Tiresias: The Ancient Mediterranean Religions Source Database

6465

Herodotus, Histories, 1.85

κατʼ αὐτὸν δὲ Κροῖσον τάδε ἐγίνετο. ἦν οἱ παῖς, τοῦ καὶ πρότερον ἐπεμνήσθην, τὰ μὲν ἄλλα ἐπιεικής, ἄφωνος δέ. ἐν τῇ ὦν παρελθούσῃ εὐεστοῖ ὁ Κροῖσος τὸ πᾶν ἐς αὐτὸν ἐπεποιήκεε, ἄλλα τε ἐπιφραζόμενος, καὶ δὴ καὶ ἐς Δελφοὺς περὶ αὐτοῦ ἐπεπόμφεε χρησομένους. ἡ δὲ Πυθίη οἱ εἶπε τάδε. Λυδὲ γένος, πολλῶν βασιλεῦ, μέγα νήπιε Κροῖσε, μὴ βούλου πολύευκτον ἰὴν ἀνὰ δώματʼ ἀκούειν παιδὸς φθεγγομένου. τὸ δέ σοι πολὺ λώιον ἀμφὶς ἔμμεναι· αὐδήσει γὰρ ἐν ἤματι πρῶτον ἀνόλβῳ. ἁλισκομένου δὴ τοῦ τείχεος, ἤιε γὰρ τῶν τις Περσέων ἀλλογνώσας Κροῖσον ὡς ἀποκτενέων, Κροῖσος μέν νυν ὁρέων ἐπιόντα ὑπὸ τῆς παρεούσης συμφορῆς παρημελήκεε, οὐδὲ τί οἱ διέφερε πληγέντι ἀποθανεῖν· ὁ δὲ παῖς οὗτος ὁ ἄφωνος ὡς εἶδε ἐπιόντα τὸν Πέρσην, ὑπὸ δέους τε καὶ κακοῦ ἔρρηξε φωνήν, εἶπε δὲ “ὤνθρώπε, μὴ κτεῖνε Κροῖσον.” οὗτος μὲν δὴ τοῦτο πρῶτον ἐφθέγξατο, μετὰ δὲ τοῦτο ἤδη ἐφώνεε τὸν πάντα χρόνον τῆς ζόης. I will now relate what happened to Croesus himself. He had a son, whom I have already mentioned, fine in other respects, but mute. Now in his days of prosperity past Croesus had done all that he could for his son; and besides resorting to other devices he had sent to Delphi to inquire of the oracle concerning him. ,The Pythian priestess answered him thus:

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

14 results
1. Hebrew Bible, Genesis, 4.9 (9th cent. BCE - 3rd cent. BCE) 4.9. וַיֹּאמֶר יְהוָה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃ 4.9. And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’"
2. 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.
3. Aristophanes, Birds, 982-991, 981 (5th cent. BCE - 4th cent. BCE) 981. οὐδὲν ἄρ' ὅμοιός ἐσθ' ὁ χρησμὸς τουτῳί
4. Herodotus, Histories, 1.6-1.84, 1.48.1, 1.53.2-1.53.3, 1.86-1.94, 1.92.2, 1.158-1.160, 1.162-1.170, 1.174, 1.182, 1.192, 1.196, 1.198-1.199, 1.201-1.216, 1.209.4, 2.55, 2.133, 2.161-2.163, 2.169, 3.16-3.27, 3.29, 3.31-3.33, 3.39-3.43, 3.57-3.58, 3.64, 3.98-3.105, 3.120-3.125, 4.5-4.84, 4.91, 4.134-4.142, 4.150-4.151, 4.155-4.157, 4.159, 4.161, 4.163-4.164, 4.171-4.173, 4.177, 4.179-4.189, 4.191-4.199, 5.1, 5.3-5.9, 5.42-5.45, 5.67, 5.79, 5.82-5.88, 5.91-5.92, 6.19, 6.36-6.38, 6.52, 6.57, 6.66-6.67, 6.75-6.77, 6.80-6.82, 6.84, 6.86, 6.98, 6.125, 6.132-6.136, 6.139-6.140, 7.12-7.19, 7.35, 7.39, 7.44-7.56, 7.114-7.120, 7.133, 7.137, 7.140-7.144, 7.148-7.151, 7.169-7.171, 7.178, 7.189, 7.208-7.212, 7.219-7.220, 8.20, 8.35-8.39, 8.77, 8.96, 8.99, 8.115, 8.118-8.122, 8.129, 8.135, 9.43, 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.
5. Diodorus Siculus, Historical Library, 11.45.8-11.45.9 (1st cent. BCE - 1st cent. BCE) 11.45.8.  for once when the Lacedaemonians were consulting the oracle at Delphi about some other matters, the god replied by commanding them to restore her suppliant to the goddess. 11.45.9.  Consequently the Spartans, thinking the oracle's command to be impracticable, were at a loss for a considerable time, being unable to carry out the injunction of the god. Concluding, however, to do as much as was within their power, they made two bronze statues of Pausanias and set them up in the temple of Athena.
6. Strabo, Geography, 13.4.6, 14.1.3, 14.1.5, 14.1.30, 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. 14.1.30. Teos also is situated on a peninsula; and it has a harbor. Anacreon the melic poet was from Teos; in whose time the Teians abandoned their city and migrated to, Abdera, a Thracian city, being unable to bear the insolence of the Persians; and hence the verse in reference to Abdera.Abdera, beautiful colony of the Teians. But some of them returned again in later times. As I have already said, Apellicon also was a Teian; and Hecataeus the historian was from the same city. And there is also another harbor to the north, thirty stadia distant from the city, called Gerrhaeidae. 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.
7. New Testament, Acts, 9.3-9.9 (1st cent. CE - 2nd cent. CE) 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank.
8. Plutarch, Aristides, 11.3, 20.4-20.5 (1st cent. CE - 2nd cent. CE)
9. Plutarch, Cimon, 8.5-8.6 (1st cent. CE - 2nd cent. CE)
10. Plutarch, Lysander, 29 (1st cent. CE - 2nd cent. CE)
11. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)
12. 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.
13. Plutarch, Pericles, 1 (1st cent. CE - 2nd cent. CE)
14. Pausanias, Description of Greece, 1.32.3-1.32.5, 10.10.1, 10.14.5-10.14.6 (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. 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. 10.14.5. 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.

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
alcmaeonidae of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
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
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
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
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
assyria	Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 27
babylon, babylonians	Torok, Herodotus In Nubia (2014) 43
bakis	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
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	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 182; Torok, Herodotus In Nubia (2014) 43
charis	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140, 147
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
cimmerians	Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 27
clazomenae	Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 27
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
conflict, with persians	Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 27
croesus	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 184, 185; Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 27
croesus of lydia, dedications of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
croesus of lydia, oracles to	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
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
cyrus, the great	Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 27
cyrus the great	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 182, 184
darius	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 182
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 and delphians, dedications at	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161, 210
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 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 croesus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
delphic oracle, to themistocles	Mikalson, Herodotus and Religion in the Persian Wars (2003) 210
delphic oracle, togreeks	Mikalson, Herodotus and Religion in the Persian Wars (2003) 210
delphic oracle	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 184; Mikalson, Herodotus and Religion in the Persian Wars (2003) 210
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
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) 223
dreams and visions, riddling	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 223
echetlaeus, hero of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 210
enigmatic speech, graeco-roman oracular and prophetic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 223
enigmatic speech, modes	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 223
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
evaluation, internal	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182
fate	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 185
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
herodotus	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 184, 185; 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
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
india, indians	Torok, Herodotus In Nubia (2014) 43
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
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
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	Roller, A Guide to the Geography of Pliny the Elder (2022) 306; Torok, Herodotus In Nubia (2014) 43
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; Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 27
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
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) 455
oracles, riddling	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 223
oracles, rivalry between	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
oracles	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181; 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
overconfidence	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 185
overdetermination	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 184, 185
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
patterning	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183, 185
peripeteia	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 182, 183
persians	Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 27
phocaea	Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 27
phrygia	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
phrygians	Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 27
phylarchus	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 185
polybius	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181
polycrates of samos	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 182
prophecy, unsolicited oracles	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 455
pythia of delphi	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
sacrifice, human	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 223
sacrifices, by lydians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
sardis	Roller, A Guide to the Geography of Pliny the Elder (2022) 306; Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 27
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
solon	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140, 141, 144, 147
spies	Torok, Herodotus In Nubia (2014) 43
table of the sun	Torok, Herodotus In Nubia (2014) 43
teos	Sweeney, Foundation Myths and Politics in Ancient Ionia (2013) 27
theban ismenion	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
theseus, hero of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 210
thrace, thracians	Torok, Herodotus In Nubia (2014) 43
timaeus of tauromenium	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 185
tmolus, mt.	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
uncertainty of human life	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 183, 185
vignettes, moralising	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 183
vipsanius agrippa, m.	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
wealth	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 181, 185
xerxes	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 182, 183
xerxes of persia, respect for religious conventions	Mikalson, Herodotus and Religion in the Persian Wars (2003) 161
zeus, eleutherios of plataea	Mikalson, Herodotus and Religion in the Persian Wars (2003) 210
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