιδόναι;” τὸν δὲ αὖτις ἀμείψασθαι τοῖσιδε “ναὶ κελεύω, ἵνα γε ἀσεβήσαντες θᾶσσον ἀπόλησθε, ὡς μὴ τὸ λοιπὸν περὶ ἱκετέων ἐκδόσιος ἔλθητε ἐπὶ τὸ χρηστήριον.”When they came to Branchidae, Aristodicus, speaking for all, put this question to the oracle: “Lord, Pactyes the Lydian has come to us a suppliant fleeing a violent death at the hands of the Persians; and they demand him of us, telling the men of Cyme to surrender him. ,But we, as much as we fear the Persian power, have not dared give up this suppliant of ours until it is clearly made known to us by you whether we are to do this or not.” Thus Aristodicus inquired; and the god again gave the same answer, that Pactyes should be surrendered to the Persians. ,With that Aristodicus did as he had already decided; he went around the temple, and took away the sparrows and all the families of nesting birds that were in it. But while he was doing so, a voice (they say) came out of the inner shrine calling to Aristodicus, and saying, “Vilest of men, how dare you do this? Will you rob my temple of those that take refuge with me?” ,Then Aristodicus had his answer ready: “Lord,” he said, “will you save your own suppliants, yet tell the men of Cyme to deliver up theirs?” But the god replied, “Yes, I do command them, so that you may perish all the sooner for your impiety, and never again come to inquire of my oracle about giving up those that seek refuge with you.”


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

70 results
1. Hebrew Bible, Deuteronomy, 4.36 (9th cent. BCE - 3rd cent. BCE)

4.36. מִן־הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת־קֹלוֹ לְיַסְּרֶךָּ וְעַל־הָאָרֶץ הֶרְאֲךָ אֶת־אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ׃ 4.36. Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire."
2. Hebrew Bible, Exodus, 3.13, 4.1, 4.10, 20.22 (9th cent. BCE - 3rd cent. BCE)

3.13. וַיֹּאמֶר מֹשֶׁה אֶל־הָאֱלֹהִים הִנֵּה אָנֹכִי בָא אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם אֱלֹהֵי אֲבוֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם וְאָמְרוּ־לִי מַה־שְּׁמוֹ מָה אֹמַר אֲלֵהֶם׃ 4.1. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה בִּי אֲדֹנָי לֹא אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל־עַבְדֶּךָ כִּי כְבַד־פֶּה וּכְבַד לָשׁוֹן אָנֹכִי׃ 4.1. וַיַּעַן מֹשֶׁה וַיֹּאמֶר וְהֵן לֹא־יַאֲמִינוּ לִי וְלֹא יִשְׁמְעוּ בְּקֹלִי כִּי יֹאמְרוּ לֹא־נִרְאָה אֵלֶיךָ יְהוָה׃ 20.22. וְאִם־מִזְבַּח אֲבָנִים תַּעֲשֶׂה־לִּי לֹא־תִבְנֶה אֶתְהֶן גָּזִית כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלְלֶהָ׃ 3.13. And Moses said unto God: ‘Behold, when I come unto the children of Israel, and shall say unto them: The God of your fathers hath sent me unto you; and they shall say to me: What is His name? what shall I say unto them?’" 4.1. And Moses answered and said: ‘But, behold, they will not believe me, nor hearken unto my voice; for they will say: The lord hath not appeared unto thee.’" 4.10. And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’" 20.22. And if thou make Me an altar of stone, thou shalt not build it of hewn stones; for if thou lift up thy tool upon it, thou hast profaned it."
3. Hebrew Bible, Genesis, 4.9, 21.17, 22.11, 22.15 (9th cent. BCE - 3rd cent. BCE)

4.9. וַיֹּאמֶר יְהוָה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃ 21.17. וַיִּשְׁמַע אֱלֹהִים אֶת־קוֹל הַנַּעַר וַיִּקְרָא מַלְאַךְ אֱלֹהִים אֶל־הָגָר מִן־הַשָּׁמַיִם וַיֹּאמֶר לָהּ מַה־לָּךְ הָגָר אַל־תִּירְאִי כִּי־שָׁמַע אֱלֹהִים אֶל־קוֹל הַנַּעַר בַּאֲשֶׁר הוּא־שָׁם׃ 22.11. וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.15. וַיִּקְרָא מַלְאַךְ יְהוָה אֶל־אַבְרָהָם שֵׁנִית מִן־הַשָּׁמָיִם׃ 4.9. And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’" 21.17. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: ‘What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is." 22.11. And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’" 22.15. And the angel of the LORD called unto Abraham a second time out of heaven,"
4. Hebrew Bible, Numbers, 7.89 (9th cent. BCE - 3rd cent. BCE)

7.89. וּבְבֹא מֹשֶׁה אֶל־אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וַיִּשְׁמַע אֶת־הַקּוֹל מִדַּבֵּר אֵלָיו מֵעַל הַכַּפֹּרֶת אֲשֶׁר עַל־אֲרֹן הָעֵדֻת מִבֵּין שְׁנֵי הַכְּרֻבִים וַיְדַבֵּר אֵלָיו׃ 7.89. And when Moses went into the tent of meeting that He might speak with him, then he heard the Voice speaking unto him from above the ark-cover that was upon the ark of the testimony, from between the two cherubim; and He spoke unto him."
5. Hebrew Bible, Isaiah, 66.6 (8th cent. BCE - 5th cent. BCE)

66.6. קוֹל שָׁאוֹן מֵעִיר קוֹל מֵהֵיכָל קוֹל יְהוָה מְשַׁלֵּם גְּמוּל לְאֹיְבָיו׃ 66.6. Hark! an uproar from the city, Hark! it cometh from the temple, Hark! the LORD rendereth recompense to His enemies."
6. Hebrew Bible, Jeremiah, 1.6 (8th cent. BCE - 5th cent. BCE)

1.6. וָאֹמַר אֲהָהּ אֲדֹנָי יְהֹוִה הִנֵּה לֹא־יָדַעְתִּי דַּבֵּר כִּי־נַעַר אָנֹכִי׃ 1.6. Then said I: ‘Ah, Lord GOD! behold, I cannot speak; for I am a child.’"
7. Homer, Iliad, 2.353, 13.624-13.625 (8th cent. BCE - 7th cent. BCE)

2.353. /For I declare that Cronos' son, supreme in might, gave promise with his nod on that day when the Argives went on board their swift-faring ships, bearing unto the Trojans death and fate; for he lightened on our right and shewed forth signs of good. Wherefore let no man make haste to depart homewards until each have lain with the wife of some Trojan 13.624. / ln such wise of a surety shall ye leave the ships of the Danaans, drivers of swift horses, ye overweening Trojans, insatiate of the dread din of battle. Aye, and of other despite and shame lack ye naught, wherewith ye have done despite unto me, ye evil dogs, and had no fear at heart of the grievous wrath of Zeus, that thundereth aloud, the god of hospitality 13.625. /who shall some day destroy your high city. For ye bare forth wantonly over sea my wedded wife and therewithal much treasure, when it was with her that ye had found entertainment; and now again ye are full fain to fling consuming fire on the sea-faring ships, and to slay the Achaean warriors.
8. Homer, Odyssey, 6.120, 9.269-9.271, 20.104 (8th cent. BCE - 7th cent. BCE)

9. Aeschylus, Agamemnon, 362 (6th cent. BCE - 5th cent. BCE)

362. Δία τοι ξένιον μέγαν αἰδοῦμαι 362. Ay, Zeus I fear — the guest’s friend great — who was
10. Aeschylus, Suppliant Women, 27-29, 347, 402-406, 478-479, 26 (6th cent. BCE - 5th cent. BCE)

26. καὶ Ζεὺς σωτὴρ τρίτος, οἰκοφύλαξ
11. Bacchylides, Epinicia, 3.83 (6th cent. BCE - 5th cent. BCE)

12. Hebrew Bible, Ezekiel, 1.4, 1.25-1.26 (6th cent. BCE - 5th cent. BCE)

1.4. וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ׃ 1.25. וַיְהִי־קוֹל מֵעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן׃ 1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.4. And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire." 1.25. For, when there was a voice above the firmament that was over their heads, as they stood, they let down their wings." 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above."
13. Pindar, Olympian Odes, 8.22 (6th cent. BCE - 5th cent. BCE)

14. Antiphon, Orations, 6.51 (5th cent. BCE - 5th cent. BCE)

15. Aristophanes, Birds, 962 (5th cent. BCE - 4th cent. BCE)

962. ὡς ἔστι Βάκιδος χρησμὸς ἄντικρυς λέγων
16. Aristophanes, The Women Celebrating The Thesmophoria, 765, 734 (5th cent. BCE - 4th cent. BCE)

734. οἴνου πλέως καὶ ταῦτα Περσικὰς ἔχων.
17. Euripides, Andromache, 1148, 1147 (5th cent. BCE - 5th cent. BCE)

1147. πρὶν δή τις ἀδύτων ἐκ μέσων ἐφθέγξατο
18. Euripides, Bacchae, 375 (5th cent. BCE - 5th cent. BCE)

375. ὕβριν ἐς τὸν Βρόμιον, τὸν 375. insolence against Bromius, the child of Semele, the first deity of the gods at the banquets where guests wear beautiful garlands? He holds this office, to join in dances
19. Euripides, Hecuba, 345 (5th cent. BCE - 5th cent. BCE)

345. θάρσει: πέφευγας τὸν ἐμὸν ̔Ικέσιον Δία: 345. Take heart; you are safe from the suppliant’s god in my case, for I will follow you, both because I must and because it is my wish to die; for if I were unwilling, a coward would I show myself, a woman faint of heart. Why should I prolong my days? I whose father was lord
20. Euripides, Helen, 1021 (5th cent. BCE - 5th cent. BCE)

1021. ἐκ δυσσεβείας ὅσιον εἰ τίθημί νιν.
21. Euripides, Hercules Furens, 853 (5th cent. BCE - 5th cent. BCE)

22. Euripides, Hippolytus, 1287 (5th cent. BCE - 5th cent. BCE)

23. Euripides, Orestes, 1213 (5th cent. BCE - 5th cent. BCE)

24. Euripides, Phoenician Women, 493 (5th cent. BCE - 5th cent. BCE)

25. Euripides, Suppliant Women, 40, 123 (5th cent. BCE - 5th cent. BCE)

123. Why, what say they to thy just request? Adrastu
26. Hebrew Bible, Nehemiah, 9.13 (5th cent. BCE - 4th cent. BCE)

9.13. וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃ 9.13. Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;"
27. Herodotus, Histories, a b c d\n0 1.108 1.108 1 108\n1 1.114 1.114 1 114\n2 1.115 1.115 1 115\n3 1.116 1.116 1 116\n4 1.118 1.118 1 118\n.. ... ... .. ...\n208 9.33 9.33 9 33 \n209 9.42 9.42 9 42 \n210 9.78 9.78 9 78 \n211 9.79 9.79 9 79 \n212 9.93 9.93 9 93 \n\n[213 rows x 4 columns] (5th cent. BCE - 5th cent. BCE)

1.108. But during the first year that Mandane was married to Cambyses, Astyages saw a second vision. He dreamed that a vine grew out of the genitals of this daughter, and that the vine covered the whole of Asia . ,Having seen this vision, and communicated it to the interpreters of dreams, he sent to the Persians for his daughter, who was about to give birth, and when she arrived kept her guarded, meaning to kill whatever child she bore: for the interpreters declared that the meaning of his dream was that his daughter's offspring would rule in his place. ,Anxious to prevent this, Astyages, when Cyrus was born, summoned Harpagus, a man of his household who was his most faithful servant among the Medes and was administrator of all that was his, and he said: ,“Harpagus, whatever business I turn over to you, do not mishandle it, and do not leave me out of account and, giving others preference, trip over your own feet afterwards. Take the child that Mandane bore, and carry him to your house, and kill him; and then bury him however you like.” ,“O King,” Harpagus answered, “never yet have you noticed anything displeasing in your man; and I shall be careful in the future, too, not to err in what concerns you. If it is your will that this be done, then my concern ought to be to attend to it scrupulously.”
28. Isaeus, Orations, 4.19 (5th cent. BCE - 4th cent. BCE)

29. Sophocles, Ajax, 1405 (5th cent. BCE - 5th cent. BCE)

30. Sophocles, Antigone, 74 (5th cent. BCE - 5th cent. BCE)

31. Sophocles, Philoctetes, 484 (5th cent. BCE - 5th cent. BCE)

32. Thucydides, The History of The Peloponnesian War, 1.20.2, 1.71.6, 1.126-1.128, 1.134, 3.56, 3.58, 3.60-3.67, 6.56-6.58 (5th cent. BCE - 4th cent. BCE)

1.20.2. The general Athenian public fancy that Hipparchus was tyrant when he fell by the hands of Harmodius and Aristogiton; not knowing that Hippias, the eldest of the sons of Pisistratus, was really supreme, and that Hipparchus and Thessalus were his brothers; and that Harmodius and Aristogiton suspecting, on the very day, nay at the very moment fixed on for the deed, that information had been conveyed to Hippias by their accomplices, concluded that he had been warned, and did not attack him, yet, not liking to be apprehended and risk their lives for nothing, fell upon Hipparchus near the temple of the daughters of Leos, and slew him as he was arranging the Panathenaic procession. 1.71.6. But if you will only act, we will stand by you; it would be unnatural for us to change, and never should we meet with such a congenial ally.
33. Xenophon, Hellenica, 2.4.21-2.4.22, 4.4.2-4.4.3 (5th cent. BCE - 4th cent. BCE)

2.4.21. In the name of the gods of our fathers and mothers, in the name of our ties of kinship and marriage and comradeship,—for all these many of us share with one another,—cease, out of shame before gods and men, to sin against your fatherland, and do not obey those most accursed Thirty, who for the sake of their private gain have killed in eight months more Athenians, almost, than all the Peloponnesians in ten years of war. 2.4.22. And when we might live in peace as fellow citizens, these men bring upon us war with one another, a war most utterly shameful and intolerable, utterly unholy and hated by both gods and men. Yet for all that, be well assured that for some of those now slain by our hands not only you, but we also, have wept bitterly. Thus he spoke; but the surviving officials of the oligarchy, partly because their followers were hearing such things, led them back to the city. 4.4.2. But the Argives, Athenians, Boeotians, and 392 B.C. those among the Corinthians who had received a share of the money from the King, as well as those who had made themselves chiefly responsible for the war, realizing that if they did not put out of the way the people who had turned toward peace, the state would be in danger of going over to the Lacedaemonians again, undertook, under these circumstances, to bring about a general massacre. And in the first place, they devised the most sacrilegious of all schemes; for other people, even if a man is condemned by process of law, do not put him to death during a religious festival; but these men chose the last day of the Euclea, The festival of Artemis Euclea. because they thought they would catch more people in the market-place, so as to kill them. 4.4.3. Then again, when the signal was given to those who had been told whom they were to 392 B.C. kill, they drew their swords and struck men down,—one while standing in a social group, another while sitting in his seat, still another in the theatre, and another even while he was sitting as judge in a dramatic contest. Now when the situation became known, the better classes immediately fled, in part to the statues of the gods in the market-place, in part to the altars; then the conspirators, utterly sacrilegious and without so much as a single thought for civilized usage, both those who gave the orders and those who obeyed, kept up the slaughter even at the holy places, so that some even among those who were not victims of the attack, being right-minded men, were dismayed in their hearts at beholding such impiety.
34. Aeschines, Letters, 3.191 (4th cent. BCE - 4th cent. BCE)

35. Aristotle, Athenian Constitution, 20.2-20.3, 43.6 (4th cent. BCE - 4th cent. BCE)

36. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE)

37. Demosthenes, Orations, 21.144 (4th cent. BCE - 4th cent. BCE)

38. Cicero, On Divination, 1.44-1.45 (2nd cent. BCE - 1st cent. BCE)

1.44. Quoniám quieti córpus nocturno ínpetu Dedí sopore plácans artus lánguidos, Visúst in somnis pástor ad me appéllere Pecús lanigerum exímia puchritúdine; Duós consanguineos árietes inde éligi Praeclárioremque álterum immoláre me; Deinde eíus germanum córnibus conítier, In me árietare, eoque íctu me ad casúm dari; Exín prostratum térra, graviter saúcium, Resupínum in caelo cóntueri máximum ac Mirifícum facinus: déxtrorsum orbem flámmeum Radiátum solis líquier cursú novo. Eius igitur somnii a coniectoribus quae sit interpretatio facta, videamus: 1.45. Réx, quae in vita usúrpant homines, cógitant, curánt, vident, Quaéque agunt vigilántes agitantque, éa, cui in somno áccidunt, Mínus mirandum est; dí rem tantam haud témere inproviso ófferunt. Próin vide ne, quém tu esse hebetem députes aeque ác pecus, Ís sapientiá munitum péctus egregié gerat Téque regno expéllat; nam id, quod dé sole ostentúmst tibi, Pópulo commutátionem rérum portendít fore Pérpropinquam. Haec béne verruncent pópulo. Nam quod ad déxteram Cépit cursum ab laéva signum praépotens, pulchérrume Aúguratum est rém Romanam públicam summám fore. Age nunc ad externa redeamus. 1.44. At nights approach I sought my quiet couchTo soothe my weary limbs with restful sleep.Then in my dreams a shepherd near me droveA fleecy herd whose beauty was extreme.I chose two brother rams from out the flockAnd sacrificed the comelier of the twain.And then, with lowered horns, the other ramAttacked and bore me headlong to the ground.While there I lay outstretched and wounded sore,The sky a wondrous miracle disclosed:The blazing star of day reversed its courseAnd glided to the right by pathway new. 1.45. Now observe how the diviners interpreted this dream:It is not strange, O king, that dreams reflectThe days desires and thoughts, its sights and deeds,And everything we say or do awake.But in so grave a dream as yours we seeA message clearly sent, and thus it warns:Beware of him you deem bereft of witAnd rate no higher than a stupid ram,Lest he, with wisdom armed, should rise to fameAnd drive you from your throne. The suns changed courseUnto the state portends immediate change.And may that prove benigt to the state;For since the almighty orb from left to rightRevolved, it was the best of auguriesThat Rome would be supreme oer all the earth. [23]
39. Anon., Sibylline Oracles, 5.63-5.65, 5.344-5.345 (1st cent. BCE - 5th cent. CE)

5.63. Worn weary unto death; him foreign dust 5.64. But dust that of Nemea's flower has name 5.65. 65 Shall hide a corpse. And after him shall rule 5.344. Shall they be cut off; but they shall set up 5.345. 345 Their trophies for an age of evil men.
40. Diodorus Siculus, Historical Library, 1.65.5-1.65.6, 11.44, 11.45.7-11.45.9 (1st cent. BCE - 1st cent. BCE)

1.65.5.  And the excessiveness of his piety may be inferred from a vision which he had in a dream and his consequent abdication of the throne. 1.65.6.  For he thought that the god of Thebes told him while he slept that he would not be able to reign over Egypt in happiness or for any great length of time, unless he should cut the bodies of all the priests in twain and accompanied by his retinue pass through the very midst of them. 11.45.7.  And the Lacedaemonians, falling in with the mother's decision, walled up the entrance and in this manner forced Pausanias to meet his end through starvation. Now the body of the dead man was turned over to his relatives for burial; but the divinity showed its displeasure at the violation of the sanctity of suppliants 11.45.8.  for once when the Lacedaemonians were consulting the oracle at Delphi about some other matters, the god replied by commanding them to restore her suppliant to the goddess. 11.45.9.  Consequently the Spartans, thinking the oracle's command to be impracticable, were at a loss for a considerable time, being unable to carry out the injunction of the god. Concluding, however, to do as much as was within their power, they made two bronze statues of Pausanias and set them up in the temple of Athena.
41. Dionysius of Halycarnassus, Roman Antiquities, 4.62 (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.
42. Livy, History, 1.31.3, 2.7.2, 5.32.6-5.32.7, 6.33.5 (1st cent. BCE - 1st cent. BCE)

43. Vergil, Aeneis, 3.90-3.100 (1st cent. BCE - 1st cent. BCE)

3.90. But fit and solemn funeral rites were paid 3.91. to Polydorus. A high mound we reared 3.92. of heaped-up earth, and to his honored shade 3.93. built a perpetual altar, sadly dressed 3.94. in cypress dark and purple pall of woe. 3.95. Our Ilian women wailed with loosened hair; 3.96. new milk was sprinkled from a foaming cup 3.97. and from the shallow bowl fresh blood out-poured 3.98. upon the sacred ground. So in its tomb 3.99. we laid his ghost to rest, and loudly sang
44. Josephus Flavius, Jewish Antiquities, 13.282-13.283, 19.60-19.61 (1st cent. CE - 1st cent. CE)

13.282. Now a very surprising thing is related of this high priest Hyrcanus, how God came to discourse with him; for they say that on the very same day on which his sons fought with Antiochus Cyzicenus, he was alone in the temple, as high priest, offering incense, and heard a voice, that his sons had just then overcome Antiochus. 13.283. And this he openly declared before all the multitude upon his coming out of the temple; and it accordingly proved true; and in this posture were the affairs of Hyrcanus. 19.61. and that Cherea at first suspected that some one of the conspirators had betrayed him, and he was caught, but at length perceived that it was by way of exhortation. Whether somebody that was conscious of what he was about, gave a signal for his encouragement, or whether it was God himself, who looks upon the actions of men, that encouraged him to go on boldly in his design, is uncertain.
45. New Testament, Acts, 5.39, 7.51, 9.3-9.16, 10.9, 10.11-10.23, 22.17-22.21, 26.9, 26.19 (1st cent. CE - 2nd cent. CE)

5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God! 7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord. 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight. 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.14. Here he has authority from the chief priests to bind all who call on your name. 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.16. For I will show him how many things he must suffer for my name's sake. 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy. 10.16. This was done three times, and immediately the vessel was received up into heaven. 10.17. Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate 10.18. and called and asked whether Simon, who was surnamed Peter, was lodging there. 10.19. While Peter thought about the vision, the Spirit said to him, "Behold, three men seek you. 10.20. But arise, get down, and go with them, doubting nothing; for I have sent them. 10.21. Peter went down to the men, and said, "Behold, I am he whom you seek. Why have you come? 10.22. They said, "Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say. 10.23. So he called them in and lodged them. On the next day Peter arose and went out with them, and some of the brothers from Joppa accompanied him. 22.17. It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance 22.18. and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.' 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. 22.20. When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.' 22.21. He said to me, 'Depart, for I will send you out far from here to the Gentiles.' 26.9. I myself most assuredly thought that I ought to do many things contrary to the name of Jesus of Nazareth. 26.19. Therefore, King Agrippa, I was not disobedient to the heavenly vision
46. New Testament, Galatians, 2 (1st cent. CE - 1st cent. CE)

47. New Testament, John, 12.28-12.29 (1st cent. CE - 1st cent. CE)

12.28. Father, glorify your name!"Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again. 12.29. The multitude therefore, who stood by and heard it, said that it had thundered. Others said, "An angel has spoken to him.
48. New Testament, Luke, 1.5-1.38 (1st cent. CE - 1st cent. CE)

1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying 1.25. Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men. 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth 1.27. to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women! 1.29. But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30. The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom. 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.36. Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. 1.37. For everything spoken by God is possible. 1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her.
49. New Testament, Mark, 1.11 (1st cent. CE - 1st cent. CE)

1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased.
50. New Testament, Matthew, 3.17 (1st cent. CE - 1st cent. CE)

3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased.
51. Plutarch, Aristides, 19.1-19.2 (1st cent. CE - 2nd cent. CE)

52. Plutarch, Camillus, 14.2 (1st cent. CE - 2nd cent. CE)

53. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)

434d. for as you all know, Ihave been out of the country for a long time now. But, when Iwas there, both the oracle of Mopsus and that of Amphilochus were still flourishing. Ihave 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, Ithink, 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.
54. Plutarch, On Isis And Osiris, 14, 12 (1st cent. CE - 2nd cent. CE)

12. Here follows the story related in the briefest possible words with the omission of everything that is merely unprofitable or superfluous: They say that the Sun, when lie became aware of Rhea’s intercourse with Cronus, Cf. Moralia, 429 f; Diodorus, i. 13. 4; Eusebius, Praeparatio Evang. ii. 1. 1-32. invoked a curse upon her that she should not give birth to a child in any month or any year; but Hermes, being enamoured of the goddess, consorted with her. Later, playing at draughts with the moon, he won from her the seventieth part of each of her periods of illumination, Plutarch evidently does not reckon the ἕνη καὶ νέα (the day when the old moon changed to the new) as a period of illumination, since the light given by the moon at that time is practically negligible. An intimation of this is given in his Life of Solon, chap. xxv. (92 c). Cf. also Plato, Cratylus, 409 b, and the scholium on Aristophanes’ Clouds, 1186. One seventieth of 12 lunar months of 29 days each (348 days) is very nearly five days. and from all the winnings he composed five days, and intercalated them as an addition to the three hundred and sixty days. The Egyptians even now call these five days intercalated Cf. Herodotus, ii. 4. and celebrate them as the birthdays of the gods. They relate that on the first of these days Osiris was born, and at the hour of his birth a voice issued forth saying, The Lord of All advances to the light. But some relate that a certain Pamyles, What is known about Pamyles (or Paamyles or Pammyles), a Priapean god of the Egyptians, may be found in Kock, Com. Att. Frag. ii. p. 289. Cf. also 365 b, infra . while he was drawing water in Thebes, heard a voice issuing from the shrine of Zeus, which bade him proclaim with a loud voice that a mighty and beneficent king, Osiris, had been born; and for this Cronus entrusted to him the child Osiris, which he brought up. It is in his honour that the festival of Pamylia is celebrated, a festival which resembles the phallic processions. On the second of these days Ar ueris was born whom they call Apollo, and some call him also the elder Horus. On the third day Typhon was born, but not in due season or manner, but with a blow he broke through his mother s side and leapt forth. On the fourth day Isis was born in the regions that are ever moist The meaning is doubtful, but Isis as the goddess of vegetation, of the Nile, and of the sea, might very naturally be associated with moisture. ; and on the fifth Nephthys, to whom they give the name of Finality Cf. 366and 375 b, infra . and the name of Aphroditê, and some also the name of Victory. There is also a tradition that Osiris and Arueris were sprung from the Sun, Isis from Hermes, Cf. 352 a, supra . and Typhon and Nephthys from Cronus. For this reason the kings considered the third of the intercalated days as inauspicious, and transacted no business on that day, nor did they give any attention to their bodies until nightfall. They relate, moreover, that Nephthys became the wife of Typhon Cf. 375 b, infra . ; but Isis and Osiris were enamoured of each other Cf. 373 b, infra . and consorted together in the darkness of the womb before their birth. Some say that Arueris came from this union and was called the elder Horus by the Egyptians, but Apollo by the Greeks. 12. Here follows the story related in the briefest possible words with the omission of everything that is merely unprofitable or superfluous: They say that the Sun, when he became aware of Rhea's intercourse with Cronus, invoked a curse upon her that she should not give birth to a child in any month or year; but Hermes, being enamoured of the goddess, consorted with her. Later, playing at draughts with the moon, he won from her the seventieth part of each of her periods of illumination, and from all the winnings he composed five days, and intercalated them as an addition to the three hundred and sixty days. The Egyptians even now call these five days intercalated and celebrate them as the birthdays of the gods. They relate that on the first of these days Osiris was born, and at the hour of his birth a voice issued forth saying, "The Lord of All advances to the light." But some relate that a certain Pamyles, while he was drawing water in Thebes, heard a voice issuing from the shrine of Zeus, which bade him proclaim with a loud voice that a mighty and beneficent king, Osiris, had been born; and for this Cronus entrusted to him the child Osiris, which he brought up. It is in his honour that the festival of Pamylia is celebrated, a festival which resembles the phallic processions. On the second of these days Arueris was born whom they call Apollo, and some call him also the elder Horus. On the third day Typhon was born, but not in due season or manner, but with a blow he broke through his mother's side and leapt forth. On the fourth day Isis was born in the regions that are ever moist; and on the fifth Nephthys, to whom they give the name of Finality and the name of Aphroditê, and some also the name of Victory. There is also a tradition that Osiris and Arueris were sprung from the Sun, Isis from Hermes, and Typhon and Nephthys from Cronus. For this reason the kings considered the third of the intercalated days as inauspicious, and transacted no business on that day, nor did they give any attention to their bodies until nightfall. They relate, moreover, that Nephthys became the wife of Typhon; but Isis and Osiris were enamoured of each other and consorted together in the darkness of the womb before their birth. Some say that Arueris came from this union and was called the elder Horus by the Egyptians, but Apollo by the Greeks.
55. Plutarch, Demosthenes, 29.2-29.5 (1st cent. CE - 2nd cent. CE)

56. Plutarch, Lycurgus, 23.2 (1st cent. CE - 2nd cent. CE)

57. Plutarch, Lysander, 29 (1st cent. CE - 2nd cent. CE)

58. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)

59. Plutarch, Pelopidas, 21.3-21.4 (1st cent. CE - 2nd cent. CE)

21.3. and, still further, the youths who were sacrificed by Themistocles to Dionysus Carnivorous before the sea fight at Salamis Cf. the Themistocles, xiii. 2 f. for the successes which followed these sacrifices proved them acceptable to the gods. Moreover, when Agesilaüs, who was setting out on an expedition from the same place as Agamemnon did, and against the same enemies, was asked by the goddess for his daughter in sacrifice, and had this vision as he lay asleep at Aulis, he was too tender-hearted to give her, Cf. the Agesilaüs, vi. 4 ff. and thereby brought his expedition to an unsuccessful and inglorious ending. 21.4. Others, on the contrary, argued against it, declaring that such a lawless and barbarous sacrifice was not acceptable to any one of the superior beings above us, for it was not the fabled typhons and giants who governed the world, but the father of all gods and men; even to believe in the existence of divine beings who take delight in the slaughter and blood of men was perhaps a folly, but if such beings existed, they must be disregarded, as having no power; for only weakness and depravity of soul could produce or harbour such unnatural and cruel desires.
60. Plutarch, Solon, 12 (1st cent. CE - 2nd cent. CE)

61. Tacitus, Histories, 5.13 (1st cent. CE - 2nd cent. CE)

5.13.  Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented.
62. Aelius Aristides, Orations, 40.22, 42.11, 47.16, 47.35, 47.42, 47.71, 48.55, 49.15, 49.39, 50.19, 50.25 (2nd cent. CE - 2nd cent. CE)

63. Gellius, Attic Nights, 1.19 (2nd cent. CE - 2nd cent. CE)

64. Heliodorus, Ethiopian Story, 2.35 (2nd cent. CE - 4th cent. CE)

65. Pausanias, Description of Greece, 1.8.5, 3.4.3-3.4.6, 7.22.3, 8.46.3, 10.7.3 (2nd cent. CE - 2nd cent. CE)

1.8.5. Hard by stand statues of Harmodius and Aristogiton, who killed Hipparchus. 514 B.C. The reason of this act and the method of its execution have been related by others; of the figures some were made by Critius fl. c. 445 B.C., the old ones being the work of Antenor. When Xerxes took Athens after the Athenians had abandoned the city he took away these statues also among the spoils, but they were afterwards restored to the Athenians by Antiochus. 3.4.3. While Cleomenes was occupied in Aegina, Demaratus, the king of the other house, was slandering him to the Lacedaemonian populace. On his return from Aegina, Cleomenes began to intrigue for the deposition of king Demaratus. He bribed the Pythian prophetess to frame responses about Demaratus according to his instructions, and instigated Leotychides, a man of royal birth and of the same family as Demaratus, to put in a claim to the throne. 3.4.4. Leotychides seized upon the remark that Ariston in his ignorance blurted out when Demaratus was born, denying that he was his child. On the present occasion the Lacedaemonians, according to their wont, referred to the oracle at Delphi the claim against Demaratus, and the prophetess gave them a response which favoured the designs of Cleomenes. 3.4.5. So Demaratus was deposed, not rightfully, but because Cleomenes hated him. Subsequently Cleomenes met his end in a fit of madness for seizing a sword he began to wound himself, and hacked and maimed his body all over. The Argives assert that the manner of his end was a punishment for his treatment of the suppliants of Argus; the Athenians say that it was because he had devastated Orgas; the Delphians put it down to the bribes he gave the Pythian prophetess, persuading her to give lying responses about Demaratus. 3.4.6. It may well be too that the wrath of heroes and the wrath of gods united together to punish Cleomenes since it is a fact that for a personal wrong Protesilaus, a hero not a whit more illustrious than Argus, punished at Elaeus Artayctes, a Persian; while the Megarians never succeeded in propitiating the deities at Eleusis for having encroached upon the sacred land. As to the tampering with the oracle, we know of nobody, with the exception of Cleomenes, who has had the audacity even to attempt it. 7.22.3. Coming at eventide, the inquirer of the god, having burnt incense upon the hearth, filled the lamps with oil and lighted them, puts on the altar on the right of the image a local coin, called a “copper,” and asks in the ear of the god the particular question he wishes to put to him. After that he stops his ears and leaves the marketplace. On coming outside he takes his hands from his ears, and whatever utterance he hears he considers oracular. 8.46.3. Xerxes, too, the son of Dareius, the king of Persia, apart from the spoil he carried away from the city of Athens, took besides, as we know, from Brauron the image of Brauronian Artemis, and furthermore, accusing the Milesians of cowardice in a naval engagement against the Athenians in Greek waters, carried away from them the bronze Apollo at Branchidae . This it was to be the lot of Seleucus afterwards to restore to the Milesians, but the Argives down to the present still retain the images they took from Tiryns ; one, a wooden image, is by the Hera, the other is kept in the sanctuary of Lycian Apollo. 10.7.3. They say too that Eleuther won a Pythian victory for his loud and sweet voice, for the song that he sang was not of his own composition. The story is that Hesiod too was debarred from competing because he had not learned to accompany his own singing on the harp. Homer too came to Delphi to inquire about his needs, but even though he had learned to play the harp, he would have found the skill useless owing to the loss of his eye-sight.
66. Epigraphy, Lsam, 29

67. Epigraphy, Lscg, 65

68. Epigraphy, Ig I , 52

69. Epigraphy, Ig I , 52

70. Epigraphy, Knidos, 152, 149



Subjects of this text:

subject book bibliographic info
"historiography, classical" Hau, Moral History from Herodotus to Diodorus Siculus (2017) 189
aeginetans Mikalson, Herodotus and Religion in the Persian Wars (2003) 74, 142, 200
aigeus of athens Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
aipytos, king Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
akrisios, king of argos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
alexander of troy Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
alkmaion Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
antiochus i Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
anxiety dreams and nightmares, bizarre commands, extra-oneiric Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
anxiety dreams and nightmares, bizarre commands Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
anxiety dreams and nightmares Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
aphrodite, of didyma Mikalson, Herodotus and Religion in the Persian Wars (2003) 74, 142
aphrodite, pythios of delphi Mikalson, Herodotus and Religion in the Persian Wars (2003) 142, 200
apollo Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152; Peels, Hosios: A Semantic Study of Greek Piety (2016) 116, 117, 118, 119, 120, 123, 124
apollonia, apollonians Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 264
argives Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
arion, and the dolphin Edmunds, Greek Myth (2021) 60
aristagoras of miletus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
aristodicus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
aristodikos of kyme Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
aristogiton, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
aristophanes, birds Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
aristophanes Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
artabanus of persia Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
artaüctes of persia Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
artemis, brauronia of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
artemis, kuria of termessus Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 285
artemis, of ephesus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
artemis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
asclepieia Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 285
asia, greeks (ionians) of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 52, 246
astyages Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
asylum Mikalson, Herodotus and Religion in the Persian Wars (2003) 74, 142
athena, polias of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
athenians Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
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) 246
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) 246
bacis Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
balcer, jack Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
belief Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
bengisu, rose lou Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
birds, removing nests Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
branchidae Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
branchidai Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 264
cambyses Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
cambyses of persia, dreams of Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
cambyses of persia, impieties of Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
charikles Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
charon of lampsacus Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 59
cleomenes of sparta, impieties of Mikalson, Herodotus and Religion in the Persian Wars (2003) 74, 142, 200
cleomenes of sparta, oracles to Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
cognitive linguistics Peels, Hosios: A Semantic Study of Greek Piety (2016) 39, 78
commissioning narrative Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 224, 265
contest, dramatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 265
contest, rhetorical Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 265
croesus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
croesus of lydia, dedications of Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
croesus of lydia, dreams and omens Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
croesus of lydia, oracles to Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
croesus of lydia, piety of Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
crowd management Peels, Hosios: A Semantic Study of Greek Piety (2016) 119, 120
cruelty Hau, Moral History from Herodotus to Diodorus Siculus (2017) 189
cumae Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
curse tablets Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 285
cymaeans Mikalson, Herodotus and Religion in the Persian Wars (2003) 74, 200
cyme Edmunds, Greek Myth (2021) 60
cyrus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
cyrus of persia, dreams of Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
cyrus the great Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 52, 246
darius of persia Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
dates Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
dead, treatment of Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
dedications Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
deinomenes of syrakuse Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
delos Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
delphi Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
delphic oracle, to glaucus Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
delphic oracle, to spartans Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
demeter, of aegina Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
didyma Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152; Mikalson, Herodotus and Religion in the Persian Wars (2003) 74, 200
dikaiosune Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 285
diogenes of sinope Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
dionysius of halicarnassus Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 59
dissimulation, didactic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 266
dissimulation, divine Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 266
dissimulation, socratic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 266
distribution, of hosios Peels, Hosios: A Semantic Study of Greek Piety (2016) 39
distribution, of εὐσεβής Peels, Hosios: A Semantic Study of Greek Piety (2016) 78
divination, and crisis Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
divination, incubation Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 224
divine (δίκη), in context of supplication Peels, Hosios: A Semantic Study of Greek Piety (2016) 113, 116, 117, 118, 119, 120, 123, 124, 128, 143
divine (δίκη), legal usage Peels, Hosios: A Semantic Study of Greek Piety (2016) 128, 143
divine behaviour, deceptive Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
divine behaviour, inappropriate or immoral Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
divine commands, difficult or distressing Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
divine commands, transgressive Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 223, 224, 265, 266
divine visits, herodotus Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
divine voices, graeco-roman Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
dream, passim, esp., epiphany dream Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
dream, passim, esp., sign dream (= episode dream) Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
dream commands, extra-oneiric Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
dream commands, intra-oneiric Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
dream imagery, violation of sacred law Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
dream interpreters Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
dreams, of hippias Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
dreams, of polycrates daughter Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
dreams and visions, disturbing Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
dreams and visions, dream figures, invisible (voice only) Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 205
dreams and visions, dream figures, phantoms Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
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) 389
dreams and visions, examples, popular, personal, therapeutic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
dreams and visions, form criticism/classification, message dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 205
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) 224
dreams and visions, riddling Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 223
dreams and visions, wish fulfilment Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 266
emotional responses to dreams, distress, terror Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
emotional responses to dreams, perplexity Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
enigmatic speech, biblical and jewish oracular and prophetic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 224
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) 223, 224
enigmatic speech, modes Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 223
ephesus and ephesians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
erginos, king of orchomenos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
ethiopia Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
euadne Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
euryleon of sparta Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
eusebês (and cognates), usage, in context of marriage Peels, Hosios: A Semantic Study of Greek Piety (2016) 78
eusebês (and cognates), usage, in context of supplication Peels, Hosios: A Semantic Study of Greek Piety (2016) 116, 117, 118, 119, 120, 123, 124
eusebês (and cognates), usage Peels, Hosios: A Semantic Study of Greek Piety (2016) 78
fontenrose, j. Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
gaia Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 264
gender, male Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
glaucus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
glaucus of sparta Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
gods Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
graf, fritz Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
harmodius, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
harpagos Edmunds, Greek Myth (2021) 60
hecataeus of miletus Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
hephaestus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
herodotus, comparison with charon of lampsacus Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 59
herodotus, ethnic perspectives of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
herodotus, on sovereignty Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
herodotus, religious perspective of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
herodotus, style Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 59
herodotus Hau, Moral History from Herodotus to Diodorus Siculus (2017) 189; Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
heroes and heroines, of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
hesiod Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 52
hipparchus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
hipparchus of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
hippias of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
historiography, greek Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 59
homer Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 52
hosios (and cognates), gods evaluating humans in terms of Peels, Hosios: A Semantic Study of Greek Piety (2016) 117
hosios (and cognates), in context of death and burial Peels, Hosios: A Semantic Study of Greek Piety (2016) 39, 128
hosios (and cognates), in context of guestfriendship Peels, Hosios: A Semantic Study of Greek Piety (2016) 39
hosios (and cognates), in context of marriage Peels, Hosios: A Semantic Study of Greek Piety (2016) 124
hosios (and cognates), in context of oath-keeping Peels, Hosios: A Semantic Study of Greek Piety (2016) 39
hosios (and cognates), in context of rituals of worship Peels, Hosios: A Semantic Study of Greek Piety (2016) 128
hosios (and cognates), in context of supplication Peels, Hosios: A Semantic Study of Greek Piety (2016) 39, 113, 116, 117, 118, 119, 120, 123, 124, 128, 143
hosiotes Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 285
impiety, of maltreating dead Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
impiety, of maltreating xenoi Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
impiety, of violating and destroying sanctuaries Mikalson, Herodotus and Religion in the Persian Wars (2003) 74, 142
impiety, of violating asylum Mikalson, Herodotus and Religion in the Persian Wars (2003) 74, 142
impiety Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57; Hau, Moral History from Herodotus to Diodorus Siculus (2017) 189; Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
incredibilia Edmunds, Greek Myth (2021) 60
initiation Peels, Hosios: A Semantic Study of Greek Piety (2016) 39
ionian revolt Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
justice Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
juxtaposition, as a means of moralising Hau, Moral History from Herodotus to Diodorus Siculus (2017) 189
kephalos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
kleromancy (see sortition) Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
kyme Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
laios, king of thebes Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
lifeworld, lifeworld experience Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
lions Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 52
lydia Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
mardonios Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
medes, coming of the Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 52
medes, contemporary to mermnad lydia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 52
media Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
menelaos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
menelaus of sparta Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
messenger Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
milesians Mikalson, Herodotus and Religion in the Persian Wars (2003) 74, 200
miletos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 264
miletus and milesians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
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) 246
mother of the gods, and warfare Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
multiple motivations Peels, Hosios: A Semantic Study of Greek Piety (2016) 128
murray, oswyn Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
narratives, herodotean Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
naxos Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
nepos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
nomoi Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 285
oaths Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
oidipous Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
omens, herodotus Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
omens, testing of Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
omens Hau, Moral History from Herodotus to Diodorus Siculus (2017) 189
oracle (divine message) Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
oracles, dialogue in Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 224
oracles, reports, herodotus Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389, 454
oracles, riddling Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 223
oracles Hau, Moral History from Herodotus to Diodorus Siculus (2017) 189; Mikalson, Herodotus and Religion in the Persian Wars (2003) 200; Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194
otanes Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
pactyes the lydian Edmunds, Greek Myth (2021) 60
paktyes Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
pausanias of sparta, asylum violated Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
peisistratus and peisistratids Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
pericles of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
persia and persians, and lydian symbols Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
persia and persians, conquest of lydia by Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 52
persia and persians, war with greeks Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
persians Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
piety Hau, Moral History from Herodotus to Diodorus Siculus (2017) 189
pollution Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
polycrates, and the ring Edmunds, Greek Myth (2021) 60
polycrates Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
polycrates of samos Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
portents, herodotus Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
prayers, of lydians Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
prayers Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
prediction, divinatory Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
prophecy, herodotus Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
prophecy, temple functionaries Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 205
prophecy, unsolicited oracles Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 454
questions, divinatory Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
rebuke, by oracle Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 224
riddle/ enigma Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
royalty Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
sacred law Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194, 224
sacrifice, human Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 194, 223
sacrifices Mikalson, Herodotus and Religion in the Persian Wars (2003) 74, 142
sardis, under persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 52, 246
sardis Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 59
scycles Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
scythia Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
sexuality, εὐσεβής used in context of Peels, Hosios: A Semantic Study of Greek Piety (2016) 78
sign Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
solon Edmunds, Greek Myth (2021) 60
sortition, sortes biblicae Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
sortition, sortes vergilianae Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
sparta Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
spartans, impieties of Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
spartans Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
speech in oracles, incidental/overheard Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 205
supplication, general discussion Peels, Hosios: A Semantic Study of Greek Piety (2016) 113, 116, 117, 118, 119, 120, 123, 124
sybilline books Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
tamiai, of athena Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 285
tamiai, of the other gods Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 285
telephos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
themis Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 264
tmolus, mount Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
trickery, divine Hau, Moral History from Herodotus to Diodorus Siculus (2017) 189
trojan war Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
truth Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
truthfulness' Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 57
tyranny, greek attitudes towards Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
tyranny, theology of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 246
tyranny Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
vergil Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
versnel, henrik Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 52
voice portents, brontological (thunder) Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 205
voice portents, hierophantic (voices in temples) Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 205
voice portents, kledonomantic (random voices) Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 205
voice portents Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 205
xenia Mikalson, Herodotus and Religion in the Persian Wars (2003) 142
xenophanes of colophon Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 52
xerxes Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 152
xerxes of persia, dreams of Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
xerxes of persia, impieties of Mikalson, Herodotus and Religion in the Persian Wars (2003) 74, 142
xerxes of persia, respect for religious conventions Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
xuthos of athens Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
zeus, agoraios of selinus Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
zeus, eleutherios of termessus Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 285
zeus, justice and - Peels, Hosios: A Semantic Study of Greek Piety (2016) 124
zeus, protector of suppliants Peels, Hosios: A Semantic Study of Greek Piety (2016) 113
zeus, ξένιος Peels, Hosios: A Semantic Study of Greek Piety (2016) 124
zeus Peels, Hosios: A Semantic Study of Greek Piety (2016) 124