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Tiresias: The Ancient Mediterranean Religions Source Database



6465
Herodotus, Histories, 1.46-1.51


Κροῖσος δὲ ἐπὶ δύο ἔτεα ἐν πένθεϊ μεγάλῳ κατῆστο τοῦ παιδὸς ἐστερημένος. μετὰ δὲ ἡ Ἀστυάγεος τοῦ Κυαξάρεω ἡγεμονίη καταιρεθεῖσα ὑπὸ Κύρου τοῦ Καμβύσεω καὶ τὰ τῶν Περσέων πρήγματα αὐξανόμενα πένθεος μὲν Κροῖσον ἀπέπαυσε, ἐνέβησε δὲ ἐς φροντίδα, εἴ κως δύναιτο, πρὶν μεγάλους γενέσθαι τοὺς Πέρσας, καταλαβεῖν αὐτῶν αὐξανομένην τὴν δύναμιν. μετὰ ὦν τὴν διάνοιαν ταύτην αὐτίκα ἀπεπειρᾶτο τῶν μαντείων τῶν τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ, διαπέμψας ἄλλους ἄλλῃ, τοὺς μὲν ἐς Δελφοὺς ἰέναι, τοὺς δὲ ἐς Ἄβας τὰς Φωκέων, τοὺς δὲ ἐς Δωδώνην· οἳ δὲ τινὲς ἐπέμποντο παρὰ τε Ἀμφιάρεων καὶ παρὰ Τροφώνιον, οἳ δὲ τῆς Μιλησίης ἐς Βραγχίδας. ταῦτα μέν νυν τὰ Ἑλληνικὰ μαντήια ἐς τὰ ἀπέπεμψε μαντευσόμενος Κροῖσος· Λιβύης δὲ παρὰ Ἄμμωνα ἀπέστελλε ἄλλους χρησομένους. διέπεμπε δὲ πειρώμενος τῶν μαντηίων ὅ τι φρονέοιεν, ὡς εἰ φρονέοντα τὴν ἀληθείην εὑρεθείη, ἐπείρηται σφέα δεύτερα πέμπων εἰ ἐπιχειρέοι ἐπὶ Πέρσας στρατεύεσθαι.After the loss of his son, Croesus remained in deep sorrow for two years. After this time, the destruction by Cyrus son of Cambyses of the sovereignty of Astyages son of Cyaxares, and the growth of the power of the Persians, distracted Croesus from his mourning; and he determined, if he could, to forestall the increase of the Persian power before they became great. ,Having thus determined, he at once made inquiries of the Greek and Libyan oracles, sending messengers separately to Delphi, to Abae in Phocia, and to Dodona, while others were despatched to Amphiaraus and Trophonius, and others to Branchidae in the Milesian country. ,These are the Greek oracles to which Croesus sent for divination: and he told others to go inquire of Ammon in Libya . His intent in sending was to test the knowledge of the oracles, so that, if they were found to know the truth, he might send again and ask if he should undertake an expedition against the Persians.


ἐντειλάμενος δὲ τοῖσι Λυδοῖσι τάδε ἀπέπεμπε ἐς τὴν διάπειραν τῶν χρηστηρίων, ἀπʼ ἧς ἂν ἡμέρης ὁρμηθέωσι ἐκ Σαρδίων, ἀπὸ ταύτης ἡμερολογέοντας τὸν λοιπὸν χρόνον ἑκατοστῇ ἡμέρῃ χρᾶσθαι τοῖσι χρηστηρίοισι, ἐπειρωτῶντας ὅ τι ποιέων τυγχάνοι ὁ Λυδῶν βασιλεὺς Κροῖσος ὁ Ἀλυάττεω· ἅσσα δʼ ἂν ἕκαστα τῶν χρηστηρίων θεσπίσῃ, συγγραψαμένους ἀναφέρειν παρʼ ἑωυτόν. ὅ τι μέν νυν τὰ λοιπὰ τῶν χρηστηρίων ἐθέσπισε, οὐ λέγεται πρὸς οὐδαμῶν· ἐν δὲ Δελφοῖσι ὡς ἐσῆλθον τάχιστα ἐς τὸ μέγαρον οἱ Λυδοὶ χρησόμενοι τῷ θεῷ καὶ ἐπειρώτων τὸ ἐντεταλμένον, ἡ Πυθίη ἐν ἑξαμέτρῳ τόνῳ λέγει τάδε. οἶδα δʼ ἐγὼ ψάμμου τʼ ἀριθμὸν καὶ μέτρα θαλάσσης, καὶ κωφοῦ συνίημι, καὶ οὐ φωνεῦντος ἀκούω. ὀδμή μʼ ἐς φρένας ἦλθε κραταιρίνοιο χελώνης ἑψομένης ἐν χαλκῷ ἅμʼ ἀρνείοισι κρέεσσιν, ᾗ χαλκὸς μὲν ὑπέστρωται, χαλκὸν δʼ ἐπιέσται.And when he sent to test these shrines he gave the Lydians these instructions: they were to keep track of the time from the day they left Sardis, and on the hundredth day inquire of the oracles what Croesus, king of Lydia, son of Alyattes, was doing then; then they were to write down whatever the oracles answered and bring the reports back to him. ,Now none relate what answer was given by the rest of the oracles. But at Delphi, no sooner had the Lydians entered the hall to inquire of the god and asked the question with which they were entrusted, than the Pythian priestess uttered the following hexameter verses: ,


ταῦτα οἱ Λυδοὶ θεσπισάσης τῆς Πυθίης συγγραψάμενοι οἴχοντο ἀπιόντες ἐς τὰς Σάρδις. ὡς δὲ καὶ ὧλλοι οἱ περιπεμφθέντες παρῆσαν φέροντες τοὺς χρησμούς, ἐνθαῦτα ὁ Κροῖσος ἕκαστα ἀναπτύσσων ἐπώρα τῶν συγγραμμάτων, τῶν μὲν δὴ οὐδὲν προσίετό μιν· ὁ δὲ ὡς τὸ ἐκ Δελφῶν ἤκουσε, αὐτίκα προσεύχετό τε καὶ προσεδέξατο, νομίσας μοῦνον εἶναι μαντήιον τὸ ἐν Δελφοῖσι, ὅτι οἱ ἐξευρήκεε τὰ αὐτὸς ἐποίησε. ἐπείτε γὰρ δὴ διέπεμψε παρὰ τὰ χρηστήρια τοὺς θεοπρόπους, φυλάξας τὴν κυρίην τῶν ἡμερέων ἐμηχανᾶτο τοιάδε· ἐπινοήσας τὰ ἦν ἀμήχανον ἐξευρεῖν τε καὶ ἐπιφράσασθαι, χελώνην καὶ ἄρνα κατακόψας ὁμοῦ ἧψε αὐτὸς ἐν λέβητι χαλκέῳ, χάλκεον ἐπίθημα ἐπιθείς.Having written down this inspired utterance of the Pythian priestess, the Lydians went back to Sardis . When the others as well who had been sent to various places came bringing their oracles, Croesus then unfolded and examined all the writings. Some of them in no way satisfied him. But when he read the Delphian message, he acknowledged it with worship and welcome, considering Delphi as the only true place of divination, because it had discovered what he himself had done. ,For after sending his envoys to the oracles, he had thought up something which no conjecture could discover, and carried it out on the appointed day: namely, he had cut up a tortoise and a lamb, and then boiled them in a cauldron of bronze covered with a lid of the same.


τὰ μὲν δὴ ἐκ Δελφῶν οὕτω τῷ, Κροίσῳ ἐχρήσθη· κατὰ δὲ τὴν Ἀμφιάρεω τοῦ μαντηίου ὑπόκρισιν, οὐκ ἔχω εἰπεῖν ὅ τι τοῖσι Λυδοῖσι ἔχρησε ποιήσασι περὶ τὸ ἱρὸν τὰ νομιζόμενα ʽοὐ γὰρ ὦν οὐδὲ τοῦτο λέγεταἰ, ἄλλο γε ἢ ὅτι καὶ τοῦτο ἐνόμισε μαντήιον ἀψευδὲς ἐκτῆσθαι.Such, then, was the answer from Delphi delivered to Croesus. As to the reply which the Lydians received from the oracle of Amphiaraus when they had followed the due custom of the temple, I cannot say what it was, for nothing is recorded of it, except that Croesus believed that from this oracle too he had obtained a true answer.


μετὰ δὲ ταῦτα θυσίῃσι μεγάλῃσι τὸν ἐν Δελφοῖσι θεὸν ἱλάσκετο· κτήνεά τε γὰρ τὰ θύσιμα πάντα τρισχίλια ἔθυσε, κλίνας τε ἐπιχρύσους καὶ ἐπαργύρους καὶ φιάλας χρυσέας καὶ εἵματα πορφύρεα καὶ κιθῶνας, νήσας πυρὴν μεγάλην, κατέκαιε, ἐλπίζων τὸν θεὸν μᾶλλον τι τούτοισι ἀνακτήσεσθαι· Λυδοῖσι τε πᾶσι προεῖπε θύειν πάντα τινὰ αὐτῶν τούτῳ ὅ τι ἔχοι ἕκαστος. ὡς δὲ ἐκ τῆς θυσίης ἐγένετο, καταχεάμενος χρυσὸν ἄπλετον ἡμιπλίνθια ἐξ αὐτοῦ ἐξήλαυνε, ἐπὶ μὰν τὰ μακρότερα ποιέων ἑξαπάλαιστα, ἐπὶ δὲ τὰ βραχύτερα τριπάλαιστα, ὕψος δὲ παλαιστιαῖα. ἀριθμὸν δὲ ἑπτακαίδεκα καὶ ἑκατόν, καὶ τούτων ἀπέφθου χρυσοῦ τέσσερα, τρίτον ἡμιτάλαντον ἕκαστον ἕλκοντα, τὰ δὲ ἄλλα ἡμιπλίνθια λευκοῦ χρυσοῦ, σταθμὸν διτάλαντα. ἐποιέετο δὲ καὶ λέοντος εἰκόνα χρυσοῦ ἀπέφθου ἕλκουσαν σταθμὸν τάλαντα δέκα. οὗτος ὁ λέων, ἐπείτε κατεκαίετο ὁ ἐν Δελφοῖσι νηός, κατέπεσε ἀπὸ τῶν ἡμιπλινθίων ʽἐπὶ γὰρ τούτοισι ἵδρυτὀ, καὶ νῦν κεῖται ἐν τῷ Κορινθίων θησαυρῷ, ἕλκων σταθμὸν ἕβδομον ἡμιτάλαντον· ἀπετάκη γὰρ αὐτοῦ τέταρτον ἡμιτάλαντον.After this, he tried to win the favor of the Delphian god with great sacrifices. He offered up three thousand beasts from all the kinds fit for sacrifice, and on a great pyre burnt couches covered with gold and silver, golden goblets, and purple cloaks and tunics; by these means he hoped the better to win the aid of the god, to whom he also commanded that every Lydian sacrifice what he could. ,When the sacrifice was over, he melted down a vast store of gold and made ingots of it, the longer sides of which were of six and the shorter of three palms' length, and the height was one palm. There were a hundred and seventeen of these. Four of them were of refined gold, each weighing two talents and a half; the rest were of gold with silver alloy, each of two talents' weight. ,He also had a figure of a lion made of refined gold, weighing ten talents. When the temple of Delphi was burnt, this lion fell from the ingots which were the base on which it stood; and now it is in the treasury of the Corinthians, but weighs only six talents and a half, for the fire melted away three and a half talents.


ἐπιτελέσας δὲ ὁ Κροῖσος ταῦτα ἀπέπεμπε ἐς Δελφούς, καὶ τάδε ἄλλα ἅμα τοῖσι, κρητῆρας δύο μεγάθεϊ μεγάλους, χρύσεον καὶ ἀργύρεον, τῶν ὁ μὲν χρύσεος ἔκειτο ἐπὶ δεξιὰ ἐσιόντι ἐς τὸν νηόν, ὁ δὲ ἀργύρεος ἐπʼ ἀριστερά. μετεκινήθησαν δὲ καὶ οὗτοι ὑπὸ τὸν νηὸν κατακαέντα καὶ ὁ μὲν χρύσεος κεῖται ἐν τῷ Κλαζομενίων θησαυρῷ, ἕλκων σταθμὸν εἴνατον ἡμιτάλαντον καὶ ἔτι δυώδεκα μνέας, ὁ δὲ ἀργύρεος ἐπὶ τοῦ προνηίου τῆς γωνίης, χωρέων ἀμφορέας ἑξακοσίους· ἐπικίρναται γὰρ ὑπὸ Δελφῶν Θεοφανίοισι. φασὶ δὲ μιν Δελφοὶ Θεοδώρου τοῦ Σαμίου ἔργον εἶναι, καὶ ἐγὼ δοκέω· οὐ γὰρ τὸ συντυχὸν φαίνεταί μοι ἔργον εἶναι. καὶ πίθους τε ἀργυρέους τέσσερας ἀπέπεμψε, οἳ ἐν τῷ Κορινθίων θησαυρῷ ἑστᾶσι, καὶ περιρραντήρια δύο ἀνέθηκε, χρύσεόν τε καὶ ἀργύρεον, τῶν τῷ χρυσέῳ ἐπιγέγραπται Λακεδαιμονίων φαμένων εἶναι ἀνάθημα, οὐκ ὀρθῶς λέγοντες· ἔστι γὰρ καὶ τοῦτο Κροίσου, ἐπέγραψε δὲ τῶν τις Δελφῶν Λακεδαιμονίοισι βουλόμενος χαρίζεσθαι, τοῦ ἐπιστάμενος τὸ οὔνομα οὐκ ἐπιμνήσομαι. ἀλλʼ ὁ μὲν παῖς, διʼ οὗ τῆς χειρὸς ῥέει τὸ ὕδωρ, Λακεδαιμονίων ἐστί, οὐ μέντοι τῶν γε περιρραντηρίων οὐδέτερον. ἄλλα τε ἀναθήματα οὐκ ἐπίσημα πολλὰ ἀπέπεμψε ἅμα τούτοισι ὁ Κροῖσος, καὶ χεύματα ἀργύρεα κυκλοτερέα, καὶ δὴ καὶ γυναικὸς εἴδωλον χρύσεον τρίπηχυ, τὸ Δελφοὶ τῆς ἀρτοκόπου τῆς Κροίσου εἰκόνα λέγουσι εἶναι. πρὸς δὲ καὶ τῆς ἑωυτοῦ γυναικὸς τὰ ἀπὸ τῆς δειρῆς ἀνέθηκε ὁ Κροῖσος καὶ τὰς ζώνας.When these offerings were ready, Croesus sent them to Delphi, with other gifts besides: namely, two very large bowls, one of gold and one of silver. The golden bowl stood to the right, the silver to the left of the temple entrance. ,These too were removed about the time of the temple's burning, and now the golden bowl, which weighs eight and a half talents and twelve minae, is in the treasury of the Clazomenians, and the silver bowl at the corner of the forecourt of the temple. This bowl holds six hundred nine-gallon measures: for the Delphians use it for a mixing-bowl at the feast of the Divine Appearance. ,It is said by the Delphians to be the work of Theodorus of Samos, and I agree with them, for it seems to me to be of no common workmanship. Moreover, Croesus sent four silver casks, which stand in the treasury of the Corinthians, and dedicated two sprinkling-vessels, one of gold, one of silver. The golden vessel bears the inscription “Given by the Lacedaemonians,” who claim it as their offering. But they are wrong, ,for this, too, is Croesus' gift. The inscription was made by a certain Delphian, whose name I know but do not mention, out of his desire to please the Lacedaemonians. The figure of a boy, through whose hand the water runs, is indeed a Lacedaemonian gift; but they did not give either of the sprinkling-vessels. ,Along with these Croesus sent, besides many other offerings of no great distinction, certain round basins of silver, and a female figure five feet high, which the Delphians assert to be the statue of the woman who was Croesus' baker. Moreover, he dedicated his own wife's necklaces and girdles.


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

30 results
1. Homer, Iliad, 2.864-2.866 (8th cent. BCE - 7th cent. BCE)

2.864. /but was slain beneath the hands of the son of Aeacus, swift of foot, in the river, where Achilles was making havoc of the Trojans and the others as well.And Phorcys and godlike Ascanius led the Phrygians from afar, from Ascania, and were eager to fight in the press of battle.And the Maeonians had captains twain, Mesthles and Antiphus 2.865. /the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale. 2.866. /the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale.
2. Homer, Odyssey, 6.120 (8th cent. BCE - 7th cent. BCE)

3. Aeschylus, Seven Against Thebes, 588, 587 (6th cent. BCE - 5th cent. BCE)

587. q rend=
4. Bacchylides, Epinicia, 3.83 (6th cent. BCE - 5th cent. BCE)

5. Heraclitus of Ephesus, Fragments, 93 (6th cent. BCE - 5th cent. BCE)

6. Pindar, Olympian Odes, 2.4, 6.63-6.71, 13.61-13.82 (6th cent. BCE - 5th cent. BCE)

7. Aristophanes, Birds, 981-991, 962 (5th cent. BCE - 4th cent. BCE)

962. ὡς ἔστι Βάκιδος χρησμὸς ἄντικρυς λέγων
8. Aristophanes, Peace, 1047-1126, 1046 (5th cent. BCE - 4th cent. BCE)

1046. μάντις τίς ἐστιν. οὐ μὰ Δί' ἀλλ' ̔Ιεροκλέης
9. Euripides, Hercules Furens, 853 (5th cent. BCE - 5th cent. BCE)

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

11. Herodotus, Histories, 1.1-1.45, 1.47-1.94, 1.48.1, 1.53.2-1.53.3, 1.92.2, 1.141, 1.157-1.161, 1.157.3, 1.165-1.167, 1.173-1.174, 1.182, 1.192, 1.196, 1.198-1.199, 1.201-1.216, 1.209.4, 2.18, 2.28-2.34, 2.52, 2.54-2.57, 2.83, 2.134-2.135, 2.139, 2.147, 2.152, 2.155-2.156, 2.158, 2.159.3, 2.161-2.163, 2.169, 3.16-3.27, 3.29, 3.31-3.33, 3.38-3.43, 3.57-3.58, 3.64, 3.98-3.105, 3.120-3.125, 4.5-4.84, 4.91, 4.134-4.142, 4.149-4.151, 4.154-4.164, 4.171-4.173, 4.177, 4.179-4.189, 4.191-4.199, 4.203, 5.1, 5.3-5.9, 5.42-5.45, 5.79-5.92, 5.92.7, 5.114, 6.19, 6.27, 6.34-6.38, 6.52, 6.57, 6.66-6.67, 6.75-6.76, 6.80-6.82, 6.84, 6.86, 6.97-6.98, 6.118, 6.125, 6.132-6.136, 6.139, 7.6, 7.12-7.19, 7.35, 7.39, 7.44-7.57, 7.76, 7.111, 7.114-7.120, 7.133, 7.137, 7.139-7.144, 7.148-7.151, 7.169-7.171, 7.178, 7.189, 7.197, 7.204, 7.208-7.212, 7.219-7.220, 7.227, 8.14, 8.33, 8.35-8.39, 8.53, 8.60, 8.77, 8.99, 8.114-8.115, 8.118-8.122, 8.129, 8.133-8.136, 8.141, 8.143-8.144, 9.1, 9.33-9.35, 9.42, 9.93, 9.100-9.101 (5th cent. BCE - 5th cent. BCE)

1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt .
12. Xenophon, Ways And Means, 6.2 (5th cent. BCE - 4th cent. BCE)

13. Xenophon, Hellenica, 6.3.6 (5th cent. BCE - 4th cent. BCE)

6.3.6. The right course, indeed, would have been for us not to take up arms against one another in the beginning, since the tradition is that the first strangers to whom Triptolemus, Triptolemus of Eleusis had, according to the legend, carried from Attica throughout Greece both the cult of Demeter and the knowledge of her art — agriculture. Heracles was the traditional ancestor of the Spartan kings (cp. III. iii.) while the Dioscuri, Castor and Pollux, were putative sons of Tyndareus of Sparta. our ancestor, revealed the mystic rites of Demeter and Core were Heracles, your state’s founder, and the Dioscuri, your citizens; and, further, that it was upon Peloponnesus that he first bestowed the seed of Demeter’s fruit. How, then, can it be right, 371 B.C. either that you should ever come to destroy the fruit of those very men from whom you received the seed, or that we should not desire those very men, to whom we gave the seed, to obtain the greatest possible abundance of food? But if it is indeed ordered of the gods that wars should come among men, then we ought to begin war as tardily as we can, and, when it has come, to bring it to an end as speedily as possible.
14. Demosthenes, Orations, 21.51 (4th cent. BCE - 4th cent. BCE)

15. 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.
16. Livy, History, 8.24.1 (1st cent. BCE - 1st cent. BCE)

17. Strabo, Geography, 6.1.5, 13.4.6, 14.1.3, 14.1.5, 14.2.23-14.2.24 (1st cent. BCE - 1st cent. BCE)

6.1.5. The next city after Laus belongs to Brettium, and is named Temesa, though the men of today call it Tempsa; it was founded by the Ausones, but later on was settled also by the Aitolians under the leadership of Thoas; but the Aitolians were ejected by the Brettii, and then the Brettii were crushed by Hannibal and by the Romans. Near Temesa, and thickly shaded with wild olive trees, is the hero-sanctuary of Polites, one of the companions of Odysseus, who was treacherously slain by the barbarians, and for that reason became so exceedingly wroth against the country that, in accordance with an oracle, the people of the neighborhood collected tribute for him; and hence, also, the popular saying applied to those who are merciless, that they are beset by the hero of Temesa. But when the Epizephyrian Locrians captured the city, Euthymus, the pugilist, so the story goes, entered the lists against Polites, defeated him in the fight and forced him to release the natives from the tribute. People say that Homer has in mind this Temesa, not the Tamassus in Cyprus (the name is spelled both ways), when he says to Temesa, in quest of copper. And in fact copper mines are to be seen in the neighborhood, although now they have been abandoned. Near Temesa is Terina, which Hannibal destroyed, because he was unable to guard it, at the time when he had taken refuge in Brettium itself. Then comes Consentia, the metropolis of the Brettii; and a little above this city is Pandosia, a strong fortress, near which Alexander the Molossian was killed. He, too, was deceived by the oracle at Dodona, which bade him be on his guard against Acheron and Pandosia; for places which bore these names were pointed out to him in Thesprotia, but he came to his end here in Brettium. Now the fortress has three summits, and the River Acheron flows past it. And there was another oracle that helped to deceive him: Three-hilled Pandosia, much people shalt thou kill one day; for he thought that the oracle clearly meant the destruction of the enemy, not of his own people. It is said that Pandosia was once the capital of the Oinotrian Kings. After Consentia comes Hipponium, which was founded by the Locrians. Later on, the Brettii were in possession of Hipponium, but the Romans took it away from them and changed its name to Vibo Valentia. And because the country round about Hipponium has luxuriant meadows abounding in flowers, people have believed that Kore used to come hither from Sicily to gather flowers; and consequently it has become the custom among the women of Hipponium to gather flowers and to weave them into garlands, so that on festival days it is disgraceful to wear bought garlands. Hipponium has also a naval station, which was built long ago by Agathocles, the tyrant of the Siciliotes, when he made himself master of the city. Thence one sails to the Harbor of Heracles, which is the point where the headlands of Italy near the Strait begin to turn towards the west. And on this voyage one passes Medma, a city of the same Locrians aforementioned, which has the same name as a great fountain there, and possesses a naval station near by, called Emporium. Near it is also the Metaurus River, and a mooring-place bearing the same name. off this coast lie the islands of the Liparaei, at a distance of two hundred stadia from the Strait. According to some, they are the islands of Aeolus, of whom the Poet makes mention in the Odyssey. They are seven in number and are all within view both from Sicily and from the continent near Medma. But I shall tell about them when I discuss Sicily. After the Metaurus River comes a second Metaurus. Next after this river comes Scyllaion, a lofty rock which forms a peninsula, its isthmus being low and affording access to ships on both sides. This isthmus Anaxilaus, the tyrant of the Rhegini, fortified against the Tyrrheni, building a naval station there, and thus deprived the pirates of their passage through the strait. For Caenys, too, is near by, being two hundred and fifty stadia distant from Medma; it is the last cape, and with the cape on the Sicilian side, Pelorias, forms the narrows of the Strait. Cape Pelorias is one of the three capes that make the island triangular, and it bends towards the summer sunrise, just as Caenys bends towards the west, each one thus turning away from the other in the opposite direction. Now the length of the narrow passage of the Strait from Caenys as far as the Poseidonium, or the Columna Rheginorum, is about six stadia, while the shortest passage across is slightly more; and the distance is one hundred stadia from the Columna to Rhegium, where the Strait begins to widen out, as one proceeds towards the east, towards the outer sea, the sea which is called the Sicilian Sea. 13.4.6. The verses of Homer are about as follows: Mnesthles and Antiphus, the two sons of Talaemenes, whose mother was Lake Gygaea, who led also the Meionians, who were born at the foot of Tmolus; but some add the following fourth verse: At the foot of snowy Tmolus, in the fertile land of Hyde. But there is no Hyde to be found in the country of the Lydians. Some also put Tychius there, of whom the poet says,far the best of workers in hide, who lived in Hyde. And they add that the place is woody and subject to strokes of lightning, and that the Arimi live there, for after Homer's verse,in the land of the Arimi where men say is the couch of Typhon, they insert the words,in a wooded place, in the fertile land of Hyde. But others lay the scene of this myth in Cilicia, and some lay it in Syria, and still others in the Pithecussae Islands, who say that among the Tyrrhenians pitheci are called arimi. Some call Sardeis Hyde, while others call its acropolis Hyde. But the Scepsian thinks that those writers are most plausible who place the Arimi in the Catacecaumene country in Mysia. But Pindar associates the Pithecussae which lie off the Cymaean territory, as also the territory in Sicily, with the territory in Cilicia, for he says that Typhon lies beneath Aetna: Once he dwelt in a far-famed Cilician cavern; now, however, his shaggy breast is o'er-pressed by the sea-girt shores above Cumae and by Sicily. And again,round about him lies Aetna with her haughty fetters, and again,but it was father Zeus that once amongst the Arimi, by necessity, alone of the gods, smote monstrous Typhon of the fifty heads. But some understand that the Syrians are Arimi, who are now called the Arimaeans, and that the Cilicians in Troy, forced to migrate, settled again in Syria and cut off for themselves what is now called Cilicia. Callisthenes says that the Arimi, after whom the neighboring mountains are called Arima, are situated near Mt. Calycadnus and the promontory of Sarpedon near the Corycian cave itself. 14.1.3. Pherecydes says concerning this seaboard that Miletus and Myus and the parts round Mycale and Ephesus were in earlier times occupied by Carians, and that the coast next thereafter, as far as Phocaea and Chios and Samos, which were ruled by Ancaeus, was occupied by Leleges, but that both were driven out by the Ionians and took refuge in the remaining parts of Caria. He says that Androclus, legitimate son of Codrus the king of Athens, was the leader of the Ionian colonization, which was later than the Aeolian, and that he became the founder of Ephesus; and for this reason, it is said, the royal seat of the Ionians was established there. And still now the descendants of his family are called kings; and they have certain honors, I mean the privilege of front seats at the games and of wearing purple robes as insignia of royal descent, and staff instead of sceptre, and of the superintendence of the sacrifices in honor of the Eleusinian Demeter. Miletus was founded by Neleus, a Pylian by birth. The Messenians and the Pylians pretend a kind of kinship with one another, according to which the more recent poets call Nestor a Messenian; and they say that many of the Pylians accompanied Melanthus, father of Codrus, and his followers to Athens, and that, accordingly, all this people sent forth the colonizing expedition in common with the Ionians. There is an altar, erected by Neleus, to be seen on the Poseidium. Myus was founded by Cydrelus, bastard son of Codrus; Lebedus by Andropompus, who seized a place called Artis; Colophon by Andraemon a Pylian, according to Mimnermus in his Nanno; Priene by Aepytus the son of Neleus, and then later by Philotas, who brought a colony from Thebes; Teos, at first by Athamas, for which reason it is by Anacreon called Athamantis, and at the time of the Ionian colonization by Nauclus, bastard son of Codrus, and after him by Apoecus and Damasus, who were Athenians, and Geres, a Boeotian; Erythrae by Cnopus, he too a bastard son of Codrus; Phocaea by the Athenians under Philogenes; Clazomenae by Paralus; Chios by Egertius, who brought with him a mixed crowd; Samos by Tembrion, and then later by Procles. 14.1.5. Next after the Poseidium of the Milesians, eighteen stadia inland, is the oracle of Apollo Didymeus among the Branchidae. It was set on fire by Xerxes, as were also the other sanctuaries, except that at Ephesus. The Branchidae gave over the treasures of the god to the Persian king, and accompanied him in his flight in order to escape punishment for the robbing and the betrayal of the sanctuary. But later the Milesians erected the largest temple in the world, though on account of its size it remained without a roof. At any rate, the circuit of the sacred enclosure holds a village settlement; and there is a magnificent sacred grove both inside and outside the enclosure; and other sacred enclosures contain the oracle and sacred things. Here is laid the scene of the myth of Branchus and the love of Apollo. It is adorned with costliest offerings consisting of early works of art. Thence to the city is no long journey, by land or by sea. 14.2.23. But as for Mylasa: it is situated in an exceedingly fertile plain; and above the plain, towering into a peak, rises a mountain, which has a most excellent quarry of white marble. Now this quarry is of no small advantage, since it has stone in abundance and close at hand, for building purposes and in particular for the building of sanctuaries and other public works; accordingly this city, if any city is, is in every way beautifully adorned with porticoes and temples. But one may well be amazed at those who so absurdly founded the city at the foot of a steep and commanding crag. Accordingly, one of the commanders, amazed at the fact, is said to have said, If the man who founded this city was not afraid, wasn't he at least ashamed? The Mylasians have two sanctuaries of Zeus, Zeus Osogoos, as he is called, and Zeus Labraundenus. The former is in the city, whereas Labraunda is a village far from the city, being situated on the mountain near the pass that leads over from Alabanda to Mylasa. At Labraunda there is an ancient temple and image [xoanon] of Zeus Stratius. It is honored by the people all about and by the Mylasians; and there is a paved road of almost sixty stadia from it to Mylasa, called the Sacred Way, on which their sacred processions are conducted. The priestly offices are held by the most distinguished of the citizens, always for life. Now these two are particular to the city; but there is a third sanctuary, that of the Carian Zeus, which is a common possession of all Carians, and in which, as brothers, both Lydians and Mysians have a share. It is related that Mylasa was a mere village in ancient times, but that it was the native land and royal residence of the Carians of the house of Hecatomnos. The city is nearest to the sea at Physcus; and this is their seaport. 14.2.24. Mylasa has had two notable men in my time, who were at once orators and leaders of the city, Euthydemus and Hybreas. Now Euthydemus, having inherited from his ancestors great wealth and high repute, and having added to these his own cleverness, was not only a great man in his native land, but was also thought worthy of the foremost honor in Asia. As for Hybreas, as he himself used to tell the story in his school and as confirmed by his fellow-citizens, his father left him a mule-driver and a wood-carrying mule. And, being supported by these, he became a pupil of Diotrephes of Antiocheia for a short time, and then came back and surrendered himself to the office of market-clerk. But when he had been tossed about in this office and had made but little money, he began to apply himself to the affairs of state and to follow closely the speakers of the forum. He quickly grew in power, and was already an object of amazement in the lifetime of Euthydemus, but in particular after his death, having become master of the city. So long as Euthydemus lived he strongly prevailed, being at once powerful and useful to the city, so that even if there was something tyrannical about him, it was atoned for by the fact that it was attended by what was good for the city. At any rate, people applaud the following statement of Hybreas, made by him towards the end of a public speech: Euthydemus: you are an evil necessary to the city, for we can live neither with you nor without you. However, although he had grown very strong and had the repute of being both a good citizen and orator, he stumbled in his political opposition to Labienus; for while the others, since they were without arms and inclined to peace, yielded to Labienus when he was coming against them with an army and an allied Parthian force, the Parthians by that time being in possession of Asia, yet Zeno of Laodiceia and Hybreas, both orators, refused to yield and caused their own cities to revolt. Hybreas also provoked Labienus, a lad who was irritable and full of folly, by a certain pronouncement; for when Labienus proclaimed himself Parthian Emperor, Hybreas said, Then I too call myself Carian Emperor. Consequently Labienus set out against the city with cohorts of Roman soldiers in Asia that were already organized. Labienus did not seize Hybreas, however, since he had withdrawn to Rhodes, but he shamefully maltreated his home, with its costly furnishings, and plundered it. And he likewise damaged the whole of the city. But though Hybreas abandoned Asia, he came back and rehabilitated both himself and the city. So much, then, for Mylasa.
18. Plutarch, Aristides, 11.3, 19.1-19.2, 20.4-20.5 (1st cent. CE - 2nd cent. CE)

19. Plutarch, Cimon, 8.5-8.6 (1st cent. CE - 2nd cent. CE)

20. Plutarch, Lysander, 25 (1st cent. CE - 2nd cent. CE)

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

22. Plutarch, Pelopidas, 21.3 (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.
23. Plutarch, Pericles, 1 (1st cent. CE - 2nd cent. CE)

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

25. Pausanias, Description of Greece, 1.32.3-1.32.5, 2.4.1, 3.14.1, 10.10.1, 10.11.2, 10.13.7, 10.14.5-10.14.6, 10.32.7 (2nd cent. CE - 2nd cent. CE)

1.32.3. Before turning to a description of the islands, I must again proceed with my account of the parishes. There is a parish called Marathon, equally distant from Athens and Carystus in Euboea . It was at this point in Attica that the foreigners landed, were defeated in battle, and lost some of their vessels as they were putting off from the land. 490 B.C. On the plain is the grave of the Athenians, and upon it are slabs giving the names of the killed according to their tribes; and there is another grave for the Boeotian Plataeans and for the slaves, for slaves fought then for the first time by the side of their masters. 1.32.4. here is also a separate monument to one man, Miltiades, the son of Cimon, although his end came later, after he had failed to take Paros and for this reason had been brought to trial by the Athenians. At Marathon every night you can hear horses neighing and men fighting. No one who has expressly set himself to behold this vision has ever got any good from it, but the spirits are not wroth with such as in ignorance chance to be spectators. The Marathonians worship both those who died in the fighting, calling them heroes, and secondly Marathon, from whom the parish derives its name, and then Heracles, saying that they were the first among the Greeks to acknowledge him as a god. 1.32.5. They say too that there chanced to be present in the battle a man of rustic appearance and dress. Having slaughtered many of the foreigners with a plough he was seen no more after the engagement. When the Athenians made enquiries at the oracle the god merely ordered them to honor Echetlaeus (He of the Plough-tail) as a hero. A trophy too of white marble has been erected. Although the Athenians assert that they buried the Persians, because in every case the divine law applies that a corpse should be laid under the earth, yet I could find no grave. There was neither mound nor other trace to be seen, as the dead were carried to a trench and thrown in anyhow. 2.4.1. This is the account that I read, and not far from the tomb is the temple of Athena Chalinitis (Bridler). For Athena, they say, was the divinity who gave most help to Bellerophontes, and she delivered to him Pegasus, having herself broken in and bridled him. The image of her is of wood, but face, hands and feet are of white marble. 3.14.1. On going westwards from the market-place is a cenotaph of Brasidas the son of Tellis. died 422 B.C. Not far from it is the theater, made of white marble and worth seeing. Opposite the theater are two tombs; the first is that of Pausanias, the general at Plataea, the second is that of Leonidas. Every year they deliver speeches over them, and hold a contest in which none may compete except Spartans. The bones of Leonidas were taken by Pausanias from Thermopylae forty years after the battle. There is set up a slab with the names, and their fathers' names, of those who endured the fight at Thermopylae against the Persians. 10.10.1. On the base below the wooden horse is an inscription which says that the statues were dedicated from a tithe of the spoils taken in the engagement at Marathon. They represent Athena, Apollo, and Miltiades, one of the generals. of those called heroes there are Erechtheus, Cecrops, Pandion, Leos, Antiochus, son of Heracles by Meda, daughter of Phylas, as well as Aegeus and Acamas, one of the sons of Theseus. These heroes gave names, in obedience to a Delphic oracle, to tribes at Athens . Codrus however, the son of Melanthus, Theseus, and Neleus, these are not givers of names to tribes. 10.11.2. These stand by the treasury of the Sicyonians. The Siphnians too made a treasury, the reason being as follows. Their island contained gold mines, and the god ordered them to pay a tithe of the revenues to Delphi . So they built the treasury, and continued to pay the tithe until greed made them omit the tribute, when the sea flooded their mines and hid them from sight. 10.13.7. Heracles and Apollo are holding on to the tripod, and are preparing to fight about it. Leto and Artemis are calming Apollo, and Athena is calming Heracles. This too is an offering of the Phocians, dedicated when Tellias of Elis led them against the Thessalians. Athena and Artemis were made by Chionis, the other images are works shared by Diyllus and Amyclaeus. They are said to be Corinthians. 10.14.5. The Greeks who fought against the king, besides dedicating at Olympia a bronze Zeus, dedicated also an Apollo at Delphi, from spoils taken in the naval actions at Artemisium and Salamis . There is also a story that Themistocles came to Delphi bringing with him for Apollo some of the Persian spoils. He asked whether he should dedicate them within the temple, but the Pythian priestess bade him carry them from the sanctuary altogether. The part of the oracle referring to this runs as follows:— The splendid beauty of the Persian's spoils Set not within my temple. Despatch them home speedily. 10.14.6. Now I greatly marveled that it was from Themistocles alone that the priestess refused to accept Persian spoils. Some thought that the god would have rejected alike all offerings from Persian spoils, if like Themistocles the others had inquired of Apollo before making their dedication. Others said that the god knew that Themistocles would become a suppliant of the Persian king, and refused to take the gifts so that Themistocles might not by a dedication render the Persian's enmity unappeasable. The expedition of the barbarian against Greece we find foretold in the oracles of Bacis, and Euclus wrote his verses about it at an even earlier date. 10.32.7. But the Corycian cave exceeds in size those I have mentioned, and it is possible to make one's way through the greater part of it even without lights. The roof stands at a sufficient height from the floor, and water, rising in part from springs but still more dripping from the roof, has made clearly visible the marks of drops on the floor throughout the cave. The dwellers around Parnassus believe it to be sacred to the Corycian nymphs, and especially to Pan. From the Corycian cave it is difficult even for an active walker to reach the heights of Parnassus . The heights are above the clouds, and the Thyiad women rave there in honor of Dionysus and Apollo.
26. Papyri, Papyri Graecae Magicae, 4.850-4.929, 7.348-7.358, 15.1-15.21 (3rd cent. CE - 4th cent. CE)

27. Epigraphy, Epigr. Tou Oropou, 277

28. Epigraphy, Ig, 1234

29. Epigraphy, Ml, 26

30. Heraclitus Lesbius, Fragments, 93



Subjects of this text:

subject book bibliographic info
"historiography, classical" Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 184, 185
"historiography, hellenistic" Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181
"justice, divine" Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 183, 185
"punishment, mirroring or apt" Hau, Moral History from Herodotus to Diodorus Siculus (2017) 185
ability to handle good fortune Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 185
adrastos, seven against thebes Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 156
aetiology Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 96, 97
aghurmi Torok, Herodotus In Nubia (2014) 83
alcmaeonidae of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
alexander i of macedon Mikalson, Herodotus and Religion in the Persian Wars (2003) 88
alexander the great Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 268
alyattes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
alyattes of lydia Mikalson, Herodotus and Religion in the Persian Wars (2003) 116
ammonians Torok, Herodotus In Nubia (2014) 83
amphiaraia, personnel Wilding, Reinventing the Amphiareion at Oropos (2022) 16
amphiaraos, as oracle Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 156, 157
amphiaraos, as seer Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 156
amphiaraos, consulted by croesus Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102, 660
amphiaraos, consulted by mys Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102, 660
amphiaraos, cults theban origin Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 660
amphiaraos, delphi, rivalry with in kroisos logos Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141, 142, 143, 144, 145, 146, 147
amphiaraos, kroisos and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141, 142, 143, 144, 145, 146, 147
amphiaraos, oracle of Wilding, Reinventing the Amphiareion at Oropos (2022) 16
amphiaraos, shield and spear of Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 142, 147
amphiaraos, theban ismenion and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
amphiaraos Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 156, 157; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 660
amphiaraus, hero of thebes Mikalson, Herodotus and Religion in the Persian Wars (2003) 140, 217
amphiareion, delphi, rivalry with Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141, 142, 143, 144, 147
amphiareion, location of Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
amphilytos Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 145
amun, nubian cults Torok, Herodotus In Nubia (2014) 83
amun Torok, Herodotus In Nubia (2014) 83
antoniopolis Roller, A Guide to the Geography of Pliny the Elder (2022) 306
antonius, m. Roller, A Guide to the Geography of Pliny the Elder (2022) 306
aphrodite, pythios of delphi Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 116
apollo, cult of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
apollo, dedications to Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
apollo, oracles of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
apollo Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 97; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192; Peels, Hosios: A Semantic Study of Greek Piety (2016) 117
apollo (god) Roller, A Guide to the Geography of Pliny the Elder (2022) 306
apollonia, apollonians Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 264
apollonia in lydia Roller, A Guide to the Geography of Pliny the Elder (2022) 306
apollonihieritae Roller, A Guide to the Geography of Pliny the Elder (2022) 306
appheion (or heronas) of alexandria (didyma) Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 268
archegetes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
aristophanes, birds Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
aristophanes Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
arrogance Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 185
artabanus of persia Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
artaüctes of persia Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
artemis Mikalson, Herodotus and Religion in the Persian Wars (2003) 224
asia, royal funerals of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
astyages Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 97
astyages (king of media) Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
athenians, dedications of Mikalson, Herodotus and Religion in the Persian Wars (2003) 213
athenians, trust in gods and heroes Mikalson, Herodotus and Religion in the Persian Wars (2003) 88
athens, at dodona Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 338
audience, and inscribed display Wilding, Reinventing the Amphiareion at Oropos (2022) 16
audoleon Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 268
babylon, babylonians Torok, Herodotus In Nubia (2014) 43
bacis, salamis Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
bacis Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52; Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
bakis Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
battus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
bel-marduk Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
biton of argos Mikalson, Herodotus and Religion in the Persian Wars (2003) 116
branchidae Roller, A Guide to the Geography of Pliny the Elder (2022) 306
branchidai Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 264
c-group culture Torok, Herodotus In Nubia (2014) 83
cadi Roller, A Guide to the Geography of Pliny the Elder (2022) 306
callimachus Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 97
callimachus of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 213
cambyses Hau, Moral History from Herodotus to Diodorus Siculus (2017) 182; Torok, Herodotus In Nubia (2014) 43
candaules Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 97
charis Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140, 147
chians Mikalson, Herodotus and Religion in the Persian Wars (2003) 116, 140
chrēsmologos, amphilytos as Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 145
chrēsmologos, seer and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
classical period Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
cleobis of argos Mikalson, Herodotus and Religion in the Persian Wars (2003) 116
cleomenes of sparta, omens to Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
cleomenes of sparta, oracles to Mikalson, Herodotus and Religion in the Persian Wars (2003) 56
clio Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 97
cnidians Mikalson, Herodotus and Religion in the Persian Wars (2003) 224
coincidences, as a sign of divine involvement Hau, Moral History from Herodotus to Diodorus Siculus (2017) 185
colonial discourse, delphis oracular monopoly and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
community, human Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 156, 157
corinth, incubation by bellerophon at athena sanctuary Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102
corinthians Mikalson, Herodotus and Religion in the Persian Wars (2003) 213
croesus, fall of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
croesus Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214; Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 184, 185; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 96, 97; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
croesus (king of lydia) Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
croesus (lydian king), consultation of greek oracles Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102, 568, 660
croesus of lydia, dedications of Mikalson, Herodotus and Religion in the Persian Wars (2003) 116, 161
croesus of lydia, oracles to Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 88, 116, 140, 161, 224
croesus of lydia, piety of Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
croesus of lydia Roller, A Guide to the Geography of Pliny the Elder (2022) 306
cult centres, local and regional Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 338
cypselus Mikalson, Herodotus and Religion in the Persian Wars (2003) 56
cyrus the great Hau, Moral History from Herodotus to Diodorus Siculus (2017) 182, 184; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 97
cyrus the great (king of persia) Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
daimons Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
darius Hau, Moral History from Herodotus to Diodorus Siculus (2017) 182
darius of persia Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
dedications, after marathon Mikalson, Herodotus and Religion in the Persian Wars (2003) 213
dedications, after plataea Mikalson, Herodotus and Religion in the Persian Wars (2003) 213
dedications, by greek individuals Mikalson, Herodotus and Religion in the Persian Wars (2003) 116
dedications, by non-greeks Mikalson, Herodotus and Religion in the Persian Wars (2003) 116
dedications, by states Mikalson, Herodotus and Religion in the Persian Wars (2003) 116
delos and delians Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
delphi, amphiareion, rivalry with in kroisos logos Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141, 142, 143, 144, 145, 146, 147
delphi, kroisos and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144
delphi, oracle of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
delphi Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214; Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 157; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 97; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
delphi and delphians, dedications at Mikalson, Herodotus and Religion in the Persian Wars (2003) 116, 161, 210
delphi and delphians Mikalson, Herodotus and Religion in the Persian Wars (2003) 88, 140
delphic apollo/delphic oracle, in competition with other oracles Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
delphic oracle, to alyattes Mikalson, Herodotus and Religion in the Persian Wars (2003) 116
delphic oracle, to aristides Mikalson, Herodotus and Religion in the Persian Wars (2003) 210
delphic oracle, to athenians Mikalson, Herodotus and Religion in the Persian Wars (2003) 210
delphic oracle, to cleomenes Mikalson, Herodotus and Religion in the Persian Wars (2003) 56
delphic oracle, to cnidians Mikalson, Herodotus and Religion in the Persian Wars (2003) 224
delphic oracle, to croesus Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 116, 140, 161, 224
delphic oracle, to cypselus Mikalson, Herodotus and Religion in the Persian Wars (2003) 56
delphic oracle, to delphians Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
delphic oracle, to gyges Mikalson, Herodotus and Religion in the Persian Wars (2003) 224
delphic oracle, to milesians Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
delphic oracle, to miltiades the elder Mikalson, Herodotus and Religion in the Persian Wars (2003) 56
delphic oracle, to siphnians Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 224
delphic oracle, to spartans Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 140
delphic oracle, to thebans Mikalson, Herodotus and Religion in the Persian Wars (2003) 56
delphic oracle, to themistocles Mikalson, Herodotus and Religion in the Persian Wars (2003) 210
delphic oracle, to tisamenus Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
delphic oracle, togreeks Mikalson, Herodotus and Religion in the Persian Wars (2003) 210
delphic oracle, wooden wall, Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 140
delphic oracle Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 184; Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 140, 210
destruction/ruin Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
didyma Roller, A Guide to the Geography of Pliny the Elder (2022) 306
diodorus siculus Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 185
dioscuri Mikalson, Herodotus and Religion in the Persian Wars (2003) 217
dioskouroi Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 157
discourse of Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
disorientation Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 157
divination, and crisis Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
divination, the delphic oracle Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
divination Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214; Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
divine (δίκη), in context of supplication Peels, Hosios: A Semantic Study of Greek Piety (2016) 117
divinities (greek and roman), apollo ptoios Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102
divinities (greek and roman), athena chalinitis Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102
dreams (in greek and latin literature), pindar, olympian odes Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102
dreams (in greek and latin literature), plutarch, life of aristides Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102
echetlaeus, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 210, 224
effeminacy Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
epigraphic agents, profile of Wilding, Reinventing the Amphiareion at Oropos (2022) 16
epiphany, of apollo Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140
epiphany, of solon Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140
eriphyle Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 156
ethnic, ethne, ethnos-states, religious life in Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 338
eusebês (and cognates), usage, in context of supplication Peels, Hosios: A Semantic Study of Greek Piety (2016) 117
evaluation, internal Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182
excellence, human Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 157
fate Hau, Moral History from Herodotus to Diodorus Siculus (2017) 185
festivals, theophania of delphi Mikalson, Herodotus and Religion in the Persian Wars (2003) 116
forgetting Wilding, Reinventing the Amphiareion at Oropos (2022) 16
funerary cult Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
gaia Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 264
georges, pericles Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
gift -exchange model of reciprocity Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 144, 147
graeca interpretatio Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
graf, fritz Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
greek magical papyri, xiii, xv Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
gyges, and delphi Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
gyges, founds mermnad dynasty Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
gyges Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 97
gyges of lydia Mikalson, Herodotus and Religion in the Persian Wars (2003) 116, 224
hegesistratus of samos Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
hera, of argos Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
heracles Mikalson, Herodotus and Religion in the Persian Wars (2003) 224; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
heraclitus Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
herakles Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 157
herodotus, ethnic perspectives of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
herodotus, historical perspective of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
herodotus, imperialism in Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
herodotus, military training in Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
herodotus, prosperity in Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
herodotus, subjugation/subject-people in Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
herodotus, weakness of non-persians Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
herodotus, wise advisers Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
herodotus Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124; Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 184, 185; Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52; Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
heroes and heroines, of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 210, 224
heroes and heroines, of thebes Mikalson, Herodotus and Religion in the Persian Wars (2003) 140, 217
heroes and heroines Mikalson, Herodotus and Religion in the Persian Wars (2003) 88
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 supplication Peels, Hosios: A Semantic Study of Greek Piety (2016) 117
humility Hau, Moral History from Herodotus to Diodorus Siculus (2017) 183, 184, 185
hyde Roller, A Guide to the Geography of Pliny the Elder (2022) 306
iaō Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
identity, general, ethnic Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 338
immortality, and mortality Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 157
immortality, contrasting modes of Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 157
immortality, cyclical Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 157
immortality, innate Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 157
incubation Wilding, Reinventing the Amphiareion at Oropos (2022) 16
incubation (greek), early development Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102
incubation (greek), in bellerophon myth Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102
india, indians Torok, Herodotus In Nubia (2014) 43
intertextuality Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 96
ionia, ionians Roller, A Guide to the Geography of Pliny the Elder (2022) 306
jealousy of the divine Hau, Moral History from Herodotus to Diodorus Siculus (2017) 185
juxtaposition, as a means of moralising Hau, Moral History from Herodotus to Diodorus Siculus (2017) 182, 183
kaplan, philip Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
karpos (didyma) Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 268
kawa Torok, Herodotus In Nubia (2014) 83
kerma culture Torok, Herodotus In Nubia (2014) 83
kingship, among greeks Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
kingship, lydian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
kingship, spartan Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
kleromancy (see sortition) Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 52
kroisos, amphiaraos and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 142, 143, 144, 147
kroisos, apollo and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 145, 146, 147
kroisos, delphi and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144
kroisos, herodotean logos of Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144, 145, 146, 147
kroisos, nicolaus of damascus pyre scene and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 145, 146, 147
kroisos, solon and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140, 141
kroisos Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 156, 157
law Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
lawagetas, lavagtaei Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
leonidas of sparta Mikalson, Herodotus and Religion in the Persian Wars (2003) 213
leto, goddess, of corinth Mikalson, Herodotus and Religion in the Persian Wars (2003) 213
leto, goddess Mikalson, Herodotus and Religion in the Persian Wars (2003) 224
libya, libyans Torok, Herodotus In Nubia (2014) 43
logos, structure Torok, Herodotus In Nubia (2014) 43
luxury Hau, Moral History from Herodotus to Diodorus Siculus (2017) 183
lydia, lydians Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 97
lydia Roller, A Guide to the Geography of Pliny the Elder (2022) 306; Torok, Herodotus In Nubia (2014) 43
lydia and lydians, and sparta Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
lydians Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
lysander Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 268
macedonia, macedonians, settlers elsewhere Roller, A Guide to the Geography of Pliny the Elder (2022) 306
maeander river Roller, A Guide to the Geography of Pliny the Elder (2022) 306
maeonia, maeonii Roller, A Guide to the Geography of Pliny the Elder (2022) 306
malkin, irad Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
mania Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
mantic-oracular rivalry Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144, 145, 146, 147
mantic authority, oracular authority and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144, 145, 146, 147
mantike Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214
mardonios (persian commander) Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102, 568
mardonius of persia, oracles to Mikalson, Herodotus and Religion in the Persian Wars (2003) 88
massagetae Torok, Herodotus In Nubia (2014) 43
medes Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
memory, and epigraphical display Wilding, Reinventing the Amphiareion at Oropos (2022) 16
memory, and selective inscription Wilding, Reinventing the Amphiareion at Oropos (2022) 16
mermnads Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
midas, historical record of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
midas monument (yazılıkaya) Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
migrations, myths of, boiotia Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 338
milesians Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
miletos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 264
miletus Roller, A Guide to the Geography of Pliny the Elder (2022) 306
miletus and milesians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
military, training Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 124
military campaigns, dropion, king of the paeonians Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 268
miltiades the elder of athens, hero of chersonnesus Mikalson, Herodotus and Religion in the Persian Wars (2003) 56
molossia, molossians, at dodona Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 338
monumental reuse, and memory Wilding, Reinventing the Amphiareion at Oropos (2022) 16
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) 192
motivation, of characters Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 96, 97
musaeus Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
mys Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
mysotimolitae Roller, A Guide to the Geography of Pliny the Elder (2022) 306
myth-critics' Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
mythological figures (excluding olympian gods and their offspring), bellerophon Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102
mythological figures (excluding olympian gods and their offspring), polyidos of corinth Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102
napata Torok, Herodotus In Nubia (2014) 83
narrative manners and techniques Torok, Herodotus In Nubia (2014) 43
naxos, sicilian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
nikomedes king of bithynia Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 268
non-greeks Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 96, 97
oikistes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
oikoumene, and kingship Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
oikoumene Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
olympia, dedications at Mikalson, Herodotus and Religion in the Persian Wars (2003) 213
omens, to artaüctes Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
omens, to chians Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
omens, to greeks Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
omens, to spartans Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
omens Mikalson, Herodotus and Religion in the Persian Wars (2003) 140
oracle Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 338; Torok, Herodotus In Nubia (2014) 83
oracles, croesus and the Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
oracles, delphic Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192
oracles, of trophonius Mikalson, Herodotus and Religion in the Persian Wars (2003) 88
oracles, of zeus ammon Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141
oracles, reports, herodotus Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 454
oracles, rivalry between Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
oracles Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 214; Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181; Mikalson, Herodotus and Religion in the Persian Wars (2003) 56, 88, 140; Roller, A Guide to the Geography of Pliny the Elder (2022) 306
oracles (italic), ephyra/thesprotia Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 102
oropos, amphiareion at Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
oropos amphiareion, viewed as original amphiareion Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 660
oropos amphiareion Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 660
osborne, robin Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 192