| 1. Homer, Odyssey, 24.12 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •pasiphae, sanctuary at thalamai •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders Found in books: Renberg (2017) 30 |
2. Hebrew Bible, Judges, 7.13-7.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders Found in books: Renberg (2017) 47| 7.13. "וַיָּבֹא גִדְעוֹן וְהִנֵּה־אִישׁ מְסַפֵּר לְרֵעֵהוּ חֲלוֹם וַיֹּאמֶר הִנֵּה חֲלוֹם חָלַמְתִּי וְהִנֵּה צלול [צְלִיל] לֶחֶם שְׂעֹרִים מִתְהַפֵּךְ בְּמַחֲנֵה מִדְיָן וַיָּבֹא עַד־הָאֹהֶל וַיַּכֵּהוּ וַיִּפֹּל וַיַּהַפְכֵהוּ לְמַעְלָה וְנָפַל הָאֹהֶל׃", 7.14. "וַיַּעַן רֵעֵהוּ וַיֹּאמֶר אֵין זֹאת בִּלְתִּי אִם־חֶרֶב גִּדְעוֹן בֶּן־יוֹאָשׁ אִישׁ יִשְׂרָאֵל נָתַן הָאֱלֹהִים בְּיָדוֹ אֶת־מִדְיָן וְאֶת־כָּל־הַמַּחֲנֶה׃", | 7.13. "And when Gid῾on was come, behold, there was a man that told a dream to his fellow, and said, Behold, I dreamed a dream, and, lo, a slice of barley bread was rolling through the camp of Midyan, and it came to a tent, and smote it so that it fell, and overturned it, so that the tent tumbled down.", 7.14. "And his fellow answered and said, This is nothing else but the sword of Gid῾on the son of Yo᾽ash, a man of Yisra᾽el: for into his hand has God delivered Midyan, and all the camp.", |
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3. Euripides, Hecuba, 71 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •pasiphae, sanctuary at thalamai •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders Found in books: Renberg (2017) 30| 71. μελανοπτερύγων μῆτερ ὀνείρων, | |
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| 4. Euripides, Iphigenia Among The Taurians, 1259-1260, 1262-1282, 1261 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Renberg (2017) 30 |
5. Cicero, On Divination, 1.89, 1.96 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders •pasiphae, sanctuary at thalamai •pasiphae, sanctuary at thalamai, association with ino •pasiphae, sanctuary at thalamai, dedication recording ephors consultation •pasiphae, sanctuary at thalamai, evidence for outdoors incubation •pasiphae, sanctuary at thalamai, location of sanctuary •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 47, 316, 317| 1.89. Quid? Asiae rex Priamus nonne et Helenum filium et Cassandram filiam divites habebat, alterum auguriis, alteram mentis incitatione et permotione divina? Quo in genere Marcios quosdam fratres, nobili loco natos, apud maiores nostros fuisse scriptum videmus. Quid? Polyidum Corinthium nonne Homerus et aliis multa et filio ad Troiam proficiscenti mortem praedixisse commemorat? Omnino apud veteres, qui rerum potiebantur, iidem auguria tenebant; ut enim sapere, sic divinare regale ducebant. Testis est nostra civitas, in qua et reges augures et postea privati eodem sacerdotio praediti rem publicam religionum auctoritate rexerunt. 1.96. Lycurgus quidem, qui Lacedaemoniorum rem publicam temperavit, leges suas auctoritate Apollinis Delphici confirmavit; quas cum vellet Lysander commutare, eadem est prohibitus religione. Atque etiam qui praeerant Lacedaemoniis, non contenti vigilantibus curis in Pasiphaae fano, quod est in agro propter urbem, somniandi causa excubabant, quia vera quietis oracla ducebant. | 1.89. Furthermore, did not Priam, the Asiatic king, have a son, Helenus, and a daughter, Cassandra, who prophesied, the first by means of auguries and the other when under a heaven-inspired excitement and exaltation of soul? In the same class, as we read in the records of our forefathers, were those famous Marcian brothers, men of noble birth. And does not Homer relate that Polyidus of Corinth not only made many predictions to others, but that he also foretold the death of his own son, who was setting out for Troy? As a general rule among the ancients the men who ruled the state had control likewise of augury, for they considered divining, as well as wisdom, becoming to a king. Proof of this is afforded by our State wherein the kings were augurs; and, later, private citizens endowed with the same priestly office ruled the republic by the authority of religion. [41] 1.96. Lycurgus himself, who once governed the Spartan state, established his laws by authority of Apollos Delphic oracle, and Lysander, who wished to repeal them, was prevented from doing so by the religious scruples of the people. Moreover, the Spartan rulers, not content with their deliberations when awake used to sleep in a shrine of Pasiphaë which is situated in a field near the city, in order to dream there, because they believed that oracles received in repose were true. |
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6. Philo of Alexandria, On The Embassy To Gaius, 78 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai Found in books: Renberg (2017) 313 | 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. |
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| 7. Pliny The Elder, Natural History, 29.1.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 13 |
8. Plutarch, Aristides, 19.1-19.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai, evidence for outdoors incubation •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 13, 670| 19.1. οὕτω δὲ τοῦ ἀγῶνος δίχα συνεστῶτος πρῶτοι μὲν ἐώσαντο τοὺς Πέρσας οἱ Λακεδαιμόνιοι· καὶ τὸν Μαρδόνιον ἀνὴρ Σπαρτιάτης ὄνομα Ἀρίμνηστος ἀποκτίννυσι, λίθῳ τὴν κεφαλὴν πατάξας, ὥσπερ αὐτῷ προεσήμανε τὸ ἐν Ἀμφιάρεω μαντεῖον. ἔπεμψε γὰρ ἄνδρα Λυδὸν ἐνταῦθα, Κᾶρα δὲ ἕτερον εἰς Τροφωνίου ὁ ὁ bracketed in Sintenis 2 ; Blass reads εἰς τὸ Πτῷον ὁ with S, after Hercher, thus agreeing with Herodotus viii. 135. Μαρδόνιος· καὶ τοῦτον μὲν ὁ προφήτης Καρικῇ γλώσσῃ προσεῖπεν, 19.2. ὁ δὲ Λυδὸς ἐν τῷ σηκῷ τοῦ Ἀμφιάρεω κατευνασθεὶς ἔδοξεν ὑπηρέτην τινὰ τοῦ θεοῦ παραστῆναι καὶ κελεύειν αὐτὸν ἀπιέναι, μὴ βουλομένου δὲ λίθον εἰς τὴν κεφαλὴν ἐμβαλεῖν μέγαν, ὥστε δόξαι πληγέντα τεθνάναι τὸν ἄνθρωπον· καὶ ταῦτα μὲν οὕτω γενέσθαι λέγεται. τοὺς δὲ φεύγοντας εἰς τὰ ξύλινα τείχη καθεῖρξαν. ὀλίγῳ δʼ ὕστερον Ἀθηναῖοι τοὺς Θηβαίους τρέπονται, τριακοσίους τοὺς ἐπιφανεστάτους καὶ πρώτους διαφθείραντες ἐν αὐτῇ τῇ μάχῃ. | 19.1. 19.2. |
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9. Dio Chrysostom, Orations, 32.12-32.13 (1st cent. CE - missingth cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders Found in books: Renberg (2017) 381 | 32.12. In my own case, for instance, I feel that I have chosen that rôle, not of my own volition, but by the will of some deity. For when divine providence is at work for men, the gods provide, not only good counsellors who need no urging, but also words that are appropriate and profitable to the listener. And this statement of mine should be questioned least of all by you, since here in Alexandria the deity is most in honour, and to you especially does he display his power through almost daily oracles and dreams. Think not, therefore, that the god exercises his watchful care only over sleeping men, disclosing to each in private what is for his good, but that he is indifferent toward them when they are awake and would not disclose to them, in public and collectively, anything beneficial; for often in the past he has given aid to men in their waking moments, and also in broad daylight he has clearly foretold the future. 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 â if you are patient â with purpose and persuasiveness. |
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| 10. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai, evidence for outdoors incubation •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 670 |
| 11. Tertullian, On The Soul, 46.11, 48.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai •pasiphae, sanctuary at thalamai, association with ino •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders •pasiphae, sanctuary at thalamai, evidence for outdoors incubation •pasiphae, sanctuary at thalamai, location of sanctuary •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 13, 313, 316, 323 |
| 12. Philostratus The Athenian, Life of Apollonius, 2.37.2 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai Found in books: Renberg (2017) 313 |
| 13. Aelius Aristides, Orations, 42.8, 48.80 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders •pasiphae, sanctuary at thalamai, evidence for outdoors incubation •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 29, 670 |
14. Pausanias, Description of Greece, 1.34.4-1.34.5, 1.44.5, 3.26.1, 6.17.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai, terminology associated with oracular function •pasiphae, sanctuary at thalamai •pasiphae, sanctuary at thalamai, association with ino •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders •pasiphae, sanctuary at thalamai, evidence for outdoors incubation •pasiphae, sanctuary at thalamai, location of sanctuary Found in books: Renberg (2017) 10, 13, 313, 316| 1.34.4. ἔστι δὲ Ὠρωπίοις πηγὴ πλησίον τοῦ ναοῦ, ἣν Ἀμφιαράου καλοῦσιν, οὔτε θύοντες οὐδὲν ἐς αὐτὴν οὔτʼ ἐπὶ καθαρσίοις ἢ χέρνιβι χρῆσθαι νομίζοντες· νόσου δὲ ἀκεσθείσης ἀνδρὶ μαντεύματος γενομένου καθέστηκεν ἄργυρον ἀφεῖναι καὶ χρυσὸν ἐπίσημον ἐς τὴν πηγήν, ταύτῃ γὰρ ἀνελθεῖν τὸν Ἀμφιάραον λέγουσιν ἤδη θεόν. Ἰοφῶν δὲ Κνώσσιος τῶν ἐξηγητῶν χρησμοὺς ἐν ἑξαμέτρῳ παρείχετο, Ἀμφιάραον χρῆσαι φάμενος τοῖς ἐς Θήβας σταλεῖσιν Ἀργείων. ταῦτα τὰ ἔπη τὸ ἐς τοὺς πολλοὺς ἐπαγωγὸν ἀκρατῶς εἶχε· χωρὶς δὲ πλὴν ὅσους ἐξ Ἀπόλλωνος μανῆναι λέγουσι τὸ ἀρχαῖον, μάντεών γʼ οὐδεὶς χρησμολόγος ἦν, ἀγαθοὶ δὲ ὀνείρατα ἐξηγήσασθαι καὶ διαγνῶναι πτήσεις ὀρνίθων καὶ σπλάγχνα ἱερείων. 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. 1.44.5. ἐν Αἰγοσθένοις δὲ Μελάμποδος τοῦ Ἀμυθάονός ἐστιν ἱερὸν καὶ ἀνὴρ οὐ μέγας ἐπειργασμένος ἐν στήλῃ· καὶ θύουσι τῷ Μελάμποδι καὶ ἀνὰ πᾶν ἔτος ἑορτὴν ἄγουσι. μαντεύεσθαι δὲ οὔτε διʼ ὀνειράτων αὐτὸν οὔτε ἄλλως λέγουσι. καὶ τόδε ἄλλο ἤκουσα ἐν Ἐρενείᾳ τῇ Μεγαρέων κώμῃ, Αὐτονόην τὴν Κάδμου τῷ τε Ἀκταίωνος θανάτῳ, συμβάντι ὡς λέγεται, καὶ τῇ πάσῃ τοῦ οἴκου τοῦ πατρῴου τύχῃ περισσότερον ἀλγοῦσαν ἐνταῦθα ἐκ Θηβῶν μετοικῆσαι· καὶ Αὐτονόης μνῆμά ἐστιν ἐν τῇ κώμῃ ταύτῃ. 3.26.1. ἐς Θαλάμας δὲ ἐξ Οἰτύλου μῆκος τῆς ὁδοῦ στάδιοι περὶ τοὺς ὀγδοήκοντά εἰσι, κατὰ δὲ τὴν ὁδὸν ἱερόν ἐστιν Ἰνοῦς καὶ μαντεῖον. μαντεύονται μὲν οὖν καθεύδοντες, ὁπόσα δʼ ἂν πυθέσθαι δεηθῶσιν, ὀνείρατα δείκνυσί σφισιν ἡ θεός. χαλκᾶ δὲ ἕστηκεν ἀγάλματα ἐν ὑπαίθρῳ τοῦ ἱεροῦ, τῆς τε Πασιφάης καὶ Ἡλίου τὸ ἕτερον· αὐτὸ δὲ τὸ ἐν τῷ ναῷ σαφῶς μὲν οὐκ ἦν ἰδεῖν ὑπὸ στεφανωμάτων, χαλκοῦν δὲ καὶ τοῦτο εἶναι λέγουσι. ῥεῖ δὲ καὶ ὕδωρ ἐκ πηγῆς ἱερᾶς πιεῖν ἡδύ· Σελήνης δὲ ἐπίκλησις καὶ οὐ Θαλαμάταις ἐπιχώριος δαίμων ἐστὶν ἡ Πασιφάη. 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. | 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. 1.34.5. 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. 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. 3.26.1. 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 . 6.17.6. 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. |
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| 15. Zenobius, Proverbs of Lucillus Tarrhaeus And Didymus, 2.22 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai Found in books: Renberg (2017) 323 |
| 16. Cassius Dio, Roman History, 73.7.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 13 |
| 17. Julian (Emperor), Against The Galileans, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 13 |
| 18. John Rufus, Life of Peter The Iberian, 99 (5th cent. CE - 5th cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders Found in books: Renberg (2017) 381 |
| 19. Evagrius Scholasticus, Ecclesiastical History, 2.5 (6th cent. CE - 6th cent. CE) Tagged with subjects: •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders Found in books: Renberg (2017) 381 |
| 20. Ancient Near Eastern Sources, Stele of The Vultures, None Tagged with subjects: •nan Found in books: nan nan nan nan nan |
| 21. Epigraphy, Tam, None Tagged with subjects: •nan Found in books: nan nan |
| 22. Epigraphy, I.Aleximp, 44 Tagged with subjects: •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders Found in books: Renberg (2017) 381 |
| 23. Pseudo-Callisthenes, Historia Alexandri Magni, 1.33 Tagged with subjects: •pasiphae, sanctuary at thalamai •pasiphae, sanctuary at thalamai, dedication recording ephors consultation •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders •pasiphae, sanctuary at thalamai, location of sanctuary •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 317 |
| 25. Plutarch, Titulus, 7.2-7.4 Tagged with subjects: •pasiphae, sanctuary at thalamai •pasiphae, sanctuary at thalamai, association with ino •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders •pasiphae, sanctuary at thalamai, evidence for outdoors incubation •pasiphae, sanctuary at thalamai, location of sanctuary •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 316, 381 |
| 26. Anon., Geoponica, 2.35.8 Tagged with subjects: •pasiphae, sanctuary at thalamai Found in books: Renberg (2017) 313 |
| 27. Ancient Near Eastern Sources, Gudea, Cylinder A, None Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan |
| 28. Epigraphy, Seg, 44.505 Tagged with subjects: •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 10 |
| 29. Epigraphy, Ig V,1, 1317 Tagged with subjects: •pasiphae, sanctuary at thalamai •pasiphae, sanctuary at thalamai, association with ino •pasiphae, sanctuary at thalamai, dedication recording ephors consultation •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders •pasiphae, sanctuary at thalamai, evidence for outdoors incubation •pasiphae, sanctuary at thalamai, location of sanctuary •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 316, 317, 318 |
| 30. Epigraphy, Ig Iv ,1, None Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan |
| 31. Epigraphy, Epigr. Tou Oropou, 277 Tagged with subjects: •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 10 |
| 32. Ancient Near Eastern Sources, Saa Iii, None Tagged with subjects: •pasiphae, sanctuary at thalamai •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders Found in books: Renberg (2017) 29, 30 |
| 33. Plutarch, Agis, 9.1-9.4 Tagged with subjects: •pasiphae, sanctuary at thalamai •pasiphae, sanctuary at thalamai, association with ino •pasiphae, sanctuary at thalamai, divinatory incubation by spartan leaders •pasiphae, sanctuary at thalamai, evidence for outdoors incubation •pasiphae, sanctuary at thalamai, location of sanctuary •pasiphae, sanctuary at thalamai, terminology associated with oracular function Found in books: Renberg (2017) 13, 316 |
34. Strabo, Geography, 11.7.1, 17.1.17 Tagged with subjects: •pasiphae, sanctuary at thalamai, terminology associated with oracular function •pasiphae, sanctuary at thalamai Found in books: Renberg (2017) 13, 313 | 11.7.1. Those nomads, however, who live along the coast on the left as one sails into the Caspian Sea are by the writers of today called Daae, I mean, those who are surnamed Aparni; then, in front of them, intervenes a desert country; and next comes Hyrcania, where the Caspian resembles an open sea to the point where it borders on the Median and Armenian mountains. The shape of these mountains is crescent-like along the foothills, which end at the sea and form the recess of the gulf. This side of the mountains, beginning at the sea, is inhabited as far as their heights for a short stretch by a part of the Albanians and the Armenians, but for the most part by Gelae, Cadusii, Amardi, Vitii, and Anariacae. They say that some of the Parrhasii took up their abode with the Anariacae, who, they say, are now called Parsii; and that the Aenianes built a walled city in the Vitian territory, which, they say, is called Aeniana; and that Greek armour, brazen vessels, and burial places are to be seen there; and that there is also a city Anariace there, in which, they say, is to be seen an oracle for sleepers, and some other tribes that are more inclined to brigandage and war than to farming; but this is due to the ruggedness of the region. However, the greater part of the seaboard round the mountainous country is occupied by Cadusii, for a stretch of almost five thousand stadia, according to Patrocles, who considers this sea almost equal to the Pontic Sea. Now these regions have poor soil. 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. |
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