Tiresias: The Ancient Mediterranean Religions Source Database

6678

Homer, Odyssey, 14.327-14.328
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Intertexts (texts cited often on the same page as the searched text):

17 results
1. Hesiod, Theogony, 27 (8th cent. BCE - 7th cent. BCE) 27. Those daughters of Lord Zeus proclaimed to me:
2. Homer, Iliad, 11.632, 12.235-12.236, 12.241, 16.225-16.227, 16.233-16.235, 16.249-16.252, 18.23-18.27, 23.192 (8th cent. BCE - 7th cent. BCE) 11.632. /a basket of bronze, and therewith an onion, a relish for their drink, and pale honey, and ground meal of sacred barley; and beside them a beauteous cup, that the old man had brought from home, studded with bosses of gold; four were the handles thereof, and about each 12.235. /seeing thou biddest me forget the counsels of loud-thundering Zeus, that himself promised me and bowed his head thereto. But thou biddest us be obedient to birds long of wing, that I regard not, nor take thought thereof, whether they fare to the right, toward the Dawn and the sun 12.236. /seeing thou biddest me forget the counsels of loud-thundering Zeus, that himself promised me and bowed his head thereto. But thou biddest us be obedient to birds long of wing, that I regard not, nor take thought thereof, whether they fare to the right, toward the Dawn and the sun 12.241. /or to the left toward the murky darkness. nay, for us, let us be obedient to the counsel of great Zeus, that is king over all mortals and immortals. One omen is best, to fight for one's country. Wherefore dost thou fear war and battle? 16.225. /Therein had he a fair-fashioned cup, wherefrom neither was any other man wont to drink the flaming wine, nor was he wont to pour drink offerings to any other of the gods save only to father Zeus. This cup he then took from the chest and cleansed it first with sulphur, and thereafter washed it in fair streams of water; 16.226. /Therein had he a fair-fashioned cup, wherefrom neither was any other man wont to drink the flaming wine, nor was he wont to pour drink offerings to any other of the gods save only to father Zeus. This cup he then took from the chest and cleansed it first with sulphur, and thereafter washed it in fair streams of water; 16.227. /Therein had he a fair-fashioned cup, wherefrom neither was any other man wont to drink the flaming wine, nor was he wont to pour drink offerings to any other of the gods save only to father Zeus. This cup he then took from the chest and cleansed it first with sulphur, and thereafter washed it in fair streams of water; 16.233. /and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli 16.234. /and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli 16.235. /thine interpreters, men with unwashen feet that couch on the ground. Aforetime verily thou didst hear my word, when I prayed: me thou didst honour, and didst mightily smite the host of the Achaeans; even so now also fulfill thou for me this my desire. Myself verily will I abide in the gathering of the ships 16.249. /then only rage invincible, whenso I enter the turmoil of Ares. But when away from the ships he hath driven war and the din of war, thea all-unscathed let him come back to the swift ships with all his arms, and his comrades that fight in close combat. So spake he in prayer, and Zeus, the counsellor, heard him 16.250. /and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.251. /and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.252. /and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 18.23. /Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm. 18.24. /Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm. So spake he, and a black cloud of grief enwrapped Achilles, and with both his hands he took the dark dust 18.25. /and strewed it over his head and defiled his fair face, and on his fragrant tunic the black ashes fell. And himself in the dust lay outstretched, mighty in his mightiness, and with his own hands he tore and marred his hair. And the handmaidens, that Achilles and Patroclus had got them as booty, shrieked aloud in anguish of heart 18.26. /and strewed it over his head and defiled his fair face, and on his fragrant tunic the black ashes fell. And himself in the dust lay outstretched, mighty in his mightiness, and with his own hands he tore and marred his hair. And the handmaidens, that Achilles and Patroclus had got them as booty, shrieked aloud in anguish of heart 18.27. /and strewed it over his head and defiled his fair face, and on his fragrant tunic the black ashes fell. And himself in the dust lay outstretched, mighty in his mightiness, and with his own hands he tore and marred his hair. And the handmaidens, that Achilles and Patroclus had got them as booty, shrieked aloud in anguish of heart 23.192. /whereon the dead man lay, lest ere the time the might of the sun should shrivel his flesh round about on his sinews and limbs.
3. Homer, Odyssey, 3.40-3.64, 11.119-11.137, 13.256-13.286, 13.294-13.295, 14.192-14.326, 14.328-14.359, 15.390-15.484, 17.425, 17.518-17.522, 17.526, 17.529, 17.535, 17.537-17.550, 19.104-19.121, 19.137-19.156, 19.165-19.200, 19.203, 19.239-19.240, 19.275, 19.287-19.302, 19.335-19.342, 19.350-19.351, 23.266-23.284 (8th cent. BCE - 7th cent. BCE)
4. Homeric Hymns, To Aphrodite, 108-142, 107 (8th cent. BCE - 7th cent. BCE) 107. May I live long in wealth.” Then in reply
5. Homeric Hymns, To Demeter, 120 (8th cent. BCE - 6th cent. BCE) 120. That garland-loving Aphrodite brings
6. Homeric Hymns, To Apollo And The Muses, 400-417, 440-447, 464-466, 486-510, 399 (8th cent. BCE - 8th cent. BCE) 399. Let out an awful noise. It filled the air
7. Hymn To Apollo, To Apollo, 400-417, 440-447, 464-466, 486-510, 399 (8th cent. BCE - 6th cent. BCE)
8. Hymn To Apollo (Homeric Hymn 21), To Apollo, 400-417, 440-447, 464-466, 486-510, 399 (8th cent. BCE - 6th cent. BCE)
9. Hymn To Dionysus, To Dionysus, 50 (8th cent. BCE - 6th cent. BCE) 50. He was a shaggy bear, rapaciously
10. Aeschylus, Prometheus Bound, 831-834, 830 (6th cent. BCE - 5th cent. BCE) 830. τὴν αἰπύνωτόν τʼ ἀμφὶ Δωδώνην, ἵνα 830. and the sheer ridge that encircles placeName key=
11. Herodotus, Histories, 7.140-7.143 (5th cent. BCE - 5th cent. BCE) 7.140. The Athenians had sent messages to Delphi asking that an oracle be given them, and when they had performed all due rites at the temple and sat down in the inner hall, the priestess, whose name was Aristonice, gave them this answer: , quote type="oracle" l met="dact"Wretches, why do you linger here? Rather flee from your houses and city, /l lFlee to the ends of the earth from the circle embattled of Athens! /l lThe head will not remain in its place, nor in the body, /l lNor the feet beneath, nor the hands, nor the parts between; /l lBut all is ruined, for fire and the headlong god of war speeding in a Syrian chariot will bring you low. /l /quote , quote type="oracle" l met="dact"Many a fortress too, not yours alone, will he shatter; /l lMany a shrine of the gods will he give to the flame for devouring; /l lSweating for fear they stand, and quaking for dread of the enemy, /l lRunning with gore are their roofs, foreseeing the stress of their sorrow; /l lTherefore I bid you depart from the sanctuary. /l lHave courage to lighten your evil. /l /quote 7.141. When the Athenian messengers heard that, they were very greatly dismayed, and gave themselves up for lost by reason of the evil foretold. Then Timon son of Androbulus, as notable a man as any Delphian, advised them to take boughs of supplication and in the guise of suppliants, approach the oracle a second time. ,The Athenians did exactly this; “Lord,” they said, “regard mercifully these suppliant boughs which we bring to you, and give us some better answer concerning our country. Otherwise we will not depart from your temple, but remain here until we die.” Thereupon the priestess gave them this second oracle: , quote type="oracle" l met="dact"Vainly does Pallas strive to appease great Zeus of Olympus; /l lWords of entreaty are vain, and so too cunning counsels of wisdom. /l lNevertheless I will speak to you again of strength adamantine. /l lAll will be taken and lost that the sacred border of Cecrops /l lHolds in keeping today, and the dales divine of Cithaeron; /l lYet a wood-built wall will by Zeus all-seeing be granted /l lTo the Trito-born, a stronghold for you and your children. /l /quote , quote type="oracle" l met="dact"Await not the host of horse and foot coming from Asia, /l lNor be still, but turn your back and withdraw from the foe. /l lTruly a day will come when you will meet him face to face. /l lDivine Salamis, you will bring death to women's sons /l lWhen the corn is scattered, or the harvest gathered in. /l /quote 7.142. This answer seemed to be and really was more merciful than the first, and the envoys, writing it down, departed for Athens. When the messengers had left Delphi and laid the oracle before the people, there was much inquiry concerning its meaning, and among the many opinions which were uttered, two contrary ones were especially worthy of note. Some of the elder men said that the gods answer signified that the acropolis should be saved, for in old time the acropolis of Athens had been fenced by a thorn hedge, ,which, by their interpretation, was the wooden wall. But others supposed that the god was referring to their ships, and they were for doing nothing but equipping these. Those who believed their ships to be the wooden wall were disabled by the two last verses of the oracle: quote type="oracle" l met="dact"Divine Salamis, you will bring death to women's sons /l lWhen the corn is scattered, or the harvest gathered in. /l /quote ,These verses confounded the opinion of those who said that their ships were the wooden wall, for the readers of oracles took the verses to mean that they should offer battle by sea near Salamis and be there overthrown. 7.143. Now there was a certain Athenian, by name and title Themistocles son of Neocles, who had lately risen to be among their chief men. He claimed that the readers of oracles had incorrectly interpreted the whole of the oracle and reasoned that if the verse really pertained to the Athenians, it would have been formulated in less mild language, calling Salamis “cruel” rather than “divine ” seeing that its inhabitants were to perish. ,Correctly understood, the gods' oracle was spoken not of the Athenians but of their enemies, and his advice was that they should believe their ships to be the wooden wall and so make ready to fight by sea. ,When Themistocles put forward this interpretation, the Athenians judged him to be a better counsellor than the readers of oracles, who would have had them prepare for no sea fight, and, in short, offer no resistance at all, but leave Attica and settle in some other country.
12. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) 275a. and now you, who are the father of letters, have been led by your affection to ascribe to them a power the opposite of that which they really possess. For this invention will produce forgetfulness in the minds of those who learn to use it, because they will not practice their memory. Their trust in writing, produced by external characters which are no part of themselves, will discourage the use of their own memory within them. You have invented an elixir not of memory, but of reminding; and you offer your pupils the appearance of wisdom, not true wisdom, for they will read many things without instruction and will therefore seem
13. Sophocles, Ajax, 757, 778-779, 756 (5th cent. BCE - 5th cent. BCE)
14. Sophocles, Women of Trachis, 165, 171-172, 164 (5th cent. BCE - 5th cent. BCE) 164. He had always departed as if to conquer, not to die. But now, as if he were a doomed man, he told me what I should take for my marriage portion, and what share of their father’s land he wished divided for his children. And he fixed the time for the division, saying that, when he had been gone
15. Xenophon, Memoirs, 1.1.1-1.1.9 (5th cent. BCE - 4th cent. BCE) 1.1.1. I have often wondered by what arguments those who drew up the indictment against Socrates could persuade the Athenians that his life was forfeit to the state. The indictment against him was to this effect: Socrates is guilty of rejecting the gods acknowledged by the state and of bringing in strange deities: he is also guilty of corrupting the youth. 1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by the deity: That immanent divine something, as Cicero terms it, which Socrates claimed as his peculiar possession. it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.3. He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these men’s belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates ’ belief too. 1.1.4. Only, whereas most men say that the birds or the folk they meet dissuade or encourage them, Socrates said what he meant: for he said that the deity gave him a sign. Many of his companions were counselled by him to do this or not to do that in accordance with the warnings of the deity: and those who followed his advice prospered, and those who rejected it had cause for regret. 1.1.5. And yet who would not admit that he wished to appear neither a knave nor a fool to his companions? but he would have been thought both, had he proved to be mistaken when he alleged that his counsel was in accordance with divine revelation. Obviously, then, he would not have given the counsel if he had not been confident that what he said would come true. And who could have inspired him with that confidence but a god? And since he had confidence in the gods, how can he have disbelieved in the existence of the gods? 1.1.6. Another way he had of dealing with intimate friends was this: if there was no room for doubt, he advised them to act as they thought best; but if the consequences could not be foreseen, he sent them to the oracle to inquire whether the thing ought to be done. 1.1.7. Those who intended to control a house or a city, he said, needed the help of divination. For the craft of carpenter, smith, farmer or ruler, and the theory of such crafts, and arithmetic and economics and generalship might be learned and mastered by the application of human powers; 1.1.8. but the deepest secrets of these matters the gods reserved to themselves; they were dark to men. You may plant a field well; but you know not who shall gather the fruits: you may build a house well; but you know not who shall dwell in it: able to command, you cannot know whether it is profitable to command: versed in statecraft, you know not whether it is profitable to guide the state: though, for your delight, you marry a pretty woman, you cannot tell whether she will bring you sorrow: though you form a party among men mighty in the state, you know not whether they will cause you to be driven from the state. 1.1.9. If any man thinks that these matters are wholly within the grasp of the human mind and nothing in them is beyond our reason, that man, he said, is irrational. But it is no less irrational to seek the guidance of heaven in matters which men are permitted by the gods to decide for themselves by study: to ask, for instance, Is it better to get an experienced coachman to drive my carriage or a man without experience? Cyropaedia I. vi. 6. Is it better to get an experienced seaman to steer my ship or a man without experience? So too with what we may know by reckoning, measurement or weighing. To put such questions to the gods seemed to his mind profane. In short, what the gods have granted us to do by help of learning, we must learn; what is hidden from mortals we should try to find out from the gods by divination: for to him that is in their grace the gods grant a sign.
16. Ovid, Metamorphoses, 7.629-7.630 (1st cent. BCE - 1st cent. CE)
17. Plutarch, Pyrrhus, 1.1-1.2 (1st cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
abrahamic religions	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 50
absence	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
achilles (mythological hero)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 154
aeacus	Johnston, Ancient Greek Divination (2008) 65
aetiology	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
anchises	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
aphrodite	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
apocrypha	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 198
apollo, delphinius	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
apollo	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
aretalogy	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
argonautica and divination	Johnston, Ancient Greek Divination (2008) 65
astronomy, astrology, star	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
athena	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
audience	Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 39
authority, authoritative	Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 39
aḥiqar, versions, aramaic	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 198
body	Serafim and Papioannou, Nonverbal Behaviour in Ancient Literature: Athenian Dialogues III (2023) 97
continuity	Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 39
cretan tales	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
crete	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
criticism, of divination	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 742
cult	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
cycle	Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 39
daniel, book of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 198
day, fateful	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 742
deception	Serafim and Papioannou, Nonverbal Behaviour in Ancient Literature: Athenian Dialogues III (2023) 96, 97
delphi	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
demeter	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
dionysia, great and rural (festivals)	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
dionysus	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
discrepancy, between appearance and reality	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
divination	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 324
dodona, and zeus	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 742
dodona, oracle at	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 324
dolphin	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
dramaturgy	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 50
egypt	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 324
emotions	Serafim and Papioannou, Nonverbal Behaviour in Ancient Literature: Athenian Dialogues III (2023) 97
enthusiastic prophecy	Johnston, Ancient Greek Divination (2008) 65
epic narrative	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 154
epirus, sanctuary of zeus at	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 324
esther, book of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 198
eumaeus	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
female	Serafim and Papioannou, Nonverbal Behaviour in Ancient Literature: Athenian Dialogues III (2023) 96
gartziou-tatti, a.	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 154
hermes	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
hero	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 50
heroe, heroic	Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 39
homer, homeric	Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 39
homer, iliad	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 154
homer, odyssey	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 154
homer	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 198
homeric, dialect	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 198
homeric, lexicon	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 198
identity	Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 39; Serafim and Papioannou, Nonverbal Behaviour in Ancient Literature: Athenian Dialogues III (2023) 96
immortality	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
ithaca	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
jeremiah, letter of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 198
jonah, book of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 198
judith, book of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 198
lifeworld, lifeworld experience	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 50
lion	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
literary genres, comedy	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 198
magic)	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 56
male	Serafim and Papioannou, Nonverbal Behaviour in Ancient Literature: Athenian Dialogues III (2023) 96
marriage	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
metamorphosis	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
mimesis	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
monotheism / monotheist	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 50
muse	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 50
myth, and geography	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
myth/mythology, transmission'	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 154
narrative	Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 39
nestor (mythological hero)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 154
odysseus	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 50, 56
odysseus (mythological hero)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 154
odyssey	Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 39
oracles	Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 39
painting, vase	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 50
panhellenism	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
penelope	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
pigeons, the	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 324
plausible lie	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
poetry, and aristocratic power	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
polytheism, polytheists	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 50
prayer, supplication, manasseh	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 198
prometheus	Johnston, Ancient Greek Divination (2008) 65
reality	Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 50
roman, ruth, book of	Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 198
sanctuary, of zeus	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 742
selloi	Johnston, Ancient Greek Divination (2008) 65; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 324
socrates	Johnston, Ancient Greek Divination (2008) 65
time, and oracles	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 742
tradition, traditional	Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 39
trojan war, the	Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 50
truth	Serafim and Papioannou, Nonverbal Behaviour in Ancient Literature: Athenian Dialogues III (2023) 96, 97
zeus	Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 324
zeus (god), sanctuary at dodona	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 154
zeus (god)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 154
ēthos	Serafim and Papioannou, Nonverbal Behaviour in Ancient Literature: Athenian Dialogues III (2023) 97