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Tiresias: The Ancient Mediterranean Religions Source Database



9125
Pausanias, Description Of Greece, 1.34.5


δοκῶ δὲ Ἀμφιάραον ὀνειράτων διακρίσει μάλιστα προ ς κεῖσθαι· δῆλος δέ, ἡνίκα ἐνομίσθη θεός, διʼ ὀνειράτων μαντικὴν καταστησάμενος. καὶ πρῶτον μὲν καθήρασθαι νομίζουσιν ὅστις ἦλθεν Ἀμφιαράῳ χρησόμενος· ἔστι δὲ καθάρσιον τῷ θεῷ θύειν, θύουσι δὲ καὶ αὐτῷ καὶ πᾶσιν ὅσοις ἐστὶν ἐπὶ τῷ βωμῷ τὰ ὀνόματα· προεξειργασμένων δὲ τούτων κριὸν θύσαντες καὶ τὸ δέρμα ὑποστρωσάμενοι καθεύδουσιν ἀναμένοντες δήλωσιν ὀνείρατος.My opinion is that Amphiaraus devoted him self most to the exposition of dreams. It is manifest that, when his divinity was established, it was a dream oracle that he set up. One who has come to consult Amphiaraus is wont first to purify himself. The mode of purification is to sacrifice to the god, and they sacrifice not only to him but also to all those whose names are on the altar. And when all these things have been first done, they sacrifice a ram, and, spreading the skin under them, go to sleep and await enlightenment in a dream.


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

29 results
1. Hebrew Bible, Isaiah, 65.4 (8th cent. BCE - 5th cent. BCE)

65.4. הַיֹּשְׁבִים בַּקְּבָרִים וּבַנְּצוּרִים יָלִינוּ הָאֹכְלִים בְּשַׂר הַחֲזִיר ופרק [וּמְרַק] פִּגֻּלִים כְּלֵיהֶם׃ 65.4. That sit among the graves, and lodge in the vaults; that eat swine’s flesh, and broth of abominable things is in their vessels;"
2. Homer, Odyssey, 4.561-4.568 (8th cent. BCE - 7th cent. BCE)

3. Aeschylus, Agamemnon, 1113, 1112 (6th cent. BCE - 5th cent. BCE)

1112. οὔπω ξυνῆκα· νῦν γὰρ ἐξ αἰνιγμάτων 1112. Nor yet I’ve gone with thee! for — after riddles —
4. Pindar, Olympian Odes, 2.68-2.77 (6th cent. BCE - 5th cent. BCE)

5. Aristophanes, Birds, 958-991, 955 (5th cent. BCE - 4th cent. BCE)

955. τὰ κρυερὰ τονδὶ τὸν χιτωνίσκον λαβών.
6. Aristophanes, Knights, 1001-1089, 110-149, 167, 177, 193-222, 960-1000 (5th cent. BCE - 4th cent. BCE)

1000. καὶ νὴ Δί' ἔτι γέ μοὔστι κιβωτὸς πλέα.
7. Aristophanes, Peace, 1071-1110, 1070 (5th cent. BCE - 4th cent. BCE)

1070. εἰ γὰρ μὴ νύμφαι γε θεαὶ Βάκιν ἐξαπάτασκον
8. Aristophanes, The Rich Man, 671-672, 669 (5th cent. BCE - 4th cent. BCE)

669. ἡμῖν παρήγγειλεν καθεύδειν τοῦ θεοῦ
9. Euripides, Electra, 171 (5th cent. BCE - 5th cent. BCE)

171. ἀγγέλλει δ' ὅτι νῦν τριταί-
10. Herodotus, Histories, 1.53, 8.77, 8.96, 8.134, 9.43 (5th cent. BCE - 5th cent. BCE)

1.53. The Lydians who were to bring these gifts to the temples were instructed by Croesus to inquire of the oracles whether he was to send an army against the Persians and whether he was to add an army of allies. ,When the Lydians came to the places where they were sent, they presented the offerings, and inquired of the oracles, in these words: “Croesus, king of Lydia and other nations, believing that here are the only true places of divination among men, endows you with such gifts as your wisdom deserves. And now he asks you whether he is to send an army against the Persians, and whether he is to add an army of allies.” ,Such was their inquiry; and the judgment given to Croesus by each of the two oracles was the same: namely, that if he should send an army against the Persians he would destroy a great empire. And they advised him to discover the mightiest of the Greeks and make them his friends. 8.77. I cannot say against oracles that they are not true, and I do not wish to try to discredit them when they speak plainly. Look at the following matter: quote type="oracle" l met="dact"When the sacred headland of golden-sworded Artemis and Cynosura by the sea they bridge with ships, /l lAfter sacking shiny Athens in mad hope, /l lDivine Justice will extinguish mighty Greed the son of Insolence /l lLusting terribly, thinking to devour all. /l /quote , quote type="oracle" l met="dact"Bronze will come together with bronze, and Ares /l lWill redden the sea with blood. To Hellas the day of freedom /l lFar-seeing Zeus and august Victory will bring. /l /quote Considering this, I dare to say nothing against Bacis concerning oracles when he speaks so plainly, nor will I consent to it by others. 8.96. When the battle was broken off, the Hellenes towed to Salamis as many of the wrecks as were still there and kept ready for another battle, supposing that the king could still make use of his surviving ships. ,A west wind had caught many of the wrecks and carried them to the shore in Attica called Colias. Thus not only was all the rest of the oracle fulfilled which Bacis and Musaeus had spoken about this battle, but also what had been said many years before this in an oracle by Lysistratus, an Athenian soothsayer, concerning the wrecks carried to shore there. Its meaning had eluded all the Hellenes: quote type="oracle" l met="dact"The Colian women will cook with oars. /l lBut this was to happen after the king had marched away. /l /quote 8.134. This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. 9.43. Now for this prophecy, which Mardonius said was spoken of the Persians, I know it to have been made concerning not them but the Illyrians and the army of the Enchelees. There is, however, a prophecy made by Bacis concerning this battle: , quote type="oracle" l met="dact"By Thermodon's stream and the grass-grown banks of Asopus, /l lWill be a gathering of Greeks for fight and the ring of the barbarian's war-cry; /l lMany a Median archer, by death untimely overtaken will fall /l lThere in the battle when the day of his doom is upon him. /l /quote I know that these verses and others very similar to them from Musaeus referred to the Persians. As for the river Thermodon, it flows between Tanagra and Glisas.
11. Xenophon, Memoirs, 1.3.3 (5th cent. BCE - 4th cent. BCE)

1.3.3. Though his sacrifices were humble, according to his means, he thought himself not a whit inferior to those who made frequent and magnificent sacrifices out of great possessions. The gods (he said) could not well delight more in great offerings than in small — for in that case must the gifts of the wicked often have found more favour in their sight than the gifts of the upright — and man would not find life worth having, if the gifts of the wicked were received with more favour by the gods than the gifts of the upright. No, the greater the piety of the giver, the greater (he thought) was the delight of the gods in the gift. He would quote with approval the line: According to thy power render sacrifice to the immortal gods, Hes. WD 336 and he would add that in our treatment of friends and strangers, and in all our behaviour, it is a noble principle to render according to our power.
12. Ovid, Fasti, 4.649-4.672 (1st cent. BCE - 1st cent. CE)

4.649. There was an ancient wood, long untouched by the axe 4.650. Still sacred to Pan, the god of Maenalus: 4.651. He gave answers, to calm minds, in night silence. 4.652. Here Numa sacrificed twin ewes. 4.653. The first fell to Faunus, the second to gentle Sleep: 4.654. Both the fleeces were spread on the hard soil. 4.655. Twice the king’s unshorn head was sprinkled with spring water 4.656. Twice he pressed the beech leaves to his forehead. 4.657. He abstained from sex: no meat might be served 4.658. At table, nor could he wear a ring on any finger. 4.659. Dressed in rough clothes he lay down on fresh fleeces 4.660. Having worshipped the god with appropriate words. 4.661. Meanwhile Night arrived, her calm brow wreathed 4.662. With poppies: bringing with her shadowy dreams. 4.663. Faunus appeared, and pressing the fleece with a hard hoof 4.664. From the right side of the bed, he uttered these words: 4.665. ‘King, you must appease Earth, with the death of two cows: 4.666. Let one heifer give two lives, in sacrifice.’ 4.667. Fear banished sleep: Numa pondered the vision 4.668. And considered the ambiguous and dark command. 4.669. His wife, Egeria, most dear to the grove, eased his doubt 4.670. Saying: ‘What’s needed are the innards of a pregt cow,’ 4.671. The innards of a pregt cow were offered: the year proved 4.672. More fruitful, and earth and cattle bore their increase.
13. Philo of Alexandria, On The Embassy To Gaius, 78 (1st cent. BCE - 1st cent. CE)

78. For he began at first to liken himself to those beings who are called demigods, such as Bacchus, and Hercules, and the twins of Lacedaemon; turning into utter ridicule Trophonius, and Amphiaraus, and Amphilochus, and others of the same kind, with all their oracles and secret ceremonies, in comparison of his own power.
14. Strabo, Geography, 6.3.9, 16.2.35, 17.1.17 (1st cent. BCE - 1st cent. BCE)

6.3.9. From Barium to the Aufidus River, on which is the Emporium of the Canusitae is four hundred stadia and the voyage inland to Emporium is ninety. Near by is also Salapia, the seaport of the Argyrippini. For not far above the sea (in the plain, at all events) are situated two cities, Canusium and Argyrippa, which in earlier times were the largest of the Italiote cities, as is clear from the circuits of their walls. Now, however, Argyrippa is smaller; it was called Argos Hippium at first, then Argyrippa, and then by the present name Arpi. Both are said to have been founded by Diomedes. And as signs of the dominion of Diomedes in these regions are to be seen the Plain of Diomedes and many other things, among which are the old votive offerings in the sanctuary of Athene at Luceria — a place which likewise was in ancient times a city of the Daunii, but is now reduced — and, in the sea near by, two islands that are called the Islands of Diomedes, of which one is inhabited, while the other, it is said, is desert; on the latter, according to certain narrators of myths, Diomedes was caused to disappear, and his companions were changed to birds, and to this day, in fact, remain tame and live a sort of human life, not only in their orderly ways but also in their tameness towards honorable men and in their flight from wicked and knavish men. But I have already mentioned the stories constantly told among the Heneti about this hero and the rites which are observed in his honor. It is thought that Sipus also was founded by Diomedes, which is about one hundred and forty stadia distant from Salapia; at any rate it was named Sepius in Greek after the sepia that are cast ashore by the waves. Between Salapia and Sipus is a navigable river, and also a large lake that opens into the sea; and the merchandise from Sipus, particularly grain, is brought down on both. In Daunia, on a hill by the name of Drium, are to be seen two hero-temples: one, to Calchas, on the very summit, where those who consult the oracle sacrifice to his shade a black ram and sleep in the hide, and the other, to Podaleirius, down near the base of the hill, this sanctuary being about one hundred stadia distant from the sea; and from it flows a stream which is a cure-all for diseases of animals. In front of this gulf is a promontory, Garganum, which extends towards the east for a distance of three hundred stadia into the high sea; doubling the headland, one comes to a small town, Urium, and off the headland are to be seen the Islands of Diomedes. This whole country produces everything in great quantity, and is excellent for horses and sheep; but though the wool is softer than the Tarantine, it is not so glossy. And the country is well sheltered, because the plains lie in hollows. According to some, Diomedes even tried to cut a canal as far as the sea, but left behind both this and the rest of his undertakings only half-finished, because he was summoned home and there ended his life. This is one account of him; but there is also a second, that he stayed here till the end of his life; and a third, the aforesaid mythical account, which tells of his disappearance in the island; and as a fourth one might set down the account of the Heneti, for they too tell a mythical story of how he in some way came to his end in their country, and they call it his apotheosis. 16.2.35. An Egyptian priest named Moses, who possessed a portion of the country called the Lower [Egypt] * * * *, being dissatisfied with the established institutions there, left it and came to Judaea with a large body of people who worshipped the Divinity. He declared and taught that the Egyptians and Africans entertained erroneous sentiments, in representing the Divinity under the likeness of wild beasts and cattle of the field; that the Greeks also were in error in making images of their gods after the human form. For God [said he] may be this one thing which encompasses us all, land and sea, which we call heaven, or the universe, or the nature of things. Who then of any understanding would venture to form an image of this Deity, resembling anything with which we are conversant? on the contrary, we ought not to carve any images, but to set apart some sacred ground and a shrine worthy of the Deity, and to worship Him without any similitude. He taught that those who made fortunate dreams were to be permitted to sleep in the temple, where they might dream both for themselves and others; that those who practised temperance and justice, and none else, might expect good, or some gift or sign from the God, from time to time. 17.1.17. Canobus is a city, distant by land from Alexandreia 120 stadia. It has its name from Canobus, the pilot of Menelaus, who died there. It contains the temple of Sarapis, held in great veneration, and celebrated for the cure of diseases; persons even of the highest rank confide in them, and sleep there themselves on their own account, or others for them. Some persons record the cures, and others the veracity of the oracles which are delivered there. But remarkable above everything else is the multitude of persons who resort to the public festivals, and come from Alexandreia by the canal. For day and night there are crowds of men and women in boats, singing and dancing, without restraint, and with the utmost licentiousness. Others, at Canobus itself, keep hostelries situated on the banks of the canal, which are well adapted for such kind of diversion and revelry.
15. Vergil, Aeneis, 6.98-6.100, 7.85-7.101 (1st cent. BCE - 1st cent. BCE)

6.98. I there will keep, to be my people's law; 6.99. And thee, benigt Sibyl for all time 6.100. A company of chosen priests shall serve. 7.85. on the proud, pointing crest, where the swift swarm 7.86. with interlacement of close-clinging feet 7.87. wung from the leafy bough. “Behold, there comes,” 7.88. the prophet cried, “a husband from afar! 7.89. To the same region by the self-same path 7.90. behold an arm'd host taking lordly sway 7.91. upon our city's crown!” Soon after this 7.92. when, coming to the shrine with torches pure 7.93. Lavinia kindled at her father's side 7.94. the sacrifice, swift seemed the flame to burn 7.95. along her flowing hair—O sight of woe! 7.96. Over her broidered snood it sparkling flew 7.97. lighting her queenly tresses and her crown 7.98. of jewels rare: then, wrapt in flaming cloud 7.99. from hall to hall the fire-god's gift she flung. 7.100. This omen dread and wonder terrible 7.101. was rumored far: for prophet-voices told
16. Arrian, Anabasis of Alexander, 7.26.2 (1st cent. CE - missingth cent. CE)

7.26.2. λέγουσι δὲ αἱ ἐφημερίδες αἱ βασίλειοι ἐν τοῦ Σαράπιδος τῷ ἱερῷ Πείθωνά τε ἐγκοιμηθέντα καὶ Ἄτταλον καὶ Δημοφῶντα καὶ Πευκέσταν, πρὸς δὲ Κλεομένην τε καὶ Μενίδαν καὶ Σέλευκον, ἐπερωτᾶν τὸν θεὸν εἰ λῷον καὶ ἄμεινον Ἀλεξάνδρῳ εἰς τὸ ἱερὸν τοῦ θεοῦ κομισθέντα καὶ ἱκετεύσαντα θεραπεύεσθαι πρὸς τοῦ θεοῦ· καὶ γενέσθαι φήμην τινὰ ἐκ τοῦ θεοῦ μὴ κομίζεσθαι εἰς τὸ ἱερόν, ἀλλὰ αὐτοῦ μένοντι ἔσεσθαι ἄμεινον.
17. Josephus Flavius, Jewish Antiquities, 11.327 (1st cent. CE - 1st cent. CE)

11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent.
18. Plutarch, On The Obsolescence of Oracles, 45 (1st cent. CE - 2nd cent. CE)

45. I do not know, said Demetrius, the state of affairs there at present; for as you all know, I have been out of the country for a long time now. But, when I was there, both the oracle of Mopsus and that of Amphilochus were still flourishing. I have a most amazing thing to tell as the result of my visit to the oracle of Mopsus. The ruler of Cilicia was himself still of two minds towards religious matters. This, I think, was because his scepticism lacked conviction, for in all else he was an arrogant and contemptible man. Since he kept about him certain Epicureans, who, because of their admirable naturestudies, forsooth, have an arrogant contempt, as they themselves aver, Frag. 395 Usener; Diogenes Laertius, x. 135. for all such things as oracles, he sent in a freedman, like a spy into the enemy’s territory, arranging that he should have a sealed tablet, on the inside of which was written the inquiry without anyone’s knowing what it was. The man accordingly, as is the custom, passed the night in the sacred precinct and went to sleep, and in the morning reported a dream in this fashion: it seemed to him that a handsome man stood beside him who uttered just one word Black and nothing more, and was gone immediately. The thing seemed passing strange to us, and raised much inquiry, but the ruler was astounded and fell down and worshipped; then opening the tablet he showed written there the question: Shall I sacrifice to you a white bull or a black? The result was that the Epicureans were put to confusion, and the ruler himself not only duly performed the sacrifice, but ever after revered Mopsus. 45. I do not know," said Demetrius, "the state of affairs there at present; for as you all know, I have been out of the country for a long time now. But, when I was there, both the oracle of Mopsus and that of Amphilochus were still flourishing. I have a most amazing thing to tell as the result of my visit to the oracle of Mopsus. The ruler of Cilicia was himself still of two minds towards religious matters. This, I think, was because his skepticism lacked conviction, for in all else he was an arrogant and contemptible man. Since he kept about him certain Epicureans, who, because of their admirable nature-studies, forsooth, have an arrogant contempt, as they themselves aver, for all such things as oracles, he sent in a freedman, like a spy into the enemy's territory, arranging that he should have a sealed tablet, on the inside of which was written the inquiry without anyone's knowing what it was. The man accordingly, as is the custom, passed the night in the sacred precinct and went to sleep, and in the morning reported a dream in this fashion: it seemed to him that a handsome man stood beside him who uttered just one word 'Black' and nothing more, and was gone immediately. The thing seemed passing strange to us, and raised much inquiry, but the ruler was astounded and fell down and worshipped; then opening the tablet he shoed written there the question: 'Shall I sacrifice to you a white bull or a black?' The result was that the Epicureans were put to confusion, and the ruler himself not only duly performed the sacrifice, but ever after revered Mopsus.
19. Plutarch, On Isis And Osiris, 4 (1st cent. CE - 2nd cent. CE)

4. It is true that most people are unaware of this very ordinary and minor matter: the reason why the priests remove their hair and wear linen garments. Cf. Herodotus, ii. 37 and 81. Some persons do not care at all to have any knowledge about such things, while others say that the priests, because they revere the sheep, In Saïs and Thebaïs according to Strabo, xvii. 40 (p. 812). abstain from using its wool, as well as its flesh; and that they shave their heads as a sign of mourning, and that they wear their linen garments because of the colour which the flax displays when in bloom, and which is like to the heavenly azure which enfolds the universe. But for all this there is only one true reason, which is to be found in the words of Plato Phaedo, 67 b; Cf. Moralia, 108 d. ; for the Impure to touch the Pure is contrary to divine ordice. No surplus left over from food and no excrementitious matter is pure and clean; and it is from forms of surplus that wool, fur, hair, and nails originate and grow. Cf. Apuleius, Apology, chap. 26. So it would be ridiculous that these persons in their holy living should remove their own hair by shaving and making their bodies smooth all over, Cf. Herodotus, ii. 37. and then should put on and wear the hair of domestic animals. We should believe that when Hesiod Works and Days, 742-743. The meaning of these somewhat cryptic lines is, of course, that one should not pare one’s nails at table; Cf. also Moralia, ed. Bernardakis, vol. vii. p. 90. said, Cut not the sere from the green when you honour the gods with full feasting, Paring with glittering steel the member that hath the five branches, he was teaching that men should be clean of such things when they keep high festival, and they should not amid the actual ceremonies engage in clearing away and removing any sort of surplus matter. But the flax springs from the earth which is immortal; it yields edible seeds, and supplies a plain and cleanly clothing, which does not oppress by the weight required for warmth. It is suitable for every season and, as they say, is least apt to breed lice; but this topic is treated elsewhere. Plutarch touches briefly on this subject in Moralia, 642 c. 4. It is true that most people are unaware of this very ordinary and minor matter: the reason why the priests remove their hair and wear linen garments. Some persons do not care at all to have any knowledge about such things, while others say that the priests, because they revere the sheep, abstain from using its wool, as well as its flesh; and that they shave their heads as a sign of mourning, and that they wear their linen garments because of the colour which the flax displays when in bloom, and which is like to the heavenly azure which enfolds the universe. But for all this there is only one true reason, which is to be found in the words of Plato: "for the Impure to touch the Pure is contrary to divine ordice." No surplus left over from food and no excrementitious matter is pure and clean; and it is from forms of surplus that wool, fur, hair, and nails originate and grow. So it would be ridiculous that these persons in their holy living should remove their own hair by shaving and making their bodies smooth all over, and then should put on and wear the hair of domestic animals. We should believe that when Hesiod said, Cut not the sere from the green when you honour the gods with full feasting, Paring with glittering steel the member that hath the five branches, he was teaching that men should be clean of such things when they keep high festival, and they should not amid the actual ceremonies engage in clearing away and removing any sort of surplus matter. But the flax springs from the earth which is immortal; it yields edible seeds, and supplies a plain and cleanly clothing, which does not oppress by the weight required for warmth. It is suitable for every season and, as they say, is least apt to breed lice; but this topic is treated elsewhere.
20. Aelius Aristides, Orations, 47.59, 50.5 (2nd cent. CE - 2nd cent. CE)

21. Lucian, Alexander The False Prophet, 22, 10 (2nd cent. CE - 2nd cent. CE)

10. This difference of opinion did not last long, and Alexander prevailed. Discovering, however, that a use might, after all, be made of Chalcedon, they went there first, and in the temple of Apollo, the oldest in the place, they buried some brazen tablets, on which was the statement that very shortly Asclepius, with his father Apollo[1], would pay a visit to Pontus, and take up his abode at Abonoteichos[2]. The discovery of the tablets took place as arranged, and the news flew through Bithynia and Pontus[3], first of all, naturally, to Abonoteichos. The people of that place at once resolved to raise a temple and lost no time in digging the foundations. Cocconas was now left at Chalcedon, engaged in composing certain ambiguous crabbed oracles. He shortly afterward died, I believe, of a viper’s bite. [1] Asclepius and Apollo | Asclepius is a hero and god of medicine in ancient Greek religion and mythology. He is the son of Apollo. [2] Abonoteichos | A coin that was struck during the reign of Antoninus Pius for the Abonoteichiteans has the figure of the Emperor on one side and on the reverse two serpents, the one seeming to whisper something in the ear of the other. It is a possibility that this coin was struck to perpetuate the arrival of these two divinities at Abonoteichos. To indicate by the symbol on the coin, that the new Aesculapius had received his prophetic gift immediately from his father Apollo.25) [3] Bithynia and Pontus | Bithynia, Paphlagonia, and Pontus were the three northern provinces of Lesser Asia, or those bordering on Euxine Sea. Sometimes the two latter together are called Pontus. In Lucian's time, they were all three under one sole governor general or proconsul. [4] Map of Bithynia and Pontus |
22. Lucian, The Syrian Goddess, 49-50, 52, 54, 60, 45 (2nd cent. CE - 2nd cent. CE)

45. There is too a lake in the same place, not far from the temple in which many sacred fishes of different kinds are reared. Some of these grow to a great size; they are called by names, and approach when called. I saw one of these ornamented with gold, and on its back fin a golden design was dedicated to the temple. I have often seen this fish, and he certainly carried this design.
23. Pausanias, Description of Greece, 1.34.1-1.34.4, 2.13.7, 2.27.2, 9.39.5 (2nd cent. CE - 2nd cent. CE)

1.34.1. The land of Oropus, between Attica and the land of Tanagra, which originally belonged to Boeotia, in our time belongs to the Athenians, who always fought for it but never won secure pos session until Philip gave it to them after taking Thebes . The city is on the coast and affords nothing remarkable to record. About twelve stades from the city is a sanctuary of Amphiaraus. 1.34.2. Legend says that when Amphiaraus was exiled from Thebes the earth opened and swallowed both him and his chariot. Only they say that the incident did not happen here, the place called the Chariot being on the road from Thebes to Chalcis . The divinity of Amphiaraus was first established among the Oropians, from whom afterwards all the Greeks received the cult. I can enumerate other men also born at this time who are worshipped among the Greeks as gods; some even have cities dedicated to them, such as Eleus in Chersonnesus dedicated to Protesilaus, and Lebadea of the Boeotians dedicated to Trophonius. The Oropians have both a temple and a white marble statue of Amphiaraus. 1.34.3. The altar shows parts. One part is to Heracles, Zeus, and Apollo Healer, another is given up to heroes and to wives of heroes, the third is to Hestia and Hermes and Amphiaraus and the children of Amphilochus. But Alcmaeon, because of his treatment of Eriphyle, is honored neither in the temple of Amphiaraus nor yet with Amphilochus. The fourth portion of the altar is to Aphrodite and Panacea, and further to Iaso, Health and Athena Healer. The fifth is dedicated to the nymphs and to Pan, and to the rivers Achelous and Cephisus. The Athenians too have an altar to Amphilochus in the city, and there is at Mallus in Cilicia an oracle of his which is the most trustworthy of my day. 1.34.4. The Oropians have near the temple a spring, which they call the Spring of Amphiaraus; they neither sacrifice into it nor are wont to use it for purifications or for lustral water. But when a man has been cured of a disease through a response the custom is to throw silver and coined gold into the spring, for by this way they say that Amphiaraus rose up after he had become a god. Iophon the Cnossian, a guide, produced responses in hexameter verse, saying that Amphiaraus gave them to the Argives who were sent against Thebes . These verses unrestrainedly appealed to popular taste. Except those whom they say Apollo inspired of old none of the seers uttered oracles, but they were good at explaining dreams and interpreting the flights of birds and the entrails of victims. 2.13.7. Behind the market-place is a building which the Phliasians name the House of Divination. Into it Amphiaraus entered, slept the night there, and then first, say the Phliasians, began to divine. According to their account Amphiaraus was for a time an ordinary person and no diviner. Ever since that time the building has been shut up. Not far away is what is called the Omphalos (Navel), the center of all the Peloponnesus, if they speak the truth about it. Farther on from the Omphalos they have an old sanctuary of Dionysus, a sanctuary of Apollo, and one of Isis. The image of Dionysus is visible to all, and so also is that of Apollo, but the image of Isis only the priests may behold. 2.27.2. The image of Asclepius is, in size, half as big as the Olympian Zeus at Athens, and is made of ivory and gold. An inscription tells us that the artist was Thrasymedes, a Parian, son of Arignotus. The god is sitting on a seat grasping a staff; the other hand he is holding above the head of the serpent; there is also a figure of a dog lying by his side. On the seat are wrought in relief the exploits of Argive heroes, that of Bellerophontes against the Chimaera, and Perseus, who has cut off the head of Medusa. Over against the temple is the place where the suppliants of the god sleep. 9.39.5. What happens at the oracle is as follows. When a man has made up his mind to descend to the oracle of Trophonius, he first lodges in a certain building for an appointed number of days, this being sacred to the good Spirit and to good Fortune. While he lodges there, among other regulations for purity he abstains from hot baths, bathing only in the river Hercyna. Meat he has in plenty from the sacrifices, for he who descends sacrifices to Trophonius himself and to the children of Trophonius, to Apollo also and Cronus, to Zeus surnamed King, to Hera Charioteer, and to Demeter whom they surname Europa and say was the nurse of Trophonius.
24. Philostratus The Athenian, Life of Apollonius, 8.15 (2nd cent. CE - missingth cent. CE)

8.15. They then said farewell to Demetrius, who was despondent about them, but they bade him hope for the best, as one brave man should for others as brave as himself, and then they sailed for Sicily with a favorable wind, and having passed Messina they reached Tauromenium on the third day. After that they arrived at Syracuse and put out for the Peloponnese about the beginning of the autumn; and having traversed the gulf they arrived after six days at the mouth of the Alpheus, where that river pours its waters, still sweet, into the Adriatic and Sicilian Sea. Here then they disembarked, and thinking it well worth their while to go to Olympia, they went and stayed there in the sanctuary of Zeus, though without ever going further away than Scillus. A rumor as sudden as insistent now ran through the Hellenic world that the sage was alive and had arrived at Olympia. At first the rumor seemed unreliable; for besides that they were humanly speaking unable to entertain any hope for him inasmuch as they heard that he was cast into prison, they had also heard such rumors as that he had been burnt alive, or dragged about alive with grapnels fixed in his neck, or cast into a deep pit, or into a well. But when the rumor of his arrival was confirmed, they all flocked to see him from the whole of Greece, and never did any such crowd flock to any Olympic festival as then, all full of enthusiasm and expectation. People came straight from Elis and Sparta, and from Corinth away at the limits of the Isthmus; and the Athenians too, although they are outside the Peloponnese; nor were they behind the cities which are at the gates of Pisa, for it was especially the most celebrated of the Athenians that hurried to the sanctuary, together with the young men who flocked to Athens from all over the earth. Moreover there were people from Megara just then staying at Olympia, as well as many from Boeotia, and from Argos, and all the leading people of Phocis and Thessaly. Some of them had already made Apollonius' acquaintance anxious to pick up his wisdom afresh, for they were convinced that there remained much to learn, more striking than what they had so far heard; but those who were not acquainted with him thought it a shame that they should seem never to have heard so great a man discourse. In answer to their questions then, of how he had escaped the clutches of the tyrant, he did not deem it right to say anything boastful; but he merely told them that he had made his defense and got away safely. However when several people arrived from Italy, who bruited abroad the episode of the lawcourt, the attitude of Hellas came near to that of actual worship; the main reason why they thought him divine was this, that he never made the least parade about the matter.
25. Aeschines, Or., 2.147

26. Epigraphy, Lscg, 96, 69

27. Epigraphy, Lss, 67

28. Epigraphy, Seg, 44.505

29. Epigraphy, Die Inschriften Von Pergamon, 161



Subjects of this text:

subject book bibliographic info
aelius aristides,sacred tales Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 18
aeschines Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
aetolia Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
aigle Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
akeso Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
alexander the great,sarapis consulted regarding final illness Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 8
ambraciot gulf Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
amphiaraos,and iaso Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
amphiaraos,divinatory incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 313, 314
amphiaraos,diviner (and dream interpreter) in myth Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31, 313
amphiaraos,incubation reliefs and representation of ram skins Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 314
amphiaraos,similarities with trophonios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31
amphiaraos,therapeutic incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
amphiaraos Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74; Hitch (2017), Animal sacrifice in the ancient Greek world, 117; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 313, 314
amphiaraus,sanctuary at oropus Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 221
amphiaraus Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
amphiareion,epigraphical configuration of Wilding (2022), Reinventing the Amphiareion at Oropos, 4
amphiareion,foundation of Wilding (2022), Reinventing the Amphiareion at Oropos, 4
amphiareion,localised importance of Wilding (2022), Reinventing the Amphiareion at Oropos, 4
amphiareion Hitch (2017), Animal sacrifice in the ancient Greek world, 117; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 443
amphilochian argos Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
amphilochos,divinatory incubation at mallos sanctuary Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 313
amphilochos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281, 313
amphilochus Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
apostrophe Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
aristides Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
asclepius,sons of Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
asclepius Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
asklepieia,cake offerings Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 253
asklepieia,cock/rooster sacrifice Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 254
asklepieia,monetary payments preceding incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 253
asklepieia,pig/piglet sacrifice Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 253, 254
asklepieia,preliminary bloodless offerings and sacrifice Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 253, 254
asklepieia,thesauroi and incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 253
asklepieia and lesser cult sites,amphipolis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 253
asklepios Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 253, 254
athenians,consultation of oracle of amphiaraos at oropos Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
athens Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 443; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
athens asklepieion,reliefs showing sacrificial animals Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 254
attika Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 443
aulis Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 443
boeotia Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
calchas,shrine at mt. drion,use of black ram skins for divinatory incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 314
calchas,shrine at mt. drion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 314
chios Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
cilicia Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
clinton,k. Hitch (2017), Animal sacrifice in the ancient Greek world, 117
cult,oracular cult Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
delos,divinatory incubation at shrine of brizo(?) Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31
dionysius of halicarnassus Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 61
divination,incubation Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
divination Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 61
divination (greek and roman),inspired priests/prophets (and others) issuing oracles Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31
divine speech,enigmatic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
divinities (greek and roman),aphrodite Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
divinities (greek and roman),brizo Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31
divinities (greek and roman),herakles Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
divinities (greek and roman),hermes Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
divinities (greek and roman),iaso Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
divinities (greek and roman),mopsos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 313
divinities (greek and roman),nymphs Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
divinities (greek and roman),pan Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
divinities (greek and roman),underworld divinities and heroes Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31
dodona,sanctuary of zeus,selloi/helloi possibly incubating Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 314
dream incubation Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
dreams Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
dreams (in greek and latin literature),pausanias,description of greece Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281, 313, 314
dreams (in greek and latin literature),philostratus,life of apollonius of tyana Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 313
dreams and visions,incubation,oracular Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
dreams and visions,riddling Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
elysian fields Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
enigmatic speech,graeco-roman oracular and prophetic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
enigmatic speech,in dreams Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
enigmatic speech,modes Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
enslavement Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 443
epidauros Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
epidauros asklepieion,lex sacra for preliminary offerings and sacrifices Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 254
epigraphic agents,profile of Wilding (2022), Reinventing the Amphiareion at Oropos, 4
epione Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
epithets (applied to multiple divinities),παιάν/paean Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
ethiopia Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 109
euboia Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 443
eurystheus Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
euxenippos Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
faunus,incubation oracle at albunea Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 314
festivals Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 18
gods,in dreams Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
gods Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
hadrian Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 109
healing Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
healing sanctuaries Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
health Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
hemithea Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31
heracles Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
heraclids Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
hermione (menelauss daughter),and divinatory incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 313
hygieia Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
hygieia sōteira,on oropos amphiareion main altar Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
hymn,verse hymn Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
iamata Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
iaso Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
incubation,and chthonic divinities Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31
incubation,at oropus Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 221
incubation,terms for incubation,non-technical (greek) Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 8
incubation,terms for incubation (greek) Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 8
incubation (greek),associated with chthonic divinities and divinized mortals Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31
incubation (greek),ram (and sheep) skins linked to incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281, 314
incubation (greek),ram skins in reliefs an artistic convention(?) Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 314
interpretation Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
isocrates Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
kalchis Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 443
kos asklepieion,thesauros Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 253
language Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
lebena asklepieion,thesauros Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 253
lucian,de dea syria Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 18
machaon Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
mallus Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
menelaus Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
miracle cures Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
miracles,epidaurian miracle inscriptions Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
naturalism,ritual-centered Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 18
oracle Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
oracles,riddling Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
oracles Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
oracles (greek),underground oracle type Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31
oracles (italic),dream-oracle of priestess at thyateira Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31
oracles (italic),ephyra/thesprotia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31
oracles (italic),oracles of the dead (nekyomanteia/psychomanteia) Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 8, 31
oropos,oracle of amphiaraos Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
oropos Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 443
oropos amphiareion,incubation stoa Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
oropos amphiareion,main altar Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
oropos amphiareion,purificatory sacrifices preceding incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 253, 254, 281
oropos amphiareion,ram sacrifice preceding incubation and use of skin(?) Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 253, 254, 281, 314
oropos amphiareion,sacrificial animals Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 254, 281
oropos amphiareion,sexes sleeping separately Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281
oropos amphiareion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 281, 313, 314
panacea Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
pasiphae,sanctuary at thalamai Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 313
pausanias Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
peloponnese Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
pergamon asklepieion,leges sacrae pertaining to incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 253, 254
philostratus,life of apollonius Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 18
plato Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
podalirios,heroon at mt. drion,use of sheep skins for incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 314
podalirios,heroon at mt. drion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 8
podalirius Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
prophecy,enigmatic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
prophecy,prophetic dreams and visions Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
prophecy,sibylline Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
prophecy,unsolicited oracles Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
prophecy Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 443
rams Hitch (2017), Animal sacrifice in the ancient Greek world, 117
religion (greek),pig sacrifices Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 254
religion (greek),thesauroi Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 253
revelation,dreams Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
revelation Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
rhamnous amphiareion,incubation relief Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 314
ritual,personal aspects Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 18
ritual,setting for Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 18
ritual Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 18
rome,romans Wilding (2022), Reinventing the Amphiareion at Oropos, 4
sacred law Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
sacrifice,animal,continuity in Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 61
sacrifice,animal,in greek religion v,vi Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 61
sacrifice,animal,in oracles Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 61
sacrifice,prerogatives from priests Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 221
sacrifices' Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74
sarpedon Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31, 313
skythians Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 443
socrates Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 109
supplication Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 443
table,cult Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 221
tfoeano Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 443
theophrastus Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 109
trophonios (and trophonion),question of dream-divination Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31, 313
trophonios (and trophonion),similarities with amphiaraos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31
trophonios (and trophonion) Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 31, 313
trophonius Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
victim (sacrificial),legs of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 221
victim (sacrificial),thighs of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 221
water Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 57
xenophon Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 109
zeus,fleece of zeus Hitch (2017), Animal sacrifice in the ancient Greek world, 117
zeus Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 109