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Tiresias: The Ancient Mediterranean Religions Source Database



9125
Pausanias, Description Of Greece, 6.17.6


εἶναι δὲ καὶ μάντις ὁ Ἐπέραστος τοῦ Κλυτιδῶν γένους φησὶν ἐπὶ τοῦ ἐπιγράμματος τῇ τελευτῇ, τῶν δʼ ἱερογλώσσων Κλυτιδᾶν γένος εὔχομαι εἶναι μάντις, ἀπʼ ἰσοθέων αἷμα Μελαμποδιδᾶν. Μελάμποδος γὰρ ἦν τοῦ Ἀμυθάονος Μάντιος, τοῦ δὲ Ὀικλῆς, Κλυτίος δὲ Ἀλκμαίωνος τοῦ Ἀμφιαράου τοῦ Ὀϊκλέους· ἐγεγόνει δὲ τῷ Ἀλκμαίωνι ὁ Κλυτίος ἐκ τῆς Φηγέως θυγατρὸς καὶ ἐς τὴν Ἦλιν μετῴκησε, τοῖς ἀδελφοῖς εἶναι τῆς μητρὸς σύνοικος φεύγων, ἅτε τοῦ Ἀλκμαίωνος ἐπιστάμενος σφᾶς εἰργασμένους τὸν φόνον.That he was the soothsayer of the clan of the Clytidae, Eperastus declares at the end of the inscription: Of the stock of the sacred-tongued Clytidae I boast to be, Their soothsayer, the scion of the god-like Melampodidae. For Mantius was a son of Melampus, the son of Amythaon, and he had a son Oicles, while Clytius was a son of Alcmaeon, the son of Amphiaraus, the son of Oicles. Clytius was the son of Alcmaeon by the daughter of Phegeus, and he migrated to Elis because he shrank from living with his mother's brothers, knowing that they had compassed the murder of Alcmaeon.


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

15 results
1. Homer, Odyssey, 15.251-15.253 (8th cent. BCE - 7th cent. BCE)

2. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)

3. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)

4. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)

5. Herodotus, Histories, 1.67-1.68 (5th cent. BCE - 5th cent. BCE)

1.67. In the previous war the Lacedaemonians continually fought unsuccessfully against the Tegeans, but in the time of Croesus and the kingship of Anaxandrides and Ariston in Lacedaemon the Spartans had gained the upper hand. This is how: ,when they kept being defeated by the Tegeans, they sent ambassadors to Delphi to ask which god they should propitiate to prevail against the Tegeans in war. The Pythia responded that they should bring back the bones of Orestes, son of Agamemnon. ,When they were unable to discover Orestes' tomb, they sent once more to the god to ask where he was buried. The Pythia responded in hexameter to the messengers: , quote type="oracle" l met="dact"There is a place Tegea in the smooth plain of Arcadia, /l lWhere two winds blow under strong compulsion. /l lBlow lies upon blow, woe upon woe. /l lThere the life-giving earth covers the son of Agamemnon. /l lBring him back, and you shall be lord of Tegea . /l /quote ,When the Lacedaemonians heard this, they were no closer to discovery, though they looked everywhere. Finally it was found by Lichas, who was one of the Spartans who are called “doers of good deeds.”. These men are those citizens who retire from the knights, the five oldest each year. They have to spend the year in which they retire from the knights being sent here and there by the Spartan state, never resting in their efforts. 1.68. It was Lichas, one of these men, who found the tomb in Tegea by a combination of luck and skill. At that time there was free access to Tegea, so he went into a blacksmith's shop and watched iron being forged, standing there in amazement at what he saw done. ,The smith perceived that he was amazed, so he stopped what he was doing and said, “My Laconian guest, if you had seen what I saw, then you would really be amazed, since you marvel so at ironworking. ,I wanted to dig a well in the courtyard here, and in my digging I hit upon a coffin twelve feet long. I could not believe that there had ever been men taller than now, so I opened it and saw that the corpse was just as long as the coffin. I measured it and then reburied it.” So the smith told what he had seen, and Lichas thought about what was said and reckoned that this was Orestes, according to the oracle. ,In the smith's two bellows he found the winds, hammer and anvil were blow upon blow, and the forging of iron was woe upon woe, since he figured that iron was discovered as an evil for the human race. ,After reasoning this out, he went back to Sparta and told the Lacedaemonians everything. They made a pretence of bringing a charge against him and banishing him. Coming to Tegea, he explained his misfortune to the smith and tried to rent the courtyard, but the smith did not want to lease it. ,Finally he persuaded him and set up residence there. He dug up the grave and collected the bones, then hurried off to Sparta with them. Ever since then the Spartans were far superior to the Tegeans whenever they met each other in battle. By the time of Croesus' inquiry, the Spartans had subdued most of the Peloponnese .
6. Sophocles, Oedipus The King, 299, 298 (5th cent. BCE - 5th cent. BCE)

7. Cicero, On Divination, 1.5.9 (2nd cent. BCE - 1st cent. BCE)

8. Polybius, Histories, 2.41.5 (2nd cent. BCE - 2nd cent. BCE)

2.41.5.  Being dissatisfied with the rule of Ogygus' sons, which was despotical and not constitutional, they changed their government to a democracy.
9. Strabo, Geography, 17.1.17 (1st cent. BCE - 1st cent. BCE)

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.
10. Apollodorus, Bibliotheca, 2.8.3, 3.7.7 (1st cent. CE - 2nd cent. CE)

2.8.3. συνέβη δὲ καὶ τὸν στρατὸν ἐν Ναυπάκτῳ συμφορᾷ περιπεσεῖν. ἐφάνη γὰρ αὐτοῖς μάντις χρησμοὺς λέγων καὶ ἐνθεάζων, ὃν ἐνόμισαν μάγον εἶναι ἐπὶ λύμῃ τοῦ στρατοῦ πρὸς Πελοποννησίων ἀπεσταλμένον. τοῦτον βαλὼν ἀκοντίῳ Ἱππότης ὁ Φύλαντος τοῦ Ἀντιόχου τοῦ Ἡρακλέους τυχὼν ἀπέκτεινεν. οὕτως δὲ γενομένου τούτου τὸ μὲν ναυτικὸν διαφθαρεισῶν τῶν νεῶν ἀπώλετο, τὸ δὲ πεζὸν ἠτύχησε λιμῷ, καὶ διελύθη τὸ στράτευμα. χρωμένου δὲ περὶ τῆς συμφορᾶς Τημένου, καὶ τοῦ θεοῦ διὰ τοῦ μάντεως γενέσθαι ταῦτα λέγοντος, καὶ κελεύοντος φυγαδεῦσαι δέκα ἔτη τὸν ἀνελόντα καὶ χρήσασθαι ἡγεμόνι τῷ τριοφθάλμῳ, τὸν μὲν Ἱππότην ἐφυγάδευσαν, τὸν δὲ τριόφθαλμον ἐζήτουν. καὶ περιτυγχάνουσιν Ὀξύλῳ τῷ Ἀνδραίμονος, ἐφʼ ἵππου καθημένῳ 1 -- μονοφθάλμου 2 -- (τὸν γὰρ ἕτερον τῶν ὀφθαλμῶν ἐκκέκοπτο 3 -- τόξῳ). ἐπὶ φόνῳ γὰρ οὗτος φυγὼν εἰς Ἦλιν, ἐκεῖθεν εἰς Αἰτωλίαν ἐνιαυτοῦ διελθόντος ἐπανήρχετο. συμβαλόντες οὖν τὸν χρησμόν, τοῦτον ἡγεμόνα ποιοῦνται. καὶ συμβαλόντες τοῖς πολεμίοις καὶ τῷ πεζῷ καὶ τῷ ναυτικῷ προτεροῦσι στρατῷ, καὶ Τισαμενὸν κτείνουσι τὸν Ὀρέστου. θνήσκουσι δὲ συμμαχοῦντες αὐτοῖς οἱ Αἰγιμίου παῖδες, Πάμφυλος καὶ Δύμας. 3.7.7. δηλώσαντες δὲ τῇ μητρὶ ταῦτα, τόν τε ὅρμον καὶ τὸν πέπλον ἐλθόντες εἰς Δελφοὺς ἀνέθεντο κατὰ πρόσταξιν Ἀχελῴου. πορευθέντες δὲ εἰς τὴν Ἤπειρον συναθροίζουσιν οἰκήτορας καὶ κτίζουσιν Ἀκαρνανίαν. Εὐριπίδης δέ φησιν Ἀλκμαίωνα κατὰ τὸν τῆς μανίας χρόνον ἐκ Μαντοῦς Τειρεσίου παῖδας δύο γεννῆσαι, Ἀμφίλοχον καὶ θυγατέρα Τισιφόνην, κομίσαντα δὲ εἰς Κόρινθον τὰ βρέφη δοῦναι τρέφειν Κορινθίων βασιλεῖ Κρέοντι, καὶ τὴν μὲν Τισιφόνην διενεγκοῦσαν εὐμορφίᾳ ὑπὸ τῆς Κρέοντος γυναικὸς ἀπεμποληθῆναι, δεδοικυίας μὴ Κρέων αὐτὴν γαμετὴν ποιήσηται. τὸν δὲ Ἀλκμαίωνα ἀγοράσαντα ταύτην ἔχειν οὐκ εἰδότα τὴν ἑαυτοῦ θυγατέρα θεράπαιναν, παραγενόμενον δὲ εἰς Κόρινθον ἐπὶ τὴν τῶν τέκνων ἀπαίτησιν καὶ τὸν υἱὸν κομίσασθαι. καὶ Ἀμφίλοχος κατὰ χρησμοὺς Ἀπόλλωνος Ἀμφιλοχικὸν Ἄργος ᾤκισεν. 1 --
11. Dio Chrysostom, Orations, 32.13 (1st cent. CE

32.13.  You are acquainted no doubt with the prophetic utterances of Apis here, in neighbouring Memphis, and you know that lads at play announce the purpose of the god, and that this form of divination has proved to be free from falsehood. But your deity, methinks, being more potent, wishes to confer his benefits upon you through the agency of men rather than boys, and in serious fashion, not by means of few words, but with strong, full utterance and in clear terms, instructing you regarding most vital matters — if you are patient — with purpose and persuasiveness.
12. Plutarch, Aristides, 19.1 (1st cent. CE - 2nd cent. CE)

13. Pausanias, Description of Greece, 1.34.4, 1.44.5, 3.3.7, 3.11.10, 3.26.1, 5.25.8-5.25.9 (2nd cent. CE - 2nd cent. CE)

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. 1.44.5. In Aegosthena is a sanctuary of Melampus, son of Amythaon, and a small figure of a man carved upon a slab. To Melampus they sacrifice and hold a festival every year. They say that he divines neither by dreams nor in any other way. Here is something else that I heard in Erenea, a village of the Megarians. Autonoe, daughter of Cadmus, left Thebes to live here owing to her great grief at the death of Actaeon, the manner of which is told in legend, and at the general misfortune of her father's house. The tomb of Autonoe is in this village. 3.3.7. Similar to the oracle about the bones of Orestes was the one afterwards given to the Athenians, that they were to bring back Theseus from Scyros to Athens otherwise they could not take Scyros. Now the bones of Theseus were discovered by Cimon the son of Miltiades, who displayed similar sharpness of wit, and shortly afterwards took Scyros. 3.11.10. There is also dedicated a colossal statue of the Spartan People. The Lacedaemonians have also a sanctuary of the Fates, by which is the grave of Orestes, son of Agamemnon. For when the bones of Orestes were brought from Tegea in accordance with an oracle they were buried here. Beside the grave of Orestes is a statue of Polydorus, son of Alcamenes, a king who rose to such honor that the magistrates seal with his likeness everything that requires sealing. 3.26.1. From Oetylus to Thalamae the road is about eighty stades long. On it is a sanctuary of Ino and an oracle. They consult the oracle in sleep, and the goddess reveals whatever they wish to learn, in dreams. Bronze statues of Pasiphae and of Helios stand in the unroofed part of the sanctuary. It was not possible to see the one within the temple clearly, owing to the garlands, but they say this too is of bronze. Water, sweet to drink, flows from a sacred spring. Pasiphae is a title of the Moon, and is not a local goddess of the people of Thalamae . 5.25.8. There are also offerings dedicated by the whole Achaean race in common; they represent those who, when Hector challenged any Greek to meet him in single combat, dared to cast lots to choose the champion. They stand, armed with spears and shields, near the great temple. Right opposite, on a second pedestal, is a figure of Nestor, who has thrown the lot of each into the helmet. The number of those casting lots to meet Hector is now only eight, for the ninth, the statue of Odysseus, they say that Nero carried to Rome 5.25.9. but Agamemnon's statue is the only one of the eight to have his name inscribed upon it; the writing is from right to left. The figure with the cock emblazoned on the shield is Idomeneus the descendant of Minos. The story goes that Idomeneus was descended from the Sun, the father of Pasiphae, and that the cock is sacred to the Sun and proclaims when he is about to rise.
14. Augustine, The City of God, 7.17 (4th cent. CE - 5th cent. CE)

7.17. And the same is true with respect to all the rest, as is true with respect to those things which I have mentioned for the sake of example. They do not explain them, but rather involve them. They rush hither and there, to this side or to that, according as they are driven by the impulse of erratic opinion; so that even Varro himself has chosen rather to doubt concerning all things, than to affirm anything. For, having written the first of the three last books concerning the certain gods, and having commenced in the second of these to speak of the uncertain gods, he says: I ought not to be censured for having stated in this book the doubtful opinions concerning the gods. For he who, when he has read them, shall think that they both ought to be, and can be, conclusively judged of, will do so himself. For my own part, I can be more easily led to doubt the things which I have written in the first book, than to attempt to reduce all the things I shall write in this one to any orderly system. Thus he makes uncertain not only that book concerning the uncertain gods, but also that other concerning the certain gods. Moreover, in that third book concerning the select gods, after having exhibited by anticipation as much of the natural theology as he deemed necessary, and when about to commence to speak of the vanities and lying insanities of the civil theology, where he was not only without the guidance of the truth of things, but was also pressed by the authority of tradition, he says: I will write in this book concerning the public gods of the Roman people, to whom they have dedicated temples, and whom they have conspicuously distinguished by many adornments; but, as Xenophon of Colophon writes, I will state what I think, not what I am prepared to maintain: it is for man to think those things, for God to know them. It is not, then, an account of things comprehended and most certainly believed which he promised, when about to write those things which were instituted by men. He only timidly promises an account of things which are but the subject of doubtful opinion. Nor, indeed, was it possible for him to affirm with the same certainty that Janus was the world, and such like things; or to discover with the same certainty such things as how Jupiter was the son of Saturn, while Saturn was made subject to him as king:- he could, I say, neither affirm nor discover such things with the same certainty with which he knew such things as that the world existed, that the heavens and earth existed, the heavens bright with stars, and the earth fertile through seeds; or with the same perfect conviction with which he believed that this universal mass of nature is governed and administered by a certain invisible and mighty force.
15. Plutarch, Agis, 9.2



Subjects of this text:

subject book bibliographic info
acarnan Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
acarnania Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
achelous, river Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
aeschylus, in colonial contexts Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
aigeira Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians, epic vs. ethnic Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (epic, also atreids), perceived roots in sparta Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (peloponnese), archaeology Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (peloponnese), regionalization Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (s. italy), and akhaia in the peloponnese Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (s. italy), identity, emergence of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (s. italy), myth-ritual network of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (s. italy) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
alcmaeon Tor, Mortal and Divine in Early Greek Epistemology (2017) 115
alcmeon, mythic family of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
alexandria sarapieion, and incubation Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 382
alexandria sarapieion, possible presence of oracle Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 382
amphiaraos Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 13
amphiarus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
amphilochos, divinatory incubation at mallos sanctuary Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 13
amphilochus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
amphoterus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
antiphanes, on tragedy Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
apoikia (settlement abroad, colony), gods taken to Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
apollo Tor, Mortal and Divine in Early Greek Epistemology (2017) 115
apollodorus, on alcmeons children Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
argos, amphilochian Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
asklepios Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 13
canopus sarapieion, and divinatory incubation Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 382
cicero, on divination Tor, Mortal and Divine in Early Greek Epistemology (2017) 115
clytios Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
coinage, of s. italy Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
corinth, alcmeons children in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
creon, and alcmeons children Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
cult personnel (egyptian and greco-egyptian), epimelētēs Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 382
cult personnel (egyptian and greco-egyptian), hierophōnos Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 382
culture, mythic Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
delos sarapieia, priestly incubation(?) Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 382
divination, and approximation to the divine Tor, Mortal and Divine in Early Greek Epistemology (2017) 115
divination, mantic families' Tor, Mortal and Divine in Early Greek Epistemology (2017) 115
divination Tor, Mortal and Divine in Early Greek Epistemology (2017) 115
divination (egyptian and greco-egyptian), kledonomancy Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 382
dreams (general), prescriptive dreams and medical knowledge Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 13
elis, clytios in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
ethnicity, ethnic identity Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
euripides, and alcmeon Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
families, great tragic Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
homer, on divination Tor, Mortal and Divine in Early Greek Epistemology (2017) 115
identity, general, ethnic Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
incubation, ritual incubation vs. private dream-divination Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 13
incubation, terms for incubation (latin) Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 13
incubation, terms for sanctuaries with incubation Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 13
incubation, unintentional incubation Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 13
incubation (christian) Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 13
julian Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 13
koinon (federation, league), akhaian Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
memories, kept alive or evoked in ritual, of connectivity Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
metapontion Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
mythological figures (excluding olympian gods and their offspring), melampos Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 13
myths, and sophocles Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
nostoi traditions, and akhaian identity in s. italy Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
olympia, akhaian dedication to Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
orestes, bones of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
pasiphae, sanctuary at thalamai, terminology associated with oracular function Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 13
peloponnese, fluid regional divisions in Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
phokis Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
region, and ethnicity Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
sarapis, as oracular god Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 382
sarapis, incubation in cult Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 382
sarapis, role of kledonomancy Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 382
sons, of alcmeon Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
sparta, akhaians/atreids at Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
spectators, ancient vs. modern Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
stoicism, teiresias Tor, Mortal and Divine in Early Greek Epistemology (2017) 115
tegea, orestes bones brought from Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
thucydides (politician), on amphilochian argos Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
tiresias Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121
voice-oracles (egyptian), speaking statues Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 382
xenophanes, his attitude to divine disclosure, his attitude to divine disclosure Tor, Mortal and Divine in Early Greek Epistemology (2017) 115
xenophanes, on knowledge Tor, Mortal and Divine in Early Greek Epistemology (2017) 115