Tiresias: The Ancient Mediterranean Religions Source Database

6465

Herodotus, Histories, 1.62-1.64
ἐξ Ἐρετρίης δὲ ὁρμηθέντες διὰ ἑνδεκάτου ἔτεος ἀπίκοντο ὀπίσω, καὶ πρῶτον τῆς Ἀττικῆς ἴσχουσι Μαραθῶνα. ἐν δὲ τούτῳ τῷ χώρῳ σφι στρατοπεδευομένοισι οἵ τε ἐκ τοῦ ἄστεος στασιῶται ἀπίκοντο ἄλλοι τε ἐκ τῶν δήμων προσέρρεον, τοῖσι ἡ τυραννὶς πρὸ ἐλευθερίης ἦν ἀσπαστότερον. οὗτοι μὲν δὴ συνηλίζοντο, Ἀθηναίων δὲ οἱ ἐκ τοῦ ἄστεος, ἕως μὲν Πεισίστρατος τὰ χρήματα ἤγειρε, καὶ μεταῦτις ὡς ἔσχε Μαραθῶνα, λόγον οὐδένα εἶχον· ἐπείτε δὲ ἐπύθοντο ἐκ τοῦ Μαραθῶνος αὐτὸν πορεύεσθαι ἐπὶ τὸ ἄστυ, οὕτω δὴ βοηθέουσι ἐπʼ αὐτόν. καὶ οὗτοί τε πανστρατιῇ ἤισαν ἐπὶ τοὺς κατιόντας καὶ οἱ ἀμφὶ Πεισίστρατον, ὡς ὁρμηθέντες ἐκ Μαραθῶνος ἤισαν ἐπὶ τὸ ἄστυ, ἐς τὠυτὸ συνιόντες ἀπικνέονται ἐπὶ Παλληνίδος Ἀθηναίης ἱρόν, καὶ ἀντία ἔθεντο τὰ ὅπλα. ἐνθαῦτα θείῃ πομπῇ χρεώμενος παρίσταται Πεισιστράτῳ Ἀμφίλυτος ὁ Ἀκαρνὰν χρησμολόγος ἀνήρ, ὅς οἱ προσιὼν χρᾷ ἐν ἑξαμέτρῳ τόνῳ τάδε λέγων· ἔρριπται δʼ ὁ βόλος, τὸ δὲ δίκτυον ἐκπεπέτασται, θύννοι δʼ οἰμήσουσι σεληναίης διὰ νυκτός. So after ten years they set out from Eretria and returned home. The first place in Attica which they took and held was Marathon: and while encamped there they were joined by their partisans from the city, and by others who flocked to them from the country—demesmen who loved the rule of one more than freedom. These, then, assembled; ,but the Athenians in the city, who while Pisistratus was collecting money and afterwards when he had taken Marathon took no notice of it, did now, and when they learned that he was marching from Marathon against Athens, they set out to attack him. ,They came out with all their force to meet the returning exiles. Pisistratus' men encountered the enemy when they had reached the temple of Pallenian Athena in their march from Marathon towards the city, and encamped face to face with them. ,There (by the providence of heaven) Pisistratus met Amphilytus the Acarnanian, a diviner, who came to him and prophesied as follows in hexameter verses:
ὃ μὲν δή οἱ ἐνθεάζων χρᾷ τάδε, Πεισίστρατος δὲ συλλαβὼν τὸ χρηστήριον καὶ φὰς δέκεσθαι τὸ χρησθὲν ἐπῆγε τὴν στρατιήν. Ἀθηναῖοι δὲ οἱ ἐκ τοῦ ἄστεος πρὸς ἄριστον τετραμμένοι ἦσαν δὴ τηνικαῦτα, καὶ μετὰ τὸ ἄριστον μετεξέτεροι αὐτῶν οἳ μὲν πρὸς κύβους οἳ δὲ πρὸς ὕπνον. οἱ δὲ ἀμφὶ Πεισίστρατον ἐσπεσόντες τοὺς Ἀθηναίους τρέπουσι. φευγόντων δὲ τούτων βουλὴν ἐνθαῦτα σοφωτάτην Πεισίστρατος ἐπιτεχνᾶται, ὅκως μήτε ἁλισθεῖεν ἔτι οἱ Ἀθηναῖοι διεσκεδασμένοι τε εἶεν· ἀναβιβάσας τοὺς παῖδας ἐπὶ ἵππους προέπεμπε, οἳ δὲ καταλαμβάνοντες τοὺς φεύγοντας ἔλεγον τὰ ἐντεταλμένα ὑπὸ Πεισιστράτου, θαρσέειν τε κελεύοντες καὶ ἀπιέναι ἕκαστον ἐπὶ τὰ ἑωυτοῦ. So Amphilytus spoke, being inspired; Pisistratus understood him and, saying that he accepted the prophecy, led his army against the enemy. The Athenians of the city had by this time had breakfast, and after breakfast some were dicing and some were sleeping: they were attacked by Pisistratus' men and put to flight. ,So they fled, and Pisistratus devised a very subtle plan to keep them scattered and prevent them assembling again: he had his sons mount and ride forward: they overtook the fugitives and spoke to them as they were instructed by Pisistratus, telling them to take heart and each to depart to his home.
πειθομένων δὲ τῶν Ἀθηναίων, οὕτω δὴ Πεισίστρατος τὸ τρίτον σχὼν Ἀθήνας ἐρρίζωσε τὴν τυραννίδα ἐπικούροισί τε πολλοῖσι καὶ χρημάτων συνόδοισι, τῶν μὲν αὐτόθεν τῶν δὲ ἀπὸ Στρυμόνος ποταμοῦ συνιόντων, ὁμήρους τε τῶν παραμεινάντων Ἀθηναίων καὶ μὴ αὐτίκα φυγόντων παῖδας λαβὼν καὶ καταστήσας ἐς Νάξον ʽκαὶ γὰρ ταύτην ὁ Πεισίστρατος κατεστρέψατο πολέμῳ καὶ ἐπέτρεψε Λυγδάμἰ πρὸς τε ἔτι τούτοισι τὴν νῆσον Δῆλον καθήρας ἐκ τῶν λογίων καθήρας δὲ ὧδε· ἐπʼ ὅσον ἔποψις τοῦ ἱροῦ εἶχε, ἐκ τούτου τοῦ χώρου παντὸς ἐξορύξας τοὺς νεκροὺς μετεφόρεε ἐς ἄλλον χῶρον τῆς Δήλου. καὶ Πεισίστρατος μὲν ἐτυράννευε Ἀθηνέων, Ἀθηναίων δὲ οἳ μὲν ἐν τῇ μάχη ἐπεπτώκεσαν, οἳ δὲ αὐτῶν μετʼ Ἀλκμεωνιδέων ἔφευγον ἐκ τῆς οἰκηίης. The Athenians did, and by this means Pisistratus gained Athens for the third time, rooting his sovereignty in a strong guard and revenue collected both from Athens and from the district of the river Strymon, and he took hostage the sons of the Athenians who remained and did not leave the city at once, and placed these in Naxos . ,(He had conquered Naxos too and put Lygdamis in charge.) And besides this, he purified the island of Delos as a result of oracles, and this is how he did it: he removed all the dead that were buried in ground within sight of the temple and conveyed them to another part of Delos . ,So Pisistratus was sovereign of Athens : and as for the Athenians, some had fallen in the battle, and some, with the Alcmeonids, were exiles from their native land.

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

9 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. Aristophanes, Birds, 960-991, 959 (5th cent. BCE - 4th cent. BCE) 959. εὐφημία 'στω.
3. Herodotus, Histories, 1.6-1.61, 1.48.1, 1.53.2-1.53.3, 1.63-1.94, 1.92.2, 1.131-1.132, 1.174, 1.182, 1.192, 1.196, 1.198-1.199, 1.201-1.216, 2.55, 2.133, 3.17-3.26, 3.46, 3.57-3.58, 3.98-3.105, 4.5-4.82, 4.155, 4.157, 4.159, 4.163-4.164, 4.171-4.173, 4.177, 4.179-4.189, 4.191-4.199, 5.3-5.9, 5.49-5.51, 5.67, 5.79, 5.90-5.93, 6.19, 6.52, 6.75, 6.77, 6.79-6.80, 6.84, 6.86, 6.98, 6.140, 7.8, 7.12-7.19, 7.137, 7.137.1, 7.139-7.144, 7.139.5, 7.148-7.149, 7.169, 7.178, 7.220, 8.20, 8.77, 8.96, 8.109, 8.135, 9.11, 9.43, 9.73, 9.100 (5th cent. BCE - 5th cent. BCE) 1.10. As Gyges could not escape, he consented. Candaules, when he judged it to be time for bed, brought Gyges into the chamber; his wife followed presently, and when she had come in and was laying aside her garments, Gyges saw her; ,when she turned her back upon him to go to bed, he slipped from the room. The woman glimpsed him as he went out, and perceived what her husband had done. But though shamed, she did not cry out or let it be seen that she had perceived anything, for she meant to punish Candaules; ,since among the Lydians and most of the foreign peoples it is felt as a great shame that even a man be seen naked.
4. 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.
5. Strabo, Geography, 13.4.6, 14.1.3, 14.1.5, 14.2.23-14.2.24 (1st cent. BCE - 1st cent. BCE) 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.
6. Pliny The Elder, Natural History, 13.88 (1st cent. CE - 1st cent. CE)
7. Plutarch, Pericles, 1 (1st cent. CE - 2nd cent. CE)
8. Epigraphy, Ig I , 383
9. Epigraphy, Ig I , 383

Subjects of this text:

subject	book bibliographic info
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, 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
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
amphilytus of acarnania	Mikalson, Herodotus and Religion in the Persian Wars (2003) 228
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
aparchê	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 661
apocalyptic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 220
apollo (god)	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
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
archaic greek (sibyl)	Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 62
argos	Athanassaki and Titchener, Plutarch's Cities (2022) 109
aristocratic values	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
aristophanes, on hierokles and lampon	Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 255
athena, pallenis	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 661
athens, athenians	Athanassaki and Titchener, Plutarch's Cities (2022) 109
athens and athenians, in peloponnesian war era	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
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) 310
babylon, babylonians	Torok, Herodotus In Nubia (2014) 43
bakis	Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 62; Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
banquets	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
branchidae	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
cadi	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
cambyses	Torok, Herodotus In Nubia (2014) 43
charis	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140, 147
chresmologoi	Mikalson, Herodotus and Religion in the Persian Wars (2003) 228
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
citizenship	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 661
cleomenes, late-sixth century	Athanassaki and Titchener, Plutarch's Cities (2022) 109
cleomenes of sparta, oracles to	Mikalson, Herodotus and Religion in the Persian Wars (2003) 228
colonial discourse, delphis oracular monopoly and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
corinth, corinthian	Athanassaki and Titchener, Plutarch's Cities (2022) 109
croesus	Athanassaki and Titchener, Plutarch's Cities (2022) 109; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
croesus of lydia	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
delos	Athanassaki and Titchener, Plutarch's Cities (2022) 109
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
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 cleomenes	Mikalson, Herodotus and Religion in the Persian Wars (2003) 228
delphic oracle, to spartans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 228
demeter, eleusinia of plataea	Mikalson, Herodotus and Religion in the Persian Wars (2003) 228
democracy	Athanassaki and Titchener, Plutarch's Cities (2022) 109
didyma	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
discourse of	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
divination, the delphic oracle	Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
divination	Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
divine speech, enigmatic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 220
elite, and competition	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
elite, as aristocrats	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
elitist ideology	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
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) 220
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
euboia	Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 255
festival	Athanassaki and Titchener, Plutarch's Cities (2022) 109
festivals	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
gift-exchange, among elite members	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
gift -exchange model of reciprocity	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 144, 147
gifts, and prestige	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
herodotus, and the athenian audience	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
herodotus, ethnic perspectives of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
herodotus, historical perspective of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
herodotus, religious perspective of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
herodotus, sources used by	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
herodotus	Athanassaki and Titchener, Plutarch's Cities (2022) 109; Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
hexameter verse	Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 62
hierokles	Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 255
hybris	Mikalson, Herodotus and Religion in the Persian Wars (2003) 228
hyde	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
india, indians	Torok, Herodotus In Nubia (2014) 43
ionia, ionians	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
kings	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
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
kynosarges	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 661
lampon	Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 255
libya, libyans	Torok, Herodotus In Nubia (2014) 43
logos, structure	Torok, Herodotus In Nubia (2014) 43
lycurgus	Athanassaki and Titchener, Plutarch's Cities (2022) 109
lydia	Roller, A Guide to the Geography of Pliny the Elder (2022) 306; Torok, Herodotus In Nubia (2014) 43
lygdamis of naxos	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
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
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
massagetae	Torok, Herodotus In Nubia (2014) 43
miletus	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
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) 310
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
narrative manners and techniques	Torok, Herodotus In Nubia (2014) 43
nothos, and kynosarges	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 661
onomakritos	Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 255
oracles, biblical	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 220
oracles, of zeus ammon	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141
oracles, prophetic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 220
oracles, reports, herodotus	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 455
oracles, riddling	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 220
oracles, rivalry between	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
oracles, sibylline	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 220
oracles	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 220; Roller, A Guide to the Geography of Pliny the Elder (2022) 306
oropos, amphiareion at	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
pactolus river	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
palaephatus	Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
parasite, of athena pallenis	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 661
peisistratus	Athanassaki and Titchener, Plutarch's Cities (2022) 109
peloponnesian war	Athanassaki and Titchener, Plutarch's Cities (2022) 109; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
periander of corinth	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
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) 310
phrygia	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
pisistratidae	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
pisistratos	Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 255
pisistratus	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92; Mikalson, Herodotus and Religion in the Persian Wars (2003) 228
priestess, local	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 661
procles of epidaurus	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
prophecy, biblical	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 220
prophecy, dialogue with inquirer	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 220
prophecy, sibylline	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 220
prophecy, unsolicited oracles	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 220, 455
religion	Athanassaki and Titchener, Plutarch's Cities (2022) 109
roman libri sibyllini	Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 62
samos	Athanassaki and Titchener, Plutarch's Cities (2022) 109; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 661
sardis	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
scythia, scythians	Torok, Herodotus In Nubia (2014) 43
seers, chrēsmologos and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
sibyl	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 145, 146, 147
social distance	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
solidarity	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
solon	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140, 141, 144, 147
sparta, spartan	Athanassaki and Titchener, Plutarch's Cities (2022) 109
sparta and spartans, in peloponnesian war	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
spartans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 228
spies	Torok, Herodotus In Nubia (2014) 43
table of the sun	Torok, Herodotus In Nubia (2014) 43
taxation	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 661
theban ismenion	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
thebes	Athanassaki and Titchener, Plutarch's Cities (2022) 109
their relationship with other members of the elite, wealth of	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
their relationship with other members of the elite	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
themistocles	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
thrace, thracians	Torok, Herodotus In Nubia (2014) 43
thucydides	Athanassaki and Titchener, Plutarch's Cities (2022) 109
tmolus, mt.	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
tyrants, and construction projects	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
tyrants, and the demos	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
tyrants, social background of	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 92
vipsanius agrippa, m.	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
xerxes	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
zeus, kroisos and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 146, 147
zeus, oracle of zeus ammon	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141
θώματα (marvels)	Torok, Herodotus In Nubia (2014) 43
λόγος (oral report, story, prose text)	Torok, Herodotus In Nubia (2014) 43
νόμοι (laws and customs)	Torok, Herodotus In Nubia (2014) 43
ἔργα μεγάλα (great accomplishments)	Torok, Herodotus In Nubia (2014) 43