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Tiresias: The Ancient Mediterranean Religions Source Database



10882
Thucydides, The History Of The Peloponnesian War, 7.50.4


καὶ μελλόντων αὐτῶν, ἐπειδὴ ἑτοῖμα ἦν, ἀποπλεῖν ἡ σελήνη ἐκλείπει: ἐτύγχανε γὰρ πασσέληνος οὖσα. καὶ οἱ Ἀθηναῖοι οἵ τε πλείους ἐπισχεῖν ἐκέλευον τοὺς στρατηγοὺς ἐνθύμιον ποιούμενοι, καὶ ὁ Νικίας (ἦν γάρ τι καὶ ἄγαν θειασμῷ τε καὶ τῷ τοιούτῳ προσκείμενος) οὐδ’ ἂν διαβουλεύσασθαι ἔτι ἔφη πρίν, ὡς οἱ μάντεις ἐξηγοῦντο, τρὶς ἐννέα ἡμέρας μεῖναι, ὅπως ἂν πρότερον κινηθείη. καὶ τοῖς μὲν Ἀθηναίοις μελλήσασι διὰ τοῦτο ἡ μονὴ ἐγεγένητο.All was at last ready, and they were on the point of sailing away, when an eclipse of the moon, which was then at the full, took place. Most of the Athenians, deeply impressed by this occurrence, now urged the generals to wait; and Nicias, who was somewhat over-addicted to divination and practices of that kind, refused from that moment even to take the question of departure into consideration, until they had waited the thrice nine days prescribed by the soothsayers. The besiegers were thus condemned to stay in the country;


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

23 results
1. Homer, Odyssey, 9.508-9.510, 17.383-17.384 (8th cent. BCE - 7th cent. BCE)

2. Aristophanes, Acharnians, 530 (5th cent. BCE - 4th cent. BCE)

530. ἐντεῦθεν ὀργῇ Περικλέης οὑλύμπιος
3. Aristophanes, Birds, 521 (5th cent. BCE - 4th cent. BCE)

521. Λάμπων δ' ὄμνυς' ἔτι καὶ νυνὶ τὸν χῆν', ὅταν ἐξαπατᾷ τι.
4. Aristophanes, Knights, 112, 123, 16-18, 111 (5th cent. BCE - 4th cent. BCE)

111. ἕως καθεύδει. ταῦτ'. ἀτὰρ τοῦ δαίμονος
5. Aristophanes, Peace, 1046-1047, 1031 (5th cent. BCE - 4th cent. BCE)

1031. φρενὶ πορίμῳ τε τόλμῃ;
6. Herodotus, Histories, 6.69.3, 7.140-7.142 (5th cent. BCE - 5th cent. BCE)

6.69.3. When he saw me swearing, he perceived that this was some divine affair. For the garlands had clearly come from the hero's precinct which is established at the courtyard doors, which they call the precinct of Astrabacus, and the seers responded that this was the same hero who had come to me. Thus, my son, you have all you want to know. 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. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE)

173c. our shoes, nay, everything about us, and various things besides, because we should be employing genuine craftsmen? And if you liked, we might concede that prophecy, as the knowledge of what is to be, and temperance directing her, will deter the charlatans, and establish the true prophets as our prognosticators. Thus equipped, the human race would indeed act and live
8. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)

3c. Socrates. My dear Euthyphro, their ridicule is perhaps of no consequence. For the Athenians, I fancy, are not much concerned, if they think a man is clever, provided he does not impart his clever notions to others; but when they think he makes others to be like himself
9. Plato, Laches, None (5th cent. BCE - 4th cent. BCE)

195e. Lach. I do: it seems to be the seers whom he calls the courageous: for who else can know for which of us it is better to be alive than dead? And yet, Nicias, do you avow yourself to be a seer, or to be neither a seer nor courageous? Nic. What! Is it now a seer, think you, who has the gift of judging what is to be dreaded and what to be dared? Lach. That is my view: who else could it be? Nic. Much rather the man of whom I speak, my dear sir: for the seer’s business is to judge only the signs of what is yet to come—whether a man is to meet with death or disease or loss of property
10. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

933c. to commit such an act, or to frighten the mass of men, like children, with bogeys, and so compel the legislator and the judge to cure men of such fears, inasmuch as, first, the man who attempts poisoning knows not what he is doing either in regard to bodies (unless he be a medical expert) or in respect of sorceries (unless he be a prophet or diviner). So this statement shall stand
11. Plato, Meno, None (5th cent. BCE - 4th cent. BCE)

92c. An. And trust I never may. Soc. How then, my good sir, can you tell whether a thing has any good or evil in it, if you are quite without experience of it? An. Easily: the fact is, I know what these people are, whether I have experience of them or not. Soc. You are a wizard, perhaps, Anytus; for I really cannot see, from what you say yourself, how else you can know anything about them. But we are not inquiring now who the teachers are
12. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

248c. on which the soul is raised up is nourished by this. And this is a law of Destiny, that the soul which follows after God and obtains a view of any of the truths is free from harm until the next period, and if it can always attain this, is always unharmed; but when, through inability to follow, it fails to see, and through some mischance is filled with forgetfulness and evil and grows heavy, and when it has grown heavy, loses its wings and falls to the earth, then it is the law that this soul
13. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE)

290c. to look for them in any servile position. Y. Soc. Certainly. Str. But let us draw a little closer still to those whom we have not yet examined. There are men who have to do with divination and possess a portion of a certain menial science; for they are supposed to be interpreters of the gods to men. Y. Soc. Yes. Str. And then, too, the priests, according to law and custom, know how to give the gods, by means of sacrifices, the gifts that please them from u
14. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

364b. and disregard those who are in any way weak or poor, even while admitting that they are better men than the others. But the strangest of all these speeches are the things they say about the gods and virtue, how so it is that the gods themselves assign to many good men misfortunes and an evil life but to their opposites a contrary lot; and begging priests and soothsayers go to rich men’s doors and make them believe that they by means of sacrifices and incantations have accumulated a treasure of power from the gods that can expiate and cure with pleasurable festival
15. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

188c. namely, all means of communion between gods and men, are only concerned with either the preservation or the cure of Love. For impiety is usually in each case the result of refusing to gratify the orderly Love or to honor and prefer him in all our affairs, and of yielding to the other in questions of duty towards one’s parents whether alive or dead, and also towards the gods. To divination is appointed the task of supervising and treating the health of these Loves; wherefore that art
16. Thucydides, The History of The Peloponnesian War, 2.8.2, 2.21.3, 2.54.2, 2.65.8-2.65.9, 3.115, 4.17-4.20, 5.16.1, 5.26.4, 6.27-6.29, 6.30.1, 6.53-6.61, 6.53.2, 7.11-7.15, 7.48.3-7.48.4, 7.69.2, 7.77, 7.77.2, 7.86.5, 8.1.1, 8.53.2, 8.73.3 (5th cent. BCE - 4th cent. BCE)

2.8.2. Everywhere predictions were being recited and oracles being chanted by such persons as collect them, and this not only in the contending cities. 2.21.3. Knots were formed in the streets and engaged in hot discussion; for if the proposed sally was warmly recommended, it was also in some cases opposed. Oracles of the most various import were recited by the collectors, and found eager listeners in one or other of the disputants. Foremost in pressing for the sally were the Acharnians, as constituting no small part of the army of the state, and as it was their land that was being ravaged. In short, the whole city was in a most excited state; Pericles was the object of general indignation; his previous counsels were totally forgotten; he was abused for not leading out the army which he commanded, and was made responsible for the whole of the public suffering. 2.54.2. Among other things which they remembered in their distress was, very naturally, the following verse which the old men said had long ago been uttered: A Dorian war shall come and with it death. 2.65.8. The causes of this are not far to seek. Pericles indeed, by his rank, ability, and known integrity, was enabled to exercise an independent control over the multitude—in short, to lead them instead of being led by them; for as he never sought power by improper means, he was never compelled to flatter them, but, on the contrary, enjoyed so high an estimation that he could afford to anger them by contradiction. 2.65.9. Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democracy became in his hands government by the first citizen. 5.16.1. Now, however, after the Athenian defeat at Amphipolis, and the death of Cleon and Brasidas, who had been the two principal opponents of peace on either side—the latter from the success and honor which war gave him, the former because he thought that, if tranquillity were restored, his crimes would be more open to detection and his slanders less credited—the foremost candidates for power in either city, Pleistoanax, son of Pausanias, king of Lacedaemon, and Nicias, son of Niceratus, the most fortunate general of his time, each desired peace more ardently than ever. Nicias, while still happy and honored, wished to secure his good fortune, to obtain a present release from trouble for himself and his countrymen, and hand down to posterity a name as an ever-successful statesman, and thought the way to do this was to keep out of danger and commit himself as little as possible to fortune, and that peace alone made this keeping out of danger possible. Pleistoanax, again, was assailed by his enemies for his restoration, and regularly held up by them to the prejudice of his countrymen, upon every reverse that befell them, as though his unjust restoration were the cause; 5.26.4. I certainly all along remember from the beginning to the end of the war its being commonly declared that it would last thrice nine years. 6.53.2. For the Athenians, after the departure of the expedition, had continued as active as ever in investigating the facts of the mysteries and of the Hermae, and, instead of testing the informers, in their suspicious temper welcomed all indifferently, arresting and imprisoning the best citizens upon the evidence of rascals, and preferring to sift the matter to the bottom sooner than to let an accused person of good character pass unquestioned, owing to the rascality of the informer. 7.48.3. Accordingly, knowing this and really waiting because he hesitated between the two courses and wished to see his way more clearly, in his public speech on this occasion he refused to lead off the army, saying he was sure the Athenians would never approve of their returning without a vote of theirs. Those who would vote upon their conduct, instead of judging the facts as eye-witnesses like themselves and not from what they might hear from hostile critics, would simply be guided by the calumnies of the first clever speaker; 7.69.2. Meanwhile Nicias, appalled by the position of affairs, realizing the greatness and the nearness of the danger now that they were on the point of putting out from shore, and thinking, as men are apt to think in great crises, that when all has been done they have still something left to do, and when all has been said that they have not yet said enough, again called on the captains one by one, addressing each by his father's name and by his own, and by that of his tribe, and adjured them not to belie their own personal renown, or to obscure the hereditary virtues for which their ancestors were illustrious; he reminded them of their country, the freest of the free, and of the unfettered discretion allowed in it to all to live as they pleased; and added other arguments such as men would use at such a crisis, and which, with little alteration, are made to serve on all occasions alike—appeals to wives, children, and national gods,—without caring whether they are thought common-place, but loudly invoking them in the belief that they will be of use in the consternation of the moment. 7.77.2. I myself who am not superior to any of you in strength—indeed you see how I am in my sickness—and who in the gifts of fortune am, I think, whether in private life or otherwise, the equal of any, am now exposed to the same danger as the meanest among you; and yet my life has been one of much devotion towards the gods, and of much justice and without offence towards men. 7.86.5. This or the like was the cause of the death of a man who, of all the Hellenes in my time, least deserved such a fate, seeing that the whole course of his life had been regulated with strict attention to virtue. 8.1.1. Such were the events in Sicily . When the news was brought to Athens, for a long while they disbelieved even the most respectable of the soldiers who had themselves escaped from the scene of action and clearly reported the matter, a destruction so complete not being thought credible. When the conviction was forced upon them, they were angry with the orators who had joined in promoting the expedition, just as if they had not themselves voted it, and were enraged also with the reciters of oracles and soothsayers, and all other omenmongers of the time who had encouraged them to hope that they should conquer Sicily . 8.53.2. A number of speakers opposed them on the question of the democracy, the enemies of Alcibiades cried out against the scandal of a restoration to be effected by a violation of the constitution, and the Eumolpidae and Ceryces protested in behalf of the mysteries, the cause of his banishment, and called upon the gods to avert his recall; when Pisander, in the midst of much opposition and abuse, came forward, and taking each of his opponents aside asked him the following question:—In the face of the fact that the Peloponnesians had as many ships as their own confronting them at sea, more cities in alliance with them, and the king and Tissaphernes to supply them with money, of which the Athenians had none left, had he any hope of saving the state, unless some one could induce the king to come over to their side?
17. Xenophon, Hellenica, 3.3.3 (5th cent. BCE - 4th cent. BCE)

3.3.3. But Diopeithes, a man very well versed in oracles, said in support of Leotychides that there was also an oracle of Apollo which bade the Lacedaemonians beware of the lame kingship. Agesilaus was lame. Lysander, however, made reply to him, on behalf of Agesilaus, that he did not suppose the god was bidding them beware lest a king of theirs should get a sprain and become lame, but rather lest one who was not of the royal stock should become king. For the kingship would be lame in very truth when it was not the descendants of Heracles who were at the head of the state.
18. Diodorus Siculus, Historical Library, 15.54.2 (1st cent. BCE - 1st cent. BCE)

15.54.2.  Certain local oracle-mongers likewise came up to Epameinondas, saying that the Lacedaemonians were destined to meet with a great disaster by the tomb of the daughters of Leuctrus and Scedasus for the following reasons.
19. Plutarch, Nicias, 13.3, 23.1-23.6 (1st cent. CE - 2nd cent. CE)

20. Pausanias, Description of Greece, 1.34.4 (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.
21. Andocides, Orations, 1.62

22. Andocides, Orations, 1.62

23. Epigraphy, Epigr. Tou Oropou, 520



Subjects of this text:

subject book bibliographic info
aeschylus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 35
alcibiades Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 426, 436, 452
anytos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 251
archidamos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 251
aristotle, ideal polis in Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
aristotle, on divination Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
aristotle, on manteis Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
aristotle, politics Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
armistice / truce / alliance ofnan Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 686
artemisium Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 452
athenian armada Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
athenians, expedition to sicily Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
attica Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 436
auletai, great panathenaia Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 177
auloidoi, great panathenaia Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 177
belief Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
cassandra Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 35
chabrias Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 686
chrêsmologos Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 206, 214
chrēsmologoi Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
cleon Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 452, 686
comedy, old comedy Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 452
corinth Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 686
demosthenes Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
dillery, john Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 206, 214
diodorus siculus Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 686
diopeithes Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
divination, and ancient religion Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 35
divination, and anthropology Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 35
divination, and authority Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 206, 214
divination, and crisis Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 214
divination, and patronage Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 206
divination, and rationality Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 35
divination, and sound thinking Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
divination, and speech Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 35
divination, and war Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 206, 214
divination Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
eclipses Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
ele(i)ans Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 426, 686
eleusinian cult Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 426
enarees Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 214
ephorus Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 686
ephorus of kyme Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
experience, collective religious experience Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
expertise Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
games, panathenaic, dropped after Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 177
games, panathenaic, musical events Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 177
games, panathenaic, reintroduced in Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 177
geography, utopian Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
hecataeus of abdera Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
hector, and polydamas Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 206
hector Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 206
hermes Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 426
herms Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 436, 686
herodotus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 206, 214; Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 452
hierokles Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 251
historiography, graeco-roman, standards of truth in Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
homer Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 35
interpretation Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
jerusalem, description of Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
kitharistai, great panathenaia Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 177
kitharoidoi, great panathenaia Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 177
kolias Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 251
kyme Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
laches Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 686
lethargy, leuktra, battle of Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
magic, criticisms and punishments of Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
mania, in warfare Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 206
mania Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 35, 206, 214
manteis, aristotle on Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
manteis, criticisms of Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
manteis, euthyphro as Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
manteis, inspired Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
manteis, status of Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
manteis Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
mysteries Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
nicias Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 426, 436, 452, 686
nikias Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218; Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 251
olympian games Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 426
olympian truce Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 426
olympian zeus Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 426
oracles (messages), interpretation of Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 251
paradigm, alexandrian, genesis of Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
paradigm, exodus, as a literary elaboration Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
paradigm, in utopian geography Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
paradigm, literary, narrative, in graeco-roman historiography Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
peloponnesian war Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 177
persian wars Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 177
pharmaka Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 251
phrynichos (politician) Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 452
pisistratos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 251
plataea, battle of plataea Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 452
plato Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 35
poets and poetry Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
polydamas Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 206
priests and priestesses, begging Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
priests and priestesses, criticisms of Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
pyrrhichistai, great panathenaia Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 177
rationalization, in letter of aristeas Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
re-writing, creative, of literary sources Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
sacrifices, and justice Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
sacrifices, chrēsmologoi (seers) and' Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
sacrifices, persuading the gods Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
salamis Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 452
scione Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 686
scythia Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 214
sicilian expedition Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 426, 436, 686
sicily Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218; Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 426, 436, 686
simonides Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 206
simonides of ceos Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 452
sokrates, on anytos as mantis Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 251
sound thinking, and divination Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129
sparta/spartans Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 218
struck, peter t. Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 206
synauletai, definition Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 177
synauletai Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 177
theiasmos Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 35
thucydides, son of melesias, documents, letters, treaties etc. Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 461
thucydides, son of melesias, dramatic elements Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 461
thucydides Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 35
translators, of lxx, in letter of aristeas, their number Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
truth, ancient standards of Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 81
war, success in, and manteis Mikalson, Greek Popular Religion in Greek Philosophy (2010) 129