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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
area, sanctuary, water and prophecy of ezekiel, dead sea and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 309, 310, 342
sanctuari, curator arcae Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 226
sanctuaries Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 65, 160, 162, 168, 217
Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 21, 41, 64, 65, 66, 68, 87, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 114, 116, 124, 127, 130, 131, 134, 135, 136, 137, 138, 139, 140, 141, 142, 166, 172, 173, 175, 176, 240, 251, 255, 257
Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 50, 51, 182, 183, 186, 187, 188, 192, 197
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 108, 109, 110, 111, 112, 123
Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 9, 40
Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 15, 20, 38, 142, 144, 157, 158, 159, 284
Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 10, 131, 132, 133, 134, 246, 247
Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 12, 30, 31, 32, 33, 34, 39, 45, 47, 48, 51, 52, 53, 62, 91, 100, 111, 127, 128, 134, 135, 138, 139, 140, 141, 142, 144, 150, 161, 162, 163, 165, 171, 176, 178, 182, 192, 195, 205, 218, 224, 228, 250, 283
sanctuaries, accommodation of visitors Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 13
sanctuaries, and apollo of delphi Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 57, 105, 131, 132, 137, 138, 172, 243
sanctuaries, and chthonic divinities, healing Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 32
sanctuaries, and communications Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 288, 289, 296
sanctuaries, and daimones Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23
sanctuaries, and dedications Mikalson (2010), Greek Popular Religion in Greek Philosophy, 99, 100
sanctuaries, and games, panhellenic Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 61
sanctuaries, and incubation, slonta, rupestral Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 525
sanctuaries, and oaths Mikalson (2010), Greek Popular Religion in Greek Philosophy, 57, 195
sanctuaries, and service to gods Mikalson (2010), Greek Popular Religion in Greek Philosophy, 32, 105, 131, 243
sanctuaries, and temples of hephaestus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 235, 247, 248, 249, 250, 383
sanctuaries, and temples, //ebookcentral.proquest.com/lib/haifa/detail.action?docid= Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 186, 301, 316
sanctuaries, and temples, aphrodite Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 255, 256, 259, 272, 276, 277
sanctuaries, and temples, apollo Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 83, 137, 139, 143, 154, 155, 171, 174
sanctuaries, and temples, artemis Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143, 165, 166, 174, 180, 182, 183, 184, 193, 197, 268
sanctuaries, and temples, athena Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 199
sanctuaries, and temples, cronus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 18
sanctuaries, and temples, demeter Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 85, 98, 102, 103, 104, 105, 106, 108, 109, 110
sanctuaries, and temples, dionysus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 186, 301, 316
sanctuaries, and temples, hera Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 40, 42, 43, 44, 45, 257
sanctuaries, and temples, of aphrodite Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 255, 256, 259, 272, 276, 277
sanctuaries, and temples, of apollo Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 83, 137, 139, 143, 154, 155, 171, 174
sanctuaries, and temples, of artemis Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143, 165, 166, 174, 180, 182, 183, 184, 193, 197, 268
sanctuaries, and temples, of athena Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 199
sanctuaries, and temples, of demeter Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 85, 98, 102, 103, 104, 105, 106, 108, 109, 110
sanctuaries, and temples, of hephaestus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 235, 247, 248, 249, 250, 383
sanctuaries, and temples, of hera Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 40, 42, 43, 44, 45, 257
sanctuaries, and temples, of poseidon Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 77, 78, 80, 83, 90
sanctuaries, and temples, of zeus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 14, 15, 17, 18, 19, 22, 23, 24
sanctuaries, and temples, poseidon Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 77, 78, 80, 83, 90
sanctuaries, and temples, rhea Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 18
sanctuaries, and temples, zeus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 13, 14, 15, 17, 18, 19, 22, 23, 24
sanctuaries, and, clothing, entry into Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 16
sanctuaries, and, pasture Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 27, 28
sanctuaries, and, perirrhanteria Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 27
sanctuaries, and, purification Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 16, 42, 77, 79
sanctuaries, and, purification, entry into Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 76, 211
sanctuaries, and, purity Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 14, 16
sanctuaries, and, trees Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 22, 26, 27, 78, 189
sanctuaries, and, water Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 29, 80
sanctuaries, antiochos iii, seleucid, “the great”, establishment archpriest of all Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 199, 266
sanctuaries, apollo, and Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 253
sanctuaries, architectural remains Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 52, 98, 110, 148, 149, 181
sanctuaries, aristotle on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 132, 133, 177, 246
sanctuaries, as welfare institutions Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 101
sanctuaries, asklepieia and lesser cult sites, gortys, upper and lower Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 149, 161
sanctuaries, beauty of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 31, 32, 33, 34, 48, 99, 101, 102, 139, 196, 243, 260, 261, 262, 263, 264
sanctuaries, beyond egypt, religion, egyptian and greco-egyptian, dietary and purity rules for Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 210, 211, 212, 244, 627
sanctuaries, boundaries of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 22, 23, 36, 39
Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 30, 45, 127, 128, 138, 175, 194, 218
sanctuaries, boundaries, of the Jouanna (2012), Greek Medicine from Hippocrates to Galen, 109
sanctuaries, burial in Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 22
sanctuaries, care and repair of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 31, 34, 52, 53, 54, 97, 99, 101, 102, 131, 135, 139, 152, 197, 209, 210, 221, 236, 252
sanctuaries, caria/carians Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 512
sanctuaries, civic buildings, conversion, of Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 175, 180, 212, 213, 215, 217
sanctuaries, classification of Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 11, 224, 225, 226, 227
sanctuaries, conspicuous display at Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 57, 69, 101, 111, 119, 120, 176, 177, 211, 218, 224, 232, 252, 264, 290
sanctuaries, construction and Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 33, 36, 39, 86
sanctuaries, controversial control of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 8, 9, 141, 154, 155, 174, 175, 176, 177, 195, 196, 197, 198, 199, 200, 347, 366, 367, 368, 369, 370, 371
sanctuaries, cornelius sulla, lucius, treatment of cities and Wilding (2022), Reinventing the Amphiareion at Oropos, 199, 205, 206, 207, 208, 210, 211, 212, 213, 214, 215, 216, 252
sanctuaries, decline of pagan Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 139
sanctuaries, dedications in Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 31, 32
sanctuaries, destruction, of temples / Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 19, 20, 36, 38, 126, 130, 138, 140, 141, 144, 148, 201, 287, 294, 365
sanctuaries, dining in Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 25
sanctuaries, dining, at Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 25, 30
sanctuaries, documents associated with Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 9, 10, 13, 14
sanctuaries, drawing non-local clientele, asklepieia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120, 121, 122, 123
sanctuaries, dumping and Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 28
sanctuaries, eccentric Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 113
sanctuaries, entry into Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 14, 21
sanctuaries, exclusive, panhellenic Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 9, 191, 192, 195, 200, 201
sanctuaries, extra-urban Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 24
sanctuaries, extravagant clothing, objects banned from Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 59
sanctuaries, federation Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 43, 94, 100, 241, 253
sanctuaries, fire and Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 25
sanctuaries, foreigners, excluded from Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 19
sanctuaries, foundation and development, oracles Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 38
sanctuaries, founded by divination Mikalson (2010), Greek Popular Religion in Greek Philosophy, 122, 132, 133, 134, 137, 138, 177, 196
sanctuaries, founding of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 33, 34, 36
sanctuaries, fountain houses at Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 6, 7, 38
sanctuaries, from local to theoric Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 195, 196, 197, 198, 199, 200
sanctuaries, frontier Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 30, 172, 239, 417, 418
sanctuaries, gathering cities about them Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 284, 285
sanctuaries, healing Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 69, 71, 74, 77, 80, 93, 97, 214
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 98, 113
sanctuaries, hispania citerior, cueva de la santa cruz and los casares Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 563, 564
sanctuaries, homicide, barred from Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 210, 211, 386
sanctuaries, honouring Mikalson (2010), Greek Popular Religion in Greek Philosophy, 153, 164, 175
sanctuaries, honouring the gods, and their Mikalson (2010), Greek Popular Religion in Greek Philosophy, 153, 163, 175
sanctuaries, honours, for Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 44
sanctuaries, impiety, of violating and destroying Mikalson (2003), Herodotus and Religion in the Persian Wars, 19, 25, 36, 37, 39, 47, 72, 73, 74, 75, 81, 82, 86, 89, 90, 108, 109, 114, 125, 126, 130, 134, 135, 142, 143, 215
sanctuaries, implements belonging to Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 30
sanctuaries, in athens Parker (2005), Polytheism and Society at Athens, 50, 54, 55, 56, 57
sanctuaries, in attica Parker (2005), Polytheism and Society at Athens, 57, 58, 59, 61, 62
sanctuaries, in attica, cult associations Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 189
sanctuaries, in magnesia Mikalson (2010), Greek Popular Religion in Greek Philosophy, 21, 52, 132, 133, 134, 141, 244
sanctuaries, in teithras Parker (2005), Polytheism and Society at Athens, 65, 334
sanctuaries, individual consultations, oracles Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 53
sanctuaries, items forbidden in Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 16, 17
sanctuaries, jewellery, objects banned from Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 59
sanctuaries, jewelry, banned in Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 16
sanctuaries, leasing of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 39, 40, 189
sanctuaries, location for myth Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 136
sanctuaries, lodging in Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 26
sanctuaries, magna graecia, south italy and sicily, temples and Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 573, 576, 581
sanctuaries, maintenance of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 39
sanctuaries, management of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 9, 13, 291
sanctuaries, mediating Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 195, 290, 336
sanctuaries, methods of divination, oracles Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 12, 16, 20, 32, 36, 37, 38
sanctuaries, migrating Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 270, 324, 345, 346, 351
sanctuaries, non-incubatory religion, greek, stoas at functions Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 148, 149, 541, 686, 687
sanctuaries, not quite panhellenic, panhellenic Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 336, 338
sanctuaries, oaths, in Mikalson (2010), Greek Popular Religion in Greek Philosophy, 157, 195
sanctuaries, of artemis, krateriskoi, from Parker (2005), Polytheism and Society at Athens, 234
sanctuaries, of asklepioss asklepieia, incubation at offspring/descendants, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 304, 305, 306, 307
sanctuaries, of dionysus Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 157, 179
sanctuaries, of helios in magnesia Mikalson (2010), Greek Popular Religion in Greek Philosophy, 21
sanctuaries, of isis and sarapis, dream interpreters/interpretation, greece and rome, at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 153, 349, 356, 357, 358, 389, 390, 717, 718, 719, 726, 727, 729, 731
sanctuaries, of phratriarchs Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 163, 164, 166
sanctuaries, of zeus Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 257
sanctuaries, officials of Mikalson (2010), Greek Popular Religion in Greek Philosophy, 108
sanctuaries, olympia Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 15, 18, 227
sanctuaries, on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 132, 133, 177, 246
sanctuaries, oracles, delphi Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 53
sanctuaries, oracular Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 123
sanctuaries, panhellenic Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 23
sanctuaries, pastophoroi, egyptian cult officials, pastophoria at specific Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 419, 420, 722
sanctuaries, pasture and Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 27, 28
sanctuaries, periurban Parker (2005), Polytheism and Society at Athens, 55, 56, 57, 58
sanctuaries, pollution of Mikalson (2010), Greek Popular Religion in Greek Philosophy, 65, 99, 100, 133
sanctuaries, pollution, objects banned from Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 51
sanctuaries, pollution, of Mikalson (2010), Greek Popular Religion in Greek Philosophy, 65, 99, 100, 133
sanctuaries, priests, privileges of Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 74, 82, 166, 167, 175
sanctuaries, private Mikalson (2010), Greek Popular Religion in Greek Philosophy, 52, 102, 103, 122, 133, 134, 141, 153, 159, 194, 244
sanctuaries, proper respect for gods, and Mikalson (2010), Greek Popular Religion in Greek Philosophy, 141, 153
sanctuaries, protection of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 21, 30
sanctuaries, purification of Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 79
sanctuaries, purity rules for entry Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 14, 18, 216
sanctuaries, religion, egyptian and greco-egyptian, claim of incubation at unidentified hispania citerior Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 563, 564
sanctuaries, religion, greek, dream invitations to enter lydian underworld Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 297, 298
sanctuaries, religious correctness, and Mikalson (2010), Greek Popular Religion in Greek Philosophy, 141
sanctuaries, relocation, tanagra Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 37, 38
sanctuaries, repair Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 38, 39, 46
sanctuaries, restrictions concerning Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 52, 119, 123, 124, 127, 129, 137, 139, 142, 150, 151, 175, 240, 269, 300
sanctuaries, retail trade in Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 290, 291
sanctuaries, robbing of Mikalson (2010), Greek Popular Religion in Greek Philosophy, 10, 99, 151, 194
sanctuaries, rural, structuring territory Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 294, 295
sanctuaries, sexual intercourse, in Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 212
sanctuaries, sites across ancient world, oracles Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 32, 36
sanctuaries, slaves, refuge at Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 293
sanctuaries, statues, in temples and Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 130
sanctuaries, temples and Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 40, 41, 55, 87, 129, 130, 136, 171, 175, 182, 183, 189, 190
sanctuaries, terraced Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 57, 124, 129, 194
sanctuaries, territorial negotation Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 147, 148, 159, 160, 336
sanctuaries, therapeutae, housing and Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 49, 50, 51, 61, 79, 173, 174, 175, 199, 204, 215, 216
sanctuaries, thorikos, settlement and Parker (2005), Polytheism and Society at Athens, 69
sanctuaries, through, migrations, myths of claims to Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 345, 346
sanctuaries, tombs near Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 132, 150, 173, 182, 220, 228, 359, 363, 386, 387
sanctuaries, tour of Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 140, 141, 142, 143, 144
sanctuaries, trees in Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 26, 27
sanctuaries, tribes Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1037
sanctuaries, upkeep of Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 156
sanctuaries, violence against pagan Huttner (2013), Early Christianity in the Lycus Valley, 306, 347, 348
sanctuaries, votive reliefs from other Parker (2005), Polytheism and Society at Athens, 39
sanctuaries, water sources Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 29
sanctuaries, weapons, barred from Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 16
sanctuaries, with both divinatory and therapeutic incubation, incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 29
sanctuaries, with both incubation and other forms of divination, incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 28
sanctuaries, with incubation, incubation, terms for Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 13
sanctuaries, women, barred from Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 18, 19
sanctuaries, zeno on Mikalson (2010), Greek Popular Religion in Greek Philosophy, 134
sanctuaries, ‘extra-urban’ Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 19, 30, 32, 214, 417
sanctuaries/temples Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 13, 14, 15, 227, 230, 231, 233, 234, 236
sanctuaries/temples, altars Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 15, 230
sanctuaries/temples, architecture Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 230, 236
sanctuaries/temples, asylum Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16
sanctuaries/temples, catchment areas Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 274, 280
sanctuaries/temples, delos Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16, 236, 278, 280, 281
sanctuaries/temples, festivals and courtship Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16, 262
sanctuaries/temples, prohibition on sexual intercourse Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 18
sanctuaries/temples, sacred law/prescriptions Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 15, 16, 17, 18, 102
sanctuaries/temples, sacred prostitution Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 18, 380
sanctuaries/temples, sacred space Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 230, 231, 233, 234, 236
sanctuaries/temples, votive offerings Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 15, 16, 17, 59, 60, 100, 172, 173, 231, 452
sanctuaries’, as term, ‘country Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 19, 417, 418
sanctuary Athanassaki and Titchener (2022), Plutarch's Cities, 6, 29, 41, 47, 48, 49, 50, 51, 52, 53, 54, 55, 57, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 84, 87, 90, 92, 94, 95, 96, 127, 214, 314
Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 17, 21, 168, 236, 271
Bernabe et al. (2013), Redefining Dionysos, 25, 26, 27, 29, 30, 32, 33, 34, 62, 72, 76, 82, 90, 108, 126, 135, 136, 139, 267, 291, 346, 373, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 427, 474, 550
Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 33, 36, 38, 61, 80, 121, 161, 162, 171, 177, 181, 182, 183, 185, 187, 269, 287
Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 165, 166, 167, 231, 253, 286, 287, 292, 295, 296, 297, 361
Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 280, 281, 282, 308, 345
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 74, 245
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 1, 4, 5, 7, 12, 14, 16, 18, 19, 22, 179, 208, 224, 241, 270, 286, 290, 349, 365, 371
Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 113, 211, 216
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 802, 803, 845, 851, 852
Levine (2005), The Ancient Synagogue, The First Thousand Years, 4, 23, 25, 79, 133, 157, 199, 200, 204, 206, 229, 238, 240, 264, 292, 316, 330, 333, 335, 336, 340, 341, 356, 357, 359, 375, 486, 489, 503
Levison (2009), Filled with the Spirit, 52, 61, 64, 65, 91, 212, 213, 220, 285, 300, 301, 376
Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 132, 133, 295
Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 31, 70, 75, 162
Nicklas et al. (2010), Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions, 144, 238
Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 121, 123, 124, 128, 129, 131, 153
Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 83, 88, 96, 106, 127, 207, 217, 227, 228, 271
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 33, 43, 45, 51, 53, 64, 77, 123, 124, 125, 126, 127, 128, 129, 130, 132, 135, 150, 162, 188, 191, 287, 322
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 173, 197, 198, 199, 200, 201, 203, 288, 301, 306
Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 6, 25, 31, 50, 53, 57, 102, 148, 164, 168, 171, 176, 179, 186, 190, 222, 227, 254
Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 20, 31, 88, 304, 382, 461, 468, 477
de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 267, 277, 313, 366
sanctuary, Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 106, 301, 318
sanctuary, abandonment of sanctuaries, Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 7, 9, 138, 143
sanctuary, accommodation at Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 300, 395, 833, 834
sanctuary, aigai in cilicia, asclepius Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 48, 49, 125
sanctuary, amphilochos, divinatory incubation at mallos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 13, 313, 320, 321
sanctuary, and area, olympieion of athens Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 265
sanctuary, and cult of leto Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 351
sanctuary, and female modesty Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 199, 200, 201, 203, 326
sanctuary, and oracle delphi, at Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 37, 80, 182, 240, 257, 265, 321, 348, 363
sanctuary, and orgeones of egretes Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 40, 88
sanctuary, and ploutonion, hierapolis, phrygia, claims of incubation at apollo Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 533, 534, 535, 536, 537, 538
sanctuary, and theater of dionysus eleuthereus, athens Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 301
sanctuary, apollo Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 85, 100, 125, 126, 139, 162
sanctuary, apollo pythios in child-rearing Parker (2005), Polytheism and Society at Athens, 430, 431
sanctuary, architecture, ras el-soda Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 470, 471, 472, 473, 474, 475, 476, 514, 515
sanctuary, as semneion Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 173, 330
sanctuary, asclepius, of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 100, 101, 138, 139, 171, 172, 242, 256
sanctuary, asklepieion, pagan Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 7, 121, 158, 165, 294, 323
sanctuary, at akraiphnion in boiotxzia, apollo, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16
sanctuary, at amphipolis, asclepius Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 60
sanctuary, at arkesine, hera Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 25, 26
sanctuary, at athens Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 191
sanctuary, at athens, artemis, goddess Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 100, 101, 233, 234
sanctuary, at athens, asclepius Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 38, 64
sanctuary, at athens, athena, goddess Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16
sanctuary, at brauron, artemis, goddess Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 274, 492, 493, 494, 495, 496, 525, 532
sanctuary, at brauron, temple, of artemis in the Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
sanctuary, at calchedon, asclepius Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 28, 74
sanctuary, at cnidus, dionysus, bacchus Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 26
sanctuary, at corinth Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
sanctuary, at corinth, apollo, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 576
sanctuary, at delos, apollo, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 13, 14, 16, 87, 236, 278, 280, 281, 330
sanctuary, at delos, artemis, goddess Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 236, 278, 280, 281
sanctuary, at delphi Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 42, 122
sanctuary, at delphi, apollo, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16, 17, 137, 478, 479, 480
sanctuary, at didyma, apollo, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 265, 483, 593
sanctuary, at dodona, zeus, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 154, 425, 451, 478, 479, 659
sanctuary, at dreros, apollo Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 273
sanctuary, at eleusis, renovation of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 300
sanctuary, at emborio, athena, goddess Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 17
sanctuary, at epidaurus, asclepius Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 17, 60, 71, 74
Wolfsdorf (2020), Early Greek Ethics, 541
sanctuary, at epidaurus, asklepios, god and cult Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 506, 508, 509, 510, 512, 514, 625
sanctuary, at erythrae, asclepius Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 64, 65
sanctuary, at ialysus, alektrona Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 14, 15
sanctuary, at ilium Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 50
sanctuary, at kalapodi, apollo, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 15
sanctuary, at kalapodi, artemis, goddess Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 15
sanctuary, at kato syme, hermes Hitch (2017), Animal sacrifice in the ancient Greek world, 41
sanctuary, at korope, apollo Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 10, 11, 27
sanctuary, at labraunda, zeus Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 20
sanctuary, at labraunda, zeus, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 267
sanctuary, at lissos, asclepius Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 339
sanctuary, at lycosura, despoina Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 16, 17, 217, 218
sanctuary, at magnesia-on-the-maeander, artemis, goddess Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 544, 546, 547
sanctuary, at magnesia-on-the-maeander, zeus, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 544
sanctuary, at miletus, apollo, delphinios Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 31, 128
sanctuary, at mount hymettos, zeus, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 100
sanctuary, at mount lykaion, zeus, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 15
sanctuary, at mount olympos, zeus, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 15, 18, 56, 83, 298
sanctuary, at onchestos, poseidon Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 258
sanctuary, at oropus, amphiaraus Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 6, 7, 9, 10, 13, 32, 221
sanctuary, at pantikapaion, apollo, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 593
sanctuary, at pantikapaion, artemis, goddess Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 594
sanctuary, at pasiphae, thalamai, association with ino Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 316
sanctuary, at pasiphae, thalamai, dedication recording ephors consultation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 317, 318
sanctuary, at pasiphae, thalamai, divinatory incubation by spartan leaders Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 29, 30, 47, 316, 317, 318, 381
sanctuary, at pasiphae, thalamai, evidence for outdoors incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 316, 670
sanctuary, at pasiphae, thalamai, terminology associated with oracular function Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 10, 13, 316, 317, 670
sanctuary, at rhodes, asclepius Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 31
sanctuary, at sanctuary, pasiphae, thalamai, location of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 316, 317
sanctuary, at sardis, artemis Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 21
sanctuary, at syracuse, apollo, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 573, 576
sanctuary, at syracuse, athena, goddess Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 573
sanctuary, at syracuse, zeus, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 573, 574
sanctuary, at tegea, athena Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 25, 27, 28
sanctuary, at thalamai, pasiphae Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 30, 313, 316, 317, 318, 323
sanctuary, at the athenian acropolis, dionysos, bacchus, god Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 181
sanctuary, at the piraeus, asclepius Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 64
sanctuary, at tralles, dionysus Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 21
sanctuary, at xanthus, leto Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 16, 26, 46, 83
sanctuary, athena nikephoros of pergamum, of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 96, 97, 101, 111
sanctuary, athribis, unidentified Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 426, 551
sanctuary, civic, sanctuaries, Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 140, 143
sanctuary, collapse of sanctuaries, Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 19, 23, 168
sanctuary, construction of Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 158
sanctuary, corinth, incubation by bellerophon at athena Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 101, 102, 670
sanctuary, daphne, apollo Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 12
sanctuary, day of atonement, heavenly Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 394, 397
sanctuary, dedicatory formulas and incubation, thessalonika egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 391, 392
sanctuary, dedicatory reliefs with ears, thessalonika egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 352
sanctuary, defilement of salvation history Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 95
sanctuary, delos, ear dedication at syrian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 353
sanctuary, demeter, knidos Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 236, 333
sanctuary, demeter, mytilene Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 172
sanctuary, earthly Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 2, 341, 342, 402, 411, 421, 422, 423, 424, 425
sanctuary, entrance, religion, greek, purificatory sprinkling ritual at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 240, 241
sanctuary, entrances, asklepieia, purification at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 240, 243
sanctuary, epidauros asklepieion, apollo maleatas cult and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 127, 161, 172, 173, 174, 252, 533
sanctuary, epidauros miracle inscriptions, testimonies with cures obtained after leaving Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 176, 177
sanctuary, heavenly Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 427
sanctuary, herculaneum, paintings with egyptian Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 474
sanctuary, hesiod, on apollo’s Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 142
sanctuary, improvements, kos asklepieion, oracles pertaining to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 117
sanctuary, in colonus Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 7, 28
sanctuary, in heaven Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 427
sanctuary, in pytho, apollo’s Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 142
sanctuary, initiate stands before, isis, statue of silver-wrought, on temple steps, in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 310
sanctuary, initiated, into divine mysteries, into the mysteries of the awful Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17
sanctuary, interaction of greek gods, landscape and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 42, 43, 44, 45, 154, 155
sanctuary, interaction of sanctuaries, and temples, landscape and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 42, 43, 44, 45, 154, 155
sanctuary, interaction with, literature Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 42, 43, 44, 45, 154, 155
sanctuary, intercourse, in Brule (2003), Women of Ancient Greece, 18
sanctuary, isis aretalogy, maroneia egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 332, 351, 364, 365, 368, 369
sanctuary, isis aretalogy, thessalonika egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
sanctuary, isis maroneia egyptian aretalogy, priesthoods of sarapis and isis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 331, 332
sanctuary, lairbenos Huttner (2013), Early Christianity in the Lycus Valley, 29, 48, 105, 106, 107, 108, 109, 133, 260
sanctuary, land Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 294
sanctuary, language, demeter Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 172
sanctuary, lenaion Bernabe et al. (2013), Redefining Dionysos, 108
sanctuary, leto, in child-rearing Parker (2005), Polytheism and Society at Athens, 430, 431
sanctuary, lex sacra, isis, megalopolis egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 244, 248
sanctuary, lex sacra, megalopolis, egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 244, 248
sanctuary, literary and sub-literary works, egypt, greek, oxyrhynchus fragment set at thoeris Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 740, 741
sanctuary, lousoi, city developing around Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 285
sanctuary, male/female divided space in Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 197, 198, 199, 200, 201, 203, 272, 288, 289, 306, 326
sanctuary, mambre Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 49, 279, 284
sanctuary, management and, decrees Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 14
sanctuary, marinos, on asclepius’s Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 72
sanctuary, method of divination, oracular Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 2, 32
sanctuary, mikdash me'at as temporary Ganzel and Holtz (2020), Contextualizing Jewish Temples, 126
sanctuary, miqdash meat lesser, diminished Levine (2005), The Ancient Synagogue, The First Thousand Years, 4, 24, 25, 26, 79, 357, 632
sanctuary, mithraeum, mithraic Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 68, 71, 72, 75
sanctuary, near ilissus heracles, athens Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 29
sanctuary, near modern philia, athena itonia in thessaly Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 68, 69, 70, 72, 73, 74, 75, 76, 78
sanctuary, nemausus egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 686
sanctuary, nikephorion Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 233, 237, 240
sanctuary, of aiane, pluto, speculation regarding incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 525
sanctuary, of amenhotep and deir el-bahari, imhotep, amenhotep and imhotep as physicians Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 449, 456, 457
sanctuary, of amenhotep and deir el-bahari, imhotep, amenhoteps popularity greater than imhoteps Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 455, 456, 473
sanctuary, of amenhotep and deir el-bahari, imhotep, availability of both divinatory and therapeutic incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 29
sanctuary, of amenhotep and deir el-bahari, imhotep, bark shrine Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 460, 466, 471, 474, 475, 477, 479, 585
sanctuary, of amenhotep and deir el-bahari, imhotep, claim of voice-oracles Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 460, 472, 474, 584, 585
sanctuary, of amenhotep and deir el-bahari, imhotep, cult personnel Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 464, 465, 476, 720
sanctuary, of amenhotep and deir el-bahari, imhotep, deir el-bahari and karnak link Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 502
sanctuary, of amenhotep and deir el-bahari, imhotep, divinatory incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 451, 452, 453, 465, 466, 467, 468, 469, 470, 471, 472, 473
sanctuary, of amenhotep and deir el-bahari, imhotep, documentary sources overview Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 451, 452, 453, 454
sanctuary, of amenhotep and deir el-bahari, imhotep, dreams in demotic sources Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 456, 465, 466, 467, 468, 469, 470
sanctuary, of amenhotep and deir el-bahari, imhotep, early evidence for incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 96, 98, 451
sanctuary, of amenhotep and deir el-bahari, imhotep, ethnicity of visitors Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 96, 98, 99, 452, 453, 502
sanctuary, of amenhotep and deir el-bahari, imhotep, identity of temple-sharing gods Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 454
sanctuary, of amenhotep and deir el-bahari, imhotep, imhotep as possible intermediary for amenhotep Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 460, 479, 480, 481, 619
sanctuary, of amenhotep and deir el-bahari, imhotep, imhotep worshiped as asklepios by greek visitors Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 425, 454, 455, 456, 461, 473
sanctuary, of amenhotep and deir el-bahari, imhotep, in late antiquity Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 453
sanctuary, of amenhotep and deir el-bahari, imhotep, introduction of imhotep Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 453, 454, 455, 473
sanctuary, of amenhotep and deir el-bahari, imhotep, location of graffiti Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 474
sanctuary, of amenhotep and deir el-bahari, imhotep, multi-night visits Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 465, 466, 467, 468, 469, 470, 471, 472, 739, 740
sanctuary, of amenhotep and deir el-bahari, imhotep, ostrakon with greek oracular text Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 471, 472
sanctuary, of amenhotep and deir el-bahari, imhotep, polyaratos ostrakon and asklepios healing narratives Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 266, 463
sanctuary, of amenhotep and deir el-bahari, imhotep, possibility of proxy inquiries Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 472
sanctuary, of amenhotep and deir el-bahari, imhotep, presence of hygieia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 425, 454, 457, 460, 461, 473, 475, 606
sanctuary, of amenhotep and deir el-bahari, imhotep, proskynema texts Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 452, 455, 456, 457, 461, 465, 466, 471
sanctuary, of amenhotep and deir el-bahari, imhotep, ptolemaic expansion and redecoration Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 453, 454, 455
sanctuary, of amenhotep and deir el-bahari, imhotep, ptolemaic portico Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 471, 475
sanctuary, of amenhotep and deir el-bahari, imhotep, question of deir el-bahari as sanatorium Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 465, 466
sanctuary, of amenhotep and deir el-bahari, imhotep, question of imhotep as oracular Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 468, 472, 473
sanctuary, of amenhotep and deir el-bahari, imhotep, question of setting for incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 463, 464, 474, 475, 476, 477, 479
sanctuary, of amenhotep and deir el-bahari, imhotep, recording of cures Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 464, 465
sanctuary, of amenhotep and deir el-bahari, imhotep, specific ailments prompting visits Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 456
sanctuary, of amenhotep and deir el-bahari, imhotep, suppliants use of letters to the gods Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 464, 472, 482, 506
sanctuary, of amenhotep and deir el-bahari, imhotep, texts with numbered dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 470, 718
sanctuary, of amenhotep and deir el-bahari, imhotep, therapeutic incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 456, 457, 458, 459, 460, 461, 462, 463, 464, 465, 466, 497, 498, 499, 500, 501, 502
sanctuary, of amenhotep and deir el-bahari, imhotep, upper and lower ml-shrines Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 18, 465, 476, 477, 479, 502
sanctuary, of amenhotep and deir el-bahari, imhotep, visit by physicians Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 456, 490
sanctuary, of amenhotep and deir el-bahari, imhotep, visited for fertility issues Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 482, 606
sanctuary, of amenhotep and imhotep, alternative to divinatory deir el-bahari, incubation, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 472
sanctuary, of amenhotep and imhotep, alternatives to therapeutic deir el-bahari, incubation, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 457, 458, 464, 465
sanctuary, of amenhotep and imhotep, consultation for fever by ḥor, son of deir el-bahari, nes[---], ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 460, 464, 479, 480, 481, 619
sanctuary, of amenhotep and imhotep, deir el-bahari Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 448, 449, 451, 452, 453, 454, 455, 456, 457, 458, 459, 460, 461, 462, 463, 464, 465, 466, 467, 468, 469, 470, 471, 472, 473, 474, 475, 476, 477, 479, 480, 481, 482, 483
sanctuary, of amenhotep and imhotep, gate-keepers deir el-bahari, ı҆rı҆-ʿꜣ.w, in cult Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 476, 720
sanctuary, of amenhotep and imhotep, incubation during deir el-bahari, festivals, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 739, 740
sanctuary, of amenhotep and imhotep, visit of andromachos, macedonian deir el-bahari, laborer Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 214, 457, 458, 464, 465
sanctuary, of amenhotep and imhotep, visit of athenodoros, roman deir el-bahari, soldier Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 456, 458, 459, 460, 461, 463, 464, 465, 466, 473, 475, 585
sanctuary, of amenhotep and imhotep, visit of polyaratos deir el-bahari, macedonian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 24, 96, 98, 266, 362, 451, 453, 461, 462, 463, 464, 465, 474, 498, 506
sanctuary, of ammon Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 211
sanctuary, of ammon, fountain at Wilding (2022), Reinventing the Amphiareion at Oropos, 88
sanctuary, of amphiaraus in oropus Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 211, 212, 230
sanctuary, of amphiarus Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 123, 124
sanctuary, of aphrodite, delos Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 164, 171
sanctuary, of aphrodite, sikyon Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 88
sanctuary, of apollo Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 98, 106, 107, 109, 266
Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 142
sanctuary, of apollo at amyclae, statue head/ Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 137, 139, 143, 370
sanctuary, of apollo at delphi Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 83, 155
sanctuary, of apollo maleatas, epidauros Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 328, 329, 330, 331, 333, 334, 335, 336, 337
sanctuary, of apollo ptoios, akraiphia Wilding (2022), Reinventing the Amphiareion at Oropos, 39, 147, 178
sanctuary, of apollo pythios Parker (2005), Polytheism and Society at Athens, 55, 56
sanctuary, of apollo pythius by the ilissus Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
sanctuary, of apollo smyrna, stoa at kisa, u, lod, d, enos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 541
sanctuary, of apollo, delos Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 53, 58
Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 22, 24, 58
sanctuary, of apollo, delphi Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16, 17, 31, 276, 330, 478, 479, 480
Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 13, 28, 33, 39
sanctuary, of apollo, delphi, altar for poseidon at Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 83
sanctuary, of apollo, erithyaseus Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 27
sanctuary, of apollo, ptoan Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 94, 95, 101, 230
sanctuary, of artemis Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 98
Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 41
sanctuary, of artemis agrotera, athens Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 33
sanctuary, of artemis aristoboule, athens Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 33
sanctuary, of artemis at brauron Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
sanctuary, of artemis at brauron, athens Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 104
sanctuary, of artemis brauronia, athens Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 100, 101
sanctuary, of artemis hegemone and apollo carneius, sparta Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174
sanctuary, of artemis on, delos Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143
sanctuary, of artemis orthia, sparta, comb with judgment of paris scene Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 268
sanctuary, of artemis persik􀄓 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 19
sanctuary, of asclepius Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290
Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 66, 68, 69, 72, 179, 648, 649
sanctuary, of asclepius pergamon, at Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 192, 193, 194, 195
sanctuary, of asclepius, acropolis, and the Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 66, 68, 74
sanctuary, of asclepius, athens Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 212
sanctuary, of asclepius, cos Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 279, 289
sanctuary, of asclepius, epidauros Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 278, 279, 281, 282, 283, 289, 290, 328, 329, 330, 331, 333, 334, 335, 336, 337
sanctuary, of asclepius, epidaurus Wolfsdorf (2020), Early Greek Ethics, 541
sanctuary, of asclepius, pergamum Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 282, 283, 286, 287, 288, 329, 334, 337, 343
sanctuary, of asclepius, trikka, thessaly Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 331, 334
sanctuary, of asklepios at epidauros Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 209, 210, 211, 212
sanctuary, of athena Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 98
sanctuary, of athena itonia, koroneia Wilding (2022), Reinventing the Amphiareion at Oropos, 121, 128, 129, 136, 138, 158, 161, 169
sanctuary, of athena itonia, koroneia, proxeny decrees at Wilding (2022), Reinventing the Amphiareion at Oropos, 125, 177, 178, 179, 180
sanctuary, of athens, aphrodite/urania in the gardens Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 202, 259, 278
sanctuary, of aïn labakha, piyris, claim of incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 490, 546, 547, 548
sanctuary, of aïn labakha, piyris, location of graffiti Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 474, 492
sanctuary, of aïn labakha, piyris, proskynema texts Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 547
sanctuary, of benjamin dreams, in late antique and medieval christian literature, agathon, ?, book of the consecration of the Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 776
sanctuary, of by ilissus votive reliefs from, pankrates Parker (2005), Polytheism and Society at Athens, 37
sanctuary, of by ilissus, pankrates Parker (2005), Polytheism and Society at Athens, 56, 419, 421
sanctuary, of dei penates, demeter and kore Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 65, 75, 76, 77
sanctuary, of delos, apollo, altar of dionysus Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 28, 29
sanctuary, of delos, apollo, horn altar Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 33, 273
sanctuary, of delphi, apollo, festival foundation at Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 84, 96
sanctuary, of delphi, apollo, pythian games Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 39, 94, 104
sanctuary, of demeter Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 670
sanctuary, of demeter and core at acrocorinth Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 101
sanctuary, of demeter and kore, acrocorinth Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 235
sanctuary, of demeter and kore/ceres, liber, libera Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 65, 75, 76, 77
sanctuary, of demeter at pyrasos Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 102
sanctuary, of demeter chamyne, olympia Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 98, 100
sanctuary, of demeter malophoros, selinus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 108, 109, 110
sanctuary, of demeter pylaia, thermopylai Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 322, 324
sanctuary, of demeter, eleusis Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 212
sanctuary, of dendara, hathor, claim of therapeutic incubation at sanatorium Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 377, 530, 542, 543, 544
sanctuary, of dendara, hathor, imhotep hymn Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 424
sanctuary, of dendara, hathor, presence of isis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 377
sanctuary, of dendara, hathor, sanatorium cited as parallel forincubation at abû mînâ Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 772
sanctuary, of dexion Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 644
sanctuary, of dionysos eleuthereos, athens Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 181
sanctuary, of dionysus Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 691
Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 210
sanctuary, of dionysus at keos, archaic Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 316
sanctuary, of dionysus eleuthereus, athens Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100, 152
sanctuary, of dionysus, athens Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 18, 19
sanctuary, of dodona, zeus, oracle of zeus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 22, 30, 32, 100, 527, 668
sanctuary, of dodona, zeus, selloi/helloi possibly incubating Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 100, 101, 314, 315, 617
sanctuary, of haema Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 30
sanctuary, of hathor, ihi and harsomtus issuing dendara, dreams, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 525
sanctuary, of hera Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 345
sanctuary, of hera, argos Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 345, 347
sanctuary, of hera, samos Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 101
sanctuary, of heracles Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 61, 62
sanctuary, of heracles, acropolis, and the Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 62
sanctuary, of hero doctor Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 32
sanctuary, of hyettos, herakles, claim of incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 523
sanctuary, of iatros, cyrene Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 308, 309, 561
sanctuary, of iatros, lamps, use at cyrene Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 308, 309
sanctuary, of isis, libation, of water, in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 276
sanctuary, of isis, water, drawn from within Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 276
sanctuary, of ištar/aphrodite, babylon Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63, 539, 540
sanctuary, of kerameikos, athens, demeter, sculpture with poseidon on horseback in front of Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 85
sanctuary, of knidos, kodros, neleus, and basile Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 17
sanctuary, of lar berobreus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 98
sanctuary, of meter mamurt kale theon Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 57, 123, 124, 273, 308
sanctuary, of meter near kapıkaya pergamon Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 57
sanctuary, of meter, colophon Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 22
sanctuary, of mother of the gods Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 98
sanctuary, of muses Athanassaki and Titchener (2022), Plutarch's Cities, 29, 41, 77, 79, 80, 314
sanctuary, of nikomachos and gorgasos, pharae Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 307
sanctuary, of oedipus Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 125
sanctuary, of olympian zeus, athens Rizzi (2010), Hadrian and the Christians, 73
sanctuary, of pan, troizen, claim of incubation at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 527
sanctuary, of pankrates, votive reliefs from Parker (2005), Polytheism and Society at Athens, 37
sanctuary, of polemokrates, eua Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 307
sanctuary, of poseidon Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 47, 48
sanctuary, of poseidon at cape monodendri, miletus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 78, 80
sanctuary, of poseidon at isthmus, sacrifice, in the Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 167, 169, 170
sanctuary, of poseidon at miletus, cape monodendri Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 78, 80
sanctuary, of poseidon at monodendri, miletus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 78, 80
sanctuary, of poseidon at pylos Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 77, 78, 80
sanctuary, of poseidon, onchestos Wilding (2022), Reinventing the Amphiareion at Oropos, 90, 121, 125, 138, 161
sanctuary, of sarapis and isis, alexandria Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 340
sanctuary, of syracuse , demeter pyrphoros Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 59, 65
sanctuary, of the eumenides Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 125, 216, 245, 449, 450, 451, 452, 453
sanctuary, of the gods loandeis, hippucome Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 19
sanctuary, of the graces, orchomenos Wilding (2022), Reinventing the Amphiareion at Oropos, 148, 178, 181
sanctuary, of the great gods, samothrace Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 277, 281, 282, 283, 284, 333
sanctuary, of the muses, thespiai, thespians Wilding (2022), Reinventing the Amphiareion at Oropos, 184
sanctuary, of the temple Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 327, 328
sanctuary, of urania on, kythera Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 256
sanctuary, of urania/aphrodite at locri Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 272
sanctuary, of urania/aphrodite at magna graecia, southern italy, and sicily, locri Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 272
sanctuary, of verethraghna/herakles, mt. sabalān/sanbulos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 539
sanctuary, of water, drawn from within isis, and isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
sanctuary, of zeus Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 742
sanctuary, of zeus at olympia, oracle and Johnston (2008), Ancient Greek Divination, 59, 98, 117
sanctuary, of zeus basileus and trophonios, lebadeia Wilding (2022), Reinventing the Amphiareion at Oropos, 195, 214, 215
sanctuary, of zeus dolichenos, doliche, claim of incubation at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 538, 539
sanctuary, of zeus epirus, at Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 324
sanctuary, offerings, arrangement in the Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 88
sanctuary, on delos, letoon Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 283, 284
sanctuary, on samos, hera, goddess Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 230, 231, 274
sanctuary, on thasos, herakles, god/mythological hero Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 17
sanctuary, pagan Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 4, 28, 33, 37, 50, 115, 116, 121, 165, 173, 174, 175, 180, 182, 203, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 220, 229, 230, 245
sanctuary, pagan, destruction of Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 50, 64, 65, 66, 217
sanctuary, pagan, sanctuaries, Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 9, 20, 29, 138, 140, 141, 142, 143, 144, 145, 146, 147
sanctuary, palladion Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 257, 263
sanctuary, pankrates at athens, of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 142
sanctuary, parallels for, ras el-soda Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 514, 515
sanctuary, peak Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 21, 386, 631, 801, 802, 946, 950, 1206, 1210
sanctuary, possibility of incubation, thessalonika egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 390, 391, 392
sanctuary, possibly egyptian oracular, waters potability Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 289
sanctuary, possibly oracular, egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 392
sanctuary, priest, of asclepius Jouanna (2012), Greek Medicine from Hippocrates to Galen, 113
sanctuary, proclus, and asclepius’s Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 72
sanctuary, purity rules for entry Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 157, 160, 170, 173, 177
sanctuary, religion Jouanna (2012), Greek Medicine from Hippocrates to Galen, 98
sanctuary, restoration Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 284, 293, 294
sanctuary, revival of sanctuaries, Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 19, 129, 140, 252
sanctuary, role in spread of sarapis cult to opous, thessalonika egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 390, 391
sanctuary, rural, sanctuaries, Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 38, 143
sanctuary, sardinia, claim of incubation at sardus pater Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 109, 526
sanctuary, separation of men and women, therapeutae Levine (2005), The Ancient Synagogue, The First Thousand Years, 157, 503, 504
sanctuary, silence, in the Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 135, 136, 207
sanctuary, temple, royal Bickerman and Tropper (2007), Studies in Jewish and Christian History, 344, 345, 351, 433
sanctuary, temple, the Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 99
sanctuary, thessalonika egyptian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 391
sanctuary, trikka asklepieion, original asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 178, 202, 672
sanctuary, triopion Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 118, 122
sanctuary, use for sabbath meetings Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 173, 197, 272
sanctuary, votive tablets, in asclepius Jouanna (2012), Greek Medicine from Hippocrates to Galen, 113
sanctuary, water as healing, dead sea and area, ezekiels Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 309, 310
sanctuary, wooden dais in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 310
sanctuary, wooden figurines and anatomical dedications, chamalières, mod., gallo-roman healing Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 306
sanctuary/cult, of artemis orthia, sparta Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 184, 185, 186, 187, 190, 268, 374
sanctuarys, location, trikka asklepieion, problem of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 202
“sanctuary, laodicea, a” Huttner (2013), Early Christianity in the Lycus Valley, 55, 306, 359, 377

List of validated texts:
78 validated results for "sanctuary"
1. Hebrew Bible, Exodus, 25.1-25.2, 25.8 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Sanctuary • sanctuary

 Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 281; Levison (2009), Filled with the Spirit, 52, 61; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 153; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 25, 168

sup>25.2 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ־לִי תְּרוּמָה מֵאֵת כָּל־אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת־תְּרוּמָתִי׃ 25.2 וְהָיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה סֹכְכִים בְּכַנְפֵיהֶם עַל־הַכַּפֹּרֶת וּפְנֵיהֶם אִישׁ אֶל־אָחִיו אֶל־הַכַּפֹּרֶת יִהְיוּ פְּנֵי הַכְּרֻבִים׃
25.8
וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃' ' None
sup>25.2 ’Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering.
25.8
And let them make Me a sanctuary, that I may dwell among them.' ' None
2. Hebrew Bible, Genesis, 24.22 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Sanctuary • sanctuaries

 Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 211; Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 50

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24.22 וַיְהִי כַּאֲשֶׁר כִּלּוּ הַגְּמַלִּים לִשְׁתּוֹת וַיִּקַּח הָאִישׁ נֶזֶם זָהָב בֶּקַע מִשְׁקָלוֹ וּשְׁנֵי צְמִידִים עַל־יָדֶיהָ עֲשָׂרָה זָהָב מִשְׁקָלָם׃'' None
sup>
24.22 And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;'' None
3. Hebrew Bible, Leviticus, 4.6, 4.17, 19.30 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Sanctuary • mikdash me'at, as temporary sanctuary • sanctuary

 Found in books: Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 280, 281; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 126; Levine (2005), The Ancient Synagogue, The First Thousand Years, 240; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 102

sup>
4.6 וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ בַּדָּם וְהִזָּה מִן־הַדָּם שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֶת־פְּנֵי פָּרֹכֶת הַקֹּדֶשׁ׃
4.17
וְטָבַל הַכֹּהֵן אֶצְבָּעוֹ מִן־הַדָּם וְהִזָּה שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה אֵת פְּנֵי הַפָּרֹכֶת׃' ' None
sup>
4.6 And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, in front of the veil of the sanctuary.
4.17
And the priest shall dip his finger in the blood, and sprinkle it seven times before the LORD, in front of the veil.
19.30
Ye shall keep My sabbaths, and reverence My sanctuary: I am the LORD.'' None
4. Hebrew Bible, Numbers, 3.38 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Sanctuary • sanctuary

 Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 199, 335; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 50

sup>
3.38 וְהַחֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה לִפְנֵי אֹהֶל־מוֹעֵד מִזְרָחָה מֹשֶׁה וְאַהֲרֹן וּבָנָיו שֹׁמְרִים מִשְׁמֶרֶת הַמִּקְדָּשׁ לְמִשְׁמֶרֶת בְּנֵי יִשְׂרָאֵל וְהַזָּר הַקָּרֵב יוּמָת׃'' None
sup>
3.38 And those that were to pitch before the tabernacle eastward, before the tent of meeting toward the sunrising, were Moses, and Aaron and his sons, keeping the charge of the sanctuary, even the charge for the children of Israel; and the common man that drew nigh was to be put to death.'' None
5. Hesiod, Works And Days, 126 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Lenaion sanctuary • sanctuaries, and daimones • sanctuary

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 108; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23

sup>
126 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—,'' None
sup>
126 They lived, with countless flocks of sheep, at ease'' None
6. Hesiod, Theogony, 70-71 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Apollo (god), sanctuary at Delos • Demeter, sanctuaries and temples • Pyrasos, sanctuary of Demeter at • sanctuaries and temples, of Demeter

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 87; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 102

sup>
70 ὑμνεύσαις, ἐρατὸς δὲ ποδῶν ὕπο δοῦπος ὀρώρει'71 νισσομένων πατέρʼ εἰς ὅν· ὃ δʼ οὐρανῷ ἐμβασιλεύει, ' None
sup>
70 Bright dancing-places and fine dwellings where'71 The Graces and Desire dwelt quite free ' None
7. Homer, Iliad, 2.683-2.684, 5.428-5.429, 9.363, 16.233-16.235, 20.131 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aphrodite, sanctuaries and temples • Artemis (goddess), sanctuary at Brauron • Athena Itonia in Thessaly, sanctuary near modern Philia • Dodona, sanctuary of Zeus, Selloi/Helloi possibly incubating • Dodona, sanctuary of Zeus, oracle of Zeus • Epirus, sanctuary of Zeus at, • Kythera, sanctuary of Urania on • Panhellenic sanctuaries, not quite panhellenic • Zeus (god), sanctuary at Dodona • Zeus, sanctuaries and temples • sanctuaries and temples, of Aphrodite • sanctuaries and temples, of Zeus • sanctuaries, founded by divination • sanctuaries, private • sanctuaries,, controversial control of • sanctuaries,, from local to theoric • sanctuaries/temples, sacred prostitution • sanctuary of Asklepios at Epidauros • sanctuary, of Zeus

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 210; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 154, 380, 493; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 742; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 198; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 72; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 324; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 122; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 100; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 14, 256

sup>
2.683 οἵ τʼ εἶχον Φθίην ἠδʼ Ἑλλάδα καλλιγύναικα, 2.684 Μυρμιδόνες δὲ καλεῦντο καὶ Ἕλληνες καὶ Ἀχαιοί,
5.428
οὔ τοι τέκνον ἐμὸν δέδοται πολεμήϊα ἔργα, 5.429 ἀλλὰ σύ γʼ ἱμερόεντα μετέρχεο ἔργα γάμοιο,
9.363
ἤματί κε τριτάτῳ Φθίην ἐρίβωλον ἱκοίμην.
16.233
Ζεῦ ἄνα Δωδωναῖε Πελασγικὲ τηλόθι ναίων 16.234 Δωδώνης μεδέων δυσχειμέρου, ἀμφὶ δὲ Σελλοὶ 16.235 σοὶ ναίουσʼ ὑποφῆται ἀνιπτόποδες χαμαιεῦναι,
20.131
ἐν πολέμῳ· χαλεποὶ δὲ θεοὶ φαίνεσθαι ἐναργεῖς.'' None
sup>
2.683 And with them were ranged thirty hollow ships.Now all those again that inhabited Pelasgian Argos, and dwelt in Alos and Alope and Trachis, and that held Phthia and Hellas, the land of fair women, and were called Myrmidons and Hellenes and Achaeans—
5.428
he hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage,
9.363
my ships at early dawn sailing over the teeming Hellespont, and on board men right eager to ply the oar; and if so be the great Shaker of the Earth grants me fair voyaging, on the third day shall I reach deep-soiled Phthia. Possessions full many have I that I left on my ill-starred way hither,
16.233
and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli, 16.235 thine interpreters, men with unwashen feet that couch on the ground. Aforetime verily thou didst hear my word, when I prayed: me thou didst honour, and didst mightily smite the host of the Achaeans; even so now also fulfill thou for me this my desire. Myself verily will I abide in the gathering of the ships,
20.131
he shall have dread hereafter when some god shall come against him in battle; for hard are the gods to look upon when they appear in manifest presence. Then Poseidon, the Shaker of Earth, answered her:Hera, be not thou wroth beyond what is wise; thou needest not at all. I verily were not fain to make gods chash '' None
8. None, None, nan (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Sanctuary • miqdash meat (lesser, diminished sanctuary)

 Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 24; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 88

9. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Apollo (god), sanctuary at Delos • Artemis (goddess), sanctuary at Delos • Artemis, sanctuaries and temples • Delos, sanctuaries/temples • Demeter, sanctuaries and temples • Epirus, sanctuary of Zeus at, • Olympia, Oracle and sanctuary of Zeus at • Selinus, sanctuary of Demeter Malophoros • Zeus (god), sanctuary at Dodona • architectural remains, sanctuaries • sanctuaries and temples, of Artemis • sanctuaries and temples, of Demeter • sanctuaries,, conspicuous display at • sanctuary, of Zeus

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 154, 278; Johnston (2008), Ancient Greek Divination, 98; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 742; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 119; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 324; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 110, 180; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110

10. Aeschylus, Agamemnon, 160-183, 228-229 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo (god), sanctuary at Delos • Artemis (goddess), sanctuary at Brauron • Artemis, sanctuaries and temples • Zeus, sanctuaries and temples • sanctuaries and temples, of Artemis • sanctuaries and temples, of Zeus • sanctuaries/temples

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 13, 525; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 24, 166

sup>
160 Ζεύς, ὅστις ποτʼ ἐστίν, εἰ τόδʼ αὐ-'161 τῷ φίλον κεκλημένῳ, 162 τοῦτό νιν προσεννέπω. 163 οὐκ ἔχω προσεικάσαι 164 πάντʼ ἐπισταθμώμενος 165 πλὴν Διός, εἰ τὸ μάταν ἀπὸ φροντίδος ἄχθος 166 χρὴ βαλεῖν ἐτητύμως. Χορός 167 οὐδʼ ὅστις πάροιθεν ἦν μέγας, 168 παμμάχῳ θράσει βρύων,' '170 οὐδὲ λέξεται πρὶν ὤν· 171 ὃς δʼ ἔπειτʼ ἔφυ, τρια- 172 κτῆρος οἴχεται τυχών. 173 Ζῆνα δέ τις προφρόνως ἐπινίκια κλάζων 175 τεύξεται φρενῶν τὸ πᾶν· Χορός 176 τὸν φρονεῖν βροτοὺς ὁδώ- 177 σαντα, τὸν πάθει μάθος 178 θέντα κυρίως ἔχειν. 179 στάζει δʼ ἔν θʼ ὕπνῳ πρὸ καρδίας 180 μνησιπήμων πόνος· καὶ παρʼ ἄ- 181 κοντας ἦλθε σωφρονεῖν. 182 δαιμόνων δέ που χάρις βίαιος 183 σέλμα σεμνὸν ἡμένων. Χορός
228
λιτὰς δὲ καὶ κληδόνας πατρῴους 229 παρʼ οὐδὲν αἰῶ τε παρθένειον ' None
sup>
160 Zeus, whosoe’er he be, — if that express '161 Aught dear to him on whom I call — 162 So do I him address. 163 I cannot liken out, by all 164 Admeasurement of powers, 165 Any but Zeus for refuge at such hours, 165 If veritably needs I must 166 From off my soul its vague care-burthen thrust. 167 Not — whosoever was the great of yore, 168 Bursting to bloom with bravery all round — 169 Is in our mouths: he was, but is no more. 170 And who it was that after came to be, 171 Met the thrice-throwing wrestler, — he 172 Is also gone to ground. 173 But 174 Shouting the triumph-praise — proclaim, 175 Complete in judgment shall that man be found. 176 Zeus, who leads onward mortals to be wise, 177 Appoints that suffering masterfully teach. 178 In sleep, before the heart of each, 179 A woe-remembering travail sheds in dew 180 Discretion, — ay, and melts the unwilling too 181 By what, perchance, may be a graciousness 182 of gods, enforced no less, — 183 As they, commanders of the crew, 183 Assume the awful seat.
228
Prayings and callings 229 of these, and of the virgin-age, — ' None
11. Hebrew Bible, Ezekiel, 11.15-11.21, 28.14 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Sanctuary • mikdash me'at, as temporary sanctuary • miqdash meat (lesser, diminished sanctuary) • sanctuary

 Found in books: Ganzel and Holtz (2020), Contextualizing Jewish Temples, 126; Levine (2005), The Ancient Synagogue, The First Thousand Years, 24, 206, 357; Levison (2009), Filled with the Spirit, 91, 212, 213; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 132

sup>
11.15 בֶּן־אָדָם אַחֶיךָ אַחֶיךָ אַנְשֵׁי גְאֻלָּתֶךָ וְכָל־בֵּית יִשְׂרָאֵל כֻּלֹּה אֲשֶׁר אָמְרוּ לָהֶם יֹשְׁבֵי יְרוּשָׁלִַם רַחֲקוּ מֵעַל יְהוָה לָנוּ הִיא נִתְּנָה הָאָרֶץ לְמוֹרָשָׁה׃ 11.16 לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃ 11.17 לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה וְקִבַּצְתִּי אֶתְכֶם מִן־הָעַמִּים וְאָסַפְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפֹצוֹתֶם בָּהֶם וְנָתַתִּי לָכֶם אֶת־אַדְמַת יִשְׂרָאֵל׃ 11.18 וּבָאוּ־שָׁמָּה וְהֵסִירוּ אֶת־כָּל־שִׁקּוּצֶיהָ וְאֶת־כָּל־תּוֹעֲבוֹתֶיהָ מִמֶּנָּה׃ 11.19 וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃' '11.21 וְאֶל־לֵב שִׁקּוּצֵיהֶם וְתוֹעֲבוֹתֵיהֶם לִבָּם הֹלֵךְ דַּרְכָּם בְּרֹאשָׁם נָתַתִּי נְאֻם אֲדֹנָי יְהוִה׃
28.14
אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃'' None
sup>
11.15 ’Son of man, as for thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel, all of them, concerning whom the inhabitants of Jerusalem have said: Get you far from the LORD! unto us is this land given for a possession; 11.16 therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come; 11.17 therefore say: Thus saith the Lord GOD: I will even gather you from the peoples, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. 11.18 And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. 11.19 And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh; 11.20 that they may walk in My statutes, and keep Mine ordices, and do them; and they shall be My people, and I will be their God. 11.21 But as for them whose heart walketh after the heart of their detestable things and their abominations, I will bring their way upon their own heads, saith the Lord GOD.’
28.14
Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire.' ' None
12. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo (god), sanctuary at Didyma • sanctuary

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 62; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 483

13. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Trikka Asklepieion, original Asklepios sanctuary • sanctuary, of Amphiarus

 Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 123; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 672

14. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Olympia, Oracle and sanctuary of Zeus at • Panhellenic sanctuaries, not quite panhellenic • Trikka Asklepieion, original Asklepios sanctuary • sanctuaries,, location for myth • sanctuary

 Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 4, 5, 7, 14, 16, 19; Johnston (2008), Ancient Greek Divination, 98, 117; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 136, 189, 338; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 672

15. Euripides, Bacchae, 6 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Athens, sanctuary and theater of Dionysus Eleuthereus • Dionysus, sanctuaries and temples • sanctuaries and temples, //ebookcentral.proquest.com/lib/haifa/detail.action?docID= • sanctuary

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 90; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 301

sup>
6 ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας'' None
sup>
6 I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother.'' None
16. Herodotus, Histories, 1.46, 1.52, 1.64.2, 1.141, 1.144, 1.148, 1.199, 2.53, 3.39-3.43, 3.47, 3.60, 4.152, 5.62, 5.72, 5.82, 6.7, 6.87, 6.91, 6.105-6.106, 6.134, 6.136-6.137, 7.18, 7.94, 7.140-7.141, 7.153, 7.191-7.192, 8.37, 8.133-8.135, 8.144, 9.81 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aphrodite, sanctuaries and temples • Apollo (god), sanctuary at Delos • Artemis (goddess), sanctuary at Brauron • Artemis (goddess), sanctuary at Delos • Artemis, sanctuaries and temples • Corinth, incubation by Bellerophon at Athena sanctuary • Delos, sanctuaries/temples • Demeter, sanctuaries and temples • Frontier sanctuaries • Hera (goddess), sanctuary on Samos • Impiety, of violating and destroying sanctuaries • Locri, sanctuary of Urania/Aphrodite at • Magna Graecia (southern Italy) and Sicily, Locri, sanctuary of Urania/Aphrodite at • Olympia, Oracle and sanctuary of Zeus at • Olympia, Temple of Zeus, sanctuary of Zeus • Olympia, sanctuaries • Olympia, sanctuary of Demeter Chamyne • Palladion, sanctuary • Panhellenic sanctuaries, not quite panhellenic • Poseidon, sanctuaries and temples • Sanctuary of Athena Itonia, Koroneia • Triopion, sanctuary • Zeus (god), sanctuary at Mount Olympos • Zeus (god), sanctuary at Syracuse • architectural remains, sanctuaries • healing sanctuaries • sanctuaries • sanctuaries and temples, of Aphrodite • sanctuaries and temples, of Artemis • sanctuaries and temples, of Demeter • sanctuaries and temples, of Poseidon • sanctuaries in Attica • sanctuaries,, conspicuous display at • sanctuaries,, controversial control of • sanctuaries,, migrating • sanctuaries,, territorial negotation • sanctuaries/temples • sanctuaries/temples, catchment areas • sanctuaries/temples, sacred prostitution • sanctuaries/temples, sacred space • sanctuaries/temples, votive offerings • sanctuary • sanctuary of Asklepios at Epidauros • sanctuary, accommodation at • sanctuary, of Demeter and Core at Acrocorinth • sanctuary, of Hera (Samos) • sanctuary, of Zeus • sanctuary, peak • ‘Extra-urban’ sanctuaries

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 346, 402; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 71, 211; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 59, 83, 227, 231, 274, 278, 280, 380, 495, 574; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 270; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 101; Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 187; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 300, 395, 950; Johnston (2008), Ancient Greek Divination, 98; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 742; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 147, 211, 218, 232, 252, 324, 338, 369; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 263; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 118; Mikalson (2003), Herodotus and Religion in the Persian Wars, 19, 36, 37, 39, 74, 82, 86, 89, 114, 125, 126, 134, 135, 142, 143; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 162; Parker (2005), Polytheism and Society at Athens, 59; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 102; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 90, 98, 197, 272; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 181; Wilding (2022), Reinventing the Amphiareion at Oropos, 129; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 30; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 19

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1.46 Κροῖσος δὲ ἐπὶ δύο ἔτεα ἐν πένθεϊ μεγάλῳ κατῆστο τοῦ παιδὸς ἐστερημένος. μετὰ δὲ ἡ Ἀστυάγεος τοῦ Κυαξάρεω ἡγεμονίη καταιρεθεῖσα ὑπὸ Κύρου τοῦ Καμβύσεω καὶ τὰ τῶν Περσέων πρήγματα αὐξανόμενα πένθεος μὲν Κροῖσον ἀπέπαυσε, ἐνέβησε δὲ ἐς φροντίδα, εἴ κως δύναιτο, πρὶν μεγάλους γενέσθαι τοὺς Πέρσας, καταλαβεῖν αὐτῶν αὐξανομένην τὴν δύναμιν. μετὰ ὦν τὴν διάνοιαν ταύτην αὐτίκα ἀπεπειρᾶτο τῶν μαντείων τῶν τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ, διαπέμψας ἄλλους ἄλλῃ, τοὺς μὲν ἐς Δελφοὺς ἰέναι, τοὺς δὲ ἐς Ἄβας τὰς Φωκέων, τοὺς δὲ ἐς Δωδώνην· οἳ δὲ τινὲς ἐπέμποντο παρὰ τε Ἀμφιάρεων καὶ παρὰ Τροφώνιον, οἳ δὲ τῆς Μιλησίης ἐς Βραγχίδας. ταῦτα μέν νυν τὰ Ἑλληνικὰ μαντήια ἐς τὰ ἀπέπεμψε μαντευσόμενος Κροῖσος· Λιβύης δὲ παρὰ Ἄμμωνα ἀπέστελλε ἄλλους χρησομένους. διέπεμπε δὲ πειρώμενος τῶν μαντηίων ὅ τι φρονέοιεν, ὡς εἰ φρονέοντα τὴν ἀληθείην εὑρεθείη, ἐπείρηται σφέα δεύτερα πέμπων εἰ ἐπιχειρέοι ἐπὶ Πέρσας στρατεύεσθαι.
1.52
ταῦτα μὲν ἐς Δελφοὺς ἀπέπεμψε, τῷ δὲ Ἀμφιάρεῳ, πυθόμενος αὐτοῦ τήν τε ἀρετὴν καὶ τὴν πάθην, ἀνέθηκε σάκος τε χρύσεον πᾶν ὁμοίως καὶ αἰχμὴν στερεὴν πᾶσαν χρυσέην, τὸ ξυστὸν τῇσι λόγχῃσι ἐὸν ὁμοίως χρύσεον· τὰ ἔτι καὶ ἀμφότερα ἐς ἐμὲ ἦν κείμενα ἐν Θήβῃσι καὶ Θηβέων ἐν τῳ νηῷ τοῦ Ἰσμηνίου Ἀπόλλωνος.' 1.141 Ἴωνες δὲ καὶ Αἰολέες, ὡς οἱ Λυδοὶ τάχιστα κατεστράφατο ὑπὸ Περσέων, ἔπεμπον ἀγγέλους ἐς Σάρδις παρὰ Κῦρον, ἐθέλοντες ἐπὶ τοῖσι αὐτοῖσι εἶναι τοῖσι καὶ Κροίσῳ ἦσαν κατήκοοι. ὁ δὲ ἀκούσας αὐτῶν τὰ προΐσχοντο ἔλεξέ σφι λόγον, ἄνδρα φὰς αὐλητὴν ἰδόντα ἰχθῦς ἐν τῇ θαλάσσῃ αὐλέειν, δοκέοντα σφέας ἐξελεύσεσθαι ἐς γῆν· ὡς δὲ ψευσθῆναι τῆς ἐλπίδος, λαβεῖν ἀμφίβληστρον καὶ περιβαλεῖν τε πλῆθος πολλὸν τῶν ἰχθύων καὶ ἐξειρύσαι, ἰδόντα δὲ παλλομένους εἰπεῖν ἄρα αὐτὸν πρὸς τοὺς ἰχθῦς “παύεσθέ μοι ὀρχεόμενοι, ἐπεῖ οὐδʼ ἐμέο αὐλέοντος ἠθέλετε ἐκβαίνειν ὀρχεόμενοι.” Κῦρος μὲν τοῦτον τὸν λόγον τοῖσι Ἴωσι καὶ τοῖσι Αἰολεῦσι τῶνδε εἵνεκα ἔλεξε, ὅτι δὴ οἱ Ἴωνες πρότερον αὐτοῦ Κύρου δεηθέντος διʼ ἀγγέλων ἀπίστασθαι σφέας ἀπὸ Κροίσου οὐκ ἐπείθοντο, τότε δὲ κατεργασμένων τῶν πρηγμάτων ἦσαν ἕτοιμοι πείθεσθαι Κύρῳ. ὃ μὲν δὴ ὀργῇ ἐχόμενος ἔλεγέ σφι τάδε· Ἴωνες δὲ ὡς ἤκουσαν τούτων ἀνενειχθέντων ἐς τὰς πόλιας, τείχεά τε περιεβάλοντο ἕκαστοι καὶ συνελέγοντο ἐς Πανιώνιον οἱ ἄλλοι, πλὴν Μιλησίων· πρὸς μούνους γὰρ τούτους ὅρκιον Κῦρος ἐποιήσατο ἐπʼ οἷσί περ ὁ Λυδός. τοῖσι δὲ λοιποῖσι Ἴωσι ἔδοξε κοινῷ λόγῳ πέμπειν ἀγγέλους ἐς Σπάρτην δεησομένους Ἴωσι τιμωρέειν.
1.144
κατά περ οἱ ἐκ τῆς πενταπόλιος νῦν χώρης Δωριέες, πρότερον δὲ ἑξαπόλιος τῆς αὐτῆς ταύτης καλεομένης, φυλάσσονται ὦν μηδαμοὺς ἐσδέξασθαι τῶν προσοίκων Δωριέων ἐς τὸ Τριοπικὸν ἱρόν, ἀλλὰ καὶ σφέων αὐτῶν τοὺς περὶ τὸ ἱρόν ἀνομήσαντας ἐξεκλήισαν τῆς μετοχῆς, ἐν γὰρ τῷ ἀγῶνι τοῦ Τριοπίου Ἀπόλλωνος ἐτίθεσαν τὸ πάλαι τρίποδας χαλκέους τοῖσι νικῶσι, καὶ τούτους χρῆν τοὺς λαμβάνοντας ἐκ τοῦ ἱροῦ μὴ ἐκφέρειν ἀλλʼ αὐτοῦ ἀνατιθέναι τῷ θεῷ. ἀνὴρ ὦν Ἁλικαρνησσεύς, τῷ οὔνομα ἦν Ἀγασικλέης, νικήσας τὸν νόμον κατηλόγησε, φέρων δὲ πρὸς τὰ ἑωυτοῦ οἰκία προσεπασσάλευσε τὸν τρίποδα. διὰ ταύτην τὴν αἰτίην αἱ πέντε πόλιες, Λίνδος καὶ Ἰήλυσός τε καὶ Κάμειρος καὶ Κῶς τε καὶ Κνίδος ἐξεκλήισαν τῆς μετοχῆς τὴν ἕκτην πόλιν Ἁλικαρνησσόν. τούτοισι μέν νυν οὗτοι ταύτην τὴν ζημίην ἐπέθηκαν.
1.148
τὸ δὲ Πανιώνιον ἐστὶ τῆς Μυκάλης χῶρος ἱρὸς πρὸς ἄρκτον τετραμμένος, κοινῇ ἐξαραιρημένος ὑπὸ Ἰώνων Ποσειδέωνι Ἑλικωνίῳ. ἡ δὲ Μυκάλη ἐστὶ τῆς ἠπείρου ἄκρη πρὸς ζέφυρον ἄνεμον κατήκουσα Σάμῳ καταντίον, ἐς τὴν συλλεγόμενοι ἀπὸ τῶν πολίων Ἴωνες ἄγεσκον ὁρτὴν τῇ ἔθεντο οὔνομα Πανιώνια. πεπόνθασι δὲ οὔτι μοῦναι αἱ Ἰώνων ὁρταὶ τοῦτο, ἀλλὰ καὶ Ἑλλήνων πάντων ὁμοίως πᾶσαι ἐς τὠυτὸ γράμμα τελευτῶσι, κατά περ τῶν Περσέων τὰ οὐνόματα. 1
1.199
1 ὁ δὲ δὴ αἴσχιστος τῶν νόμων ἐστὶ τοῖσι Βαβυλωνίοισι ὅδε· δεῖ πᾶσαν γυναῖκα ἐπιχωρίην ἱζομένην ἐς ἱρὸν Ἀφροδίτης ἅπαξ ἐν τῇ ζόῃ μιχθῆναι ἀνδρὶ ξείνῳ. πολλαὶ δὲ καὶ οὐκ ἀξιούμεναι ἀναμίσγεσθαι τῇσι ἄλλῃσι, οἷα πλούτῳ ὑπερφρονέουσαι, ἐπὶ ζευγέων ἐν καμάρῃσι ἐλάσασαι πρὸς τὸ ἱρὸν ἑστᾶσι· θεραπηίη δέ σφι ὄπισθε ἕπεται πολλή. αἱ δὲ πλεῦνες ποιεῦσι ὧδε· ἐν τεμένεϊ Ἀφροδίτης κατέαται στέφανον περὶ τῇσι κεφαλῇσι ἔχουσαι θώμιγγος πολλαὶ γυναῖκες· αἳ μὲν γὰρ προσέρχονται, αἳ δὲ ἀπέρχονται. σχοινοτενέες δὲ διέξοδοι πάντα τρόπον ὁδῶν ἔχουσι διὰ τῶν γυναικῶν, διʼ ὧν οἱ ξεῖνοι διεξιόντες ἐκλέγονται· ἔνθα ἐπεὰν ἵζηται γυνή, οὐ πρότερον ἀπαλλάσσεται ἐς τὰ οἰκία ἤ τίς οἱ ξείνων ἀργύριον ἐμβαλὼν ἐς τὰ γούνατα μιχθῇ ἔξω τοῦ ἱροῦ· ἐμβαλόντα δὲ δεῖ εἰπεῖν τοσόνδε· “ἐπικαλέω τοι τὴν θεὸν Μύλιττα.” Μύλιττα δὲ καλέουσι τὴν Ἀφροδίτην Ἀσσύριοι. τὸ δὲ ἀργύριον μέγαθος ἐστὶ ὅσον ὦν· οὐ γὰρ μὴ ἀπώσηται· οὐ γάρ οἱ θέμις ἐστί· γίνεται γὰρ ἱρὸν τοῦτο τὸ ἀργύριον. τῷ δὲ πρώτῳ ἐμβαλόντι ἕπεται οὐδὲ ἀποδοκιμᾷ οὐδένα. ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ ἀπαλλάσσεται ἐς τὰ οἰκία, καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. ὅσσαι μέν νυν εἴδεός τε ἐπαμμέναι εἰσὶ καὶ μεγάθεος, ταχὺ ἀπαλλάσσονται, ὅσαι δὲ ἄμορφοι αὐτέων εἰσί, χρόνον πολλὸν προσμένουσι οὐ δυνάμεναι τὸν νόμον ἐκπλῆσαι· καὶ γὰρ τριέτεα καὶ τετραέτεα μετεξέτεραι χρόνον μένουσι. ἐνιαχῇ δὲ καὶ τῆς Κύπρου ἐστὶ παραπλήσιος τούτῳ νόμος.
2.53
ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω.
3.39
Καμβύσεω δὲ ἐπʼ Αἴγυπτον στρατευομένου ἐποιήσαντο καὶ Λακεδαιμόνιοι στρατηίην ἐπὶ Σάμον τε καὶ Πολυκράτεα τὸν Αἰάκεος· ὃς ἔσχε Σάμον ἐπαναστάς, καὶ τὰ μὲν πρῶτα τριχῇ δασάμενος τὴν πόλιν 1 τοῖσι ἀδελφεοῖσι Πανταγνώτῳ καὶ Συλοσῶντι ἔνειμε, μετὰ δὲ τὸν μὲν αὐτῶν ἀποκτείνας τὸν δὲ νεώτερον Συλοσῶντα ἐξελάσας ἔσχε πᾶσαν Σάμον, σχὼν δὲ ξεινίην Ἀμάσι τῷ Αἰγύπτου βασιλέι συνεθήκατο, πέμπων τε δῶρα καὶ δεκόμενος ἄλλα παρʼ ἐκείνου. ἐν χρόνῳ δὲ ὀλίγῳ αὐτίκα τοῦ Πολυκράτεος τὰ πρήγματα ηὔξετο καὶ ἦν βεβωμένα ἀνά τε τὴν Ἰωνίην καὶ τὴν ἄλλην Ἑλλάδα· ὅκου γὰρ ἰθύσειε στρατεύεσθαι, πάντα οἱ ἐχώρεε εὐτυχέως. ἔκτητο δὲ πεντηκοντέρους τε ἑκατὸν καὶ χιλίους τοξότας, ἔφερε δὲ καὶ ἦγε πάντας διακρίνων οὐδένα· τῷ γὰρ φίλῳ ἔφη χαριεῖσθαι μᾶλλον ἀποδιδοὺς τὰ ἔλαβε ἢ ἀρχὴν μηδὲ λαβών. συχνὰς μὲν δὴ τῶν νήσων ἀραιρήκεε, πολλὰ δὲ καὶ τῆς ἠπείρου ἄστεα· ἐν δὲ δὴ καὶ Λεσβίους πανστρατιῇ βοηθέοντας Μιλησίοισι ναυμαχίῃ κρατήσας εἷλε, οἳ τὴν τάφρον περὶ τὸ τεῖχος τὸ ἐν Σάμῳ πᾶσαν δεδεμένοι ὤρυξαν. 3.40 καί κως τὸν Ἄμασιν εὐτυχέων μεγάλως ὁ Πολυκράτης οὐκ ἐλάνθανε, ἀλλά οἱ τοῦτʼ ἦν ἐπιμελές. πολλῷ δὲ ἔτι πλεῦνός οἱ εὐτυχίης γινομένης γράψας ἐς βυβλίον τάδε ἐπέστειλε ἐς Σάμον. “Ἄμασις Πολυκράτεϊ ὧδε λέγει. ἡδὺ μὲν πυνθάνεσθαι ἄνδρα φίλον καὶ ξεῖνον εὖ πρήσσοντα· ἐμοὶ δὲ αἱ σαὶ μεγάλαι εὐτυχίαι οὐκ ἀρέσκουσι, τὸ θεῖον ἐπισταμένῳ ὡς ἔστι φθονερόν· καί κως βούλομαι καὶ αὐτὸς καὶ τῶν ἂν κήδωμαι τὸ μέν τι εὐτυχέειν τῶν πρηγμάτων τὸ δὲ προσπταίειν, καὶ οὕτω διαφέρειν τὸν αἰῶνα ἐναλλὰξ πρήσσων ἢ εὐτυχέειν τὰ πάντα. οὐδένα γάρ κω λόγῳ οἶδα ἀκούσας ὅστις ἐς τέλος οὐ κακῶς ἐτελεύτησε πρόρριζος, εὐτυχέων τὰ πάντα. σύ νυν ἐμοὶ πειθόμενος ποίησον πρὸς τὰς εὐτυχίας τοιάδε· φροντίσας τὸ ἂν εὕρῃς ἐόν τοι πλείστου ἄξιον καὶ ἐπʼ ᾧ σὺ ἀπολομένῳ μάλιστα τὴν ψυχὴν ἀλγήσεις, τοῦτο ἀπόβαλε οὕτω ὅκως μηκέτι ἥξει ἐς ἀνθρώπους· ἤν τε μὴ ἐναλλὰξ ἤδη τὠπὸ τούτου αἱ εὐτυχίαι τοι τῇσι πάθῃσι προσπίπτωσι, τρόπῳ τῷ ἐξ ἐμεῦ ὑποκειμένῳ ἀκέο.” 3.41 ταῦτα ἐπιλεξάμενος ὁ Πολυκράτης καὶ νόῳ λαβὼν ὥς οἱ εὖ ὑπετίθετο Ἄμασις, ἐδίζητο ἐπʼ ᾧ ἂν μάλιστα τὴν ψυχὴν ἀσηθείη ἀπολομένῳ τῶν κειμηλίων, διζήμενος δὲ εὕρισκε τόδε. ἦν οἱ σφρηγὶς τὴν ἐφόρεε χρυσόδετος, σμαράγδου μὲν λίθου ἐοῦσα, ἔργον δὲ ἦν Θεοδώρου τοῦ Τηλεκλέος Σαμίου. ἐπεὶ ὦν ταύτην οἱ ἐδόκεε ἀποβαλεῖν, ἐποίεε τοιάδε· πεντηκόντερον πληρώσας ἀνδρῶν ἐσέβη ἐς αὐτήν, μετὰ δὲ ἀναγαγεῖν ἐκέλευε ἐς τὸ πέλαγος· ὡς δὲ ἀπὸ τῆς νήσου ἑκὰς ἐγένετο, περιελόμενος τὴν σφρηγῖδα πάντων ὁρώντων τῶν συμπλόων ῥίπτει ἐς τὸ πέλαγος. τοῦτο δὲ ποιήσας ἀπέπλεε, ἀπικόμενος δὲ ἐς τὰ οἰκία συμφορῇ ἐχρᾶτο. 3.42 πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπὸ τούτων τάδε οἱ συνήνεικε γενέσθαι. ἀνὴρ ἁλιεὺς λαβὼν ἰχθὺν μέγαν τε καὶ καλὸν ἠξίου μιν Πολυκράτεϊ δῶρον δοθῆναι· φέρων δὴ ἐπὶ τὰς θύρας Πολυκράτεϊ ἔφη ἐθέλειν ἐλθεῖν ἐς ὄψιν, χωρήσαντος δέ οἱ τούτου ἔλεγε διδοὺς τὸν ἰχθύν “ὦ βασιλεῦ, ἐγὼ τόνδε ἑλὼν οὐκ ἐδικαίωσα φέρειν ἐς ἀγορήν, καίπερ ἐὼν ἀποχειροβίοτος, ἀλλά μοι ἐδόκεε σεῦ τε εἶναι ἄξιος καὶ τῆς σῆς ἀρχῆς· σοὶ δή μιν φέρων δίδωμι.” ὁ δὲ ἡσθεὶς τοῖσι ἔπεσι ἀμείβεται τοῖσιδε. “κάρτα τε εὖ ἐποίησας καὶ χάρις διπλῆ τῶν τε λόγων καὶ τοῦ δώρου, καί σε ἐπὶ δεῖπνον καλέομεν.” ὃ μὲν δὴ ἁλιεὺς μέγα ποιεύμενος ταῦτα ἤιε ἐς τὰ οἰκία, τὸν δὲ ἰχθὺν τάμνοντες οἱ θεράποντες εὑρίσκουσι ἐν τῇ νηδύι αὐτοῦ ἐνεοῦσαν τὴν Πολυκράτεος σφρηγῖδα. ὡς δὲ εἶδόν τε καὶ ἔλαβον τάχιστα, ἔφερον κεχαρηκότες παρὰ τὸν Πολυκράτεα, διδόντες δέ οἱ τὴν σφρηγῖδα ἔλεγον ὅτεῳ τρόπῳ εὑρέθη. τὸν δὲ ὡς ἐσῆλθε θεῖον εἶναι τὸ πρῆγμα, γράφει ἐς βυβλίον πάντα τὰ ποιήσαντά μιν οἷα καταλελάβηκε, γράψας δὲ ἐς Αἴγυπτον ἐπέθηκε. 3.43 ἐπιλεξάμενος δὲ ὁ Ἄμασις τὸ βυβλίον τὸ παρὰ τοῦ Πολυκράτεος ἧκον, ἔμαθε ὅτι ἐκκομίσαι τε ἀδύνατον εἴη ἀνθρώπῳ ἄνθρωπον ἐκ τοῦ μέλλοντος γίνεσθαι πρήγματος, καὶ ὅτι οὐκ εὖ τελευτήσειν μέλλοι Πολυκράτης εὐτυχέων τὰ πάντα, ὃς καὶ τὰ ἀποβάλλει εὑρίσκει. πέμψας δέ οἱ κήρυκα ἐς Σάμον διαλύεσθαι ἔφη τὴν ξεινίην. τοῦδε δὲ εἵνεκεν ταῦτα ἐποίεε, ἵνα μὴ συντυχίης δεινῆς τε καὶ μεγάλης Πολυκράτεα καταλαβούσης αὐτὸς ἀλγήσειε τὴν ψυχὴν ὡς περὶ ξείνου ἀνδρός.
3.47
καὶ ἔπειτα παρασκευασάμενοι ἐστρατεύοντο Λακεδαιμόνιοι ἐπὶ Σάμον, ὡς μὲν Σάμιοι λέγουσι, εὐεργεσίας ἐκτίνοντες, ὅτι σφι πρότεροι αὐτοὶ νηυσὶ ἐβοήθησαν ἐπὶ Μεσσηνίους· ὡς δὲ Λακεδαιμόνιοι λέγουσι, οὐκ οὕτω τιμωρῆσαι δεομένοισι Σαμίοισι ἐστρατεύοντο ὡς τίσασθαι βουλόμενοι τοῦ κρητῆρος τῆς ἁρπαγῆς, τὸν ἦγον Κροίσῳ, καὶ τοῦ θώρηκος, τὸν αὐτοῖσι Ἄμασις ὁ Αἰγύπτου βασιλεὺς ἔπεμψε δῶρον. καὶ γὰρ θώρηκα ἐληίσαντο τῷ προτέρῳ ἔτεϊ ἢ τὸν κρητῆρα οἱ Σάμιοι, ἐόντα μὲν λίνεον καὶ ζῴων ἐνυφασμένων συχνῶν, κεκοσμημένον δὲ χρυσῷ καὶ εἰρίοισι ἀπὸ ξύλου· τῶν δὲ εἵνεκα θωμάσαι ἄξιον, ἁρπεδόνη ἑκάστη τοῦ θώρηκος ποιέει· ἐοῦσα γὰρ λεπτὴ ἔχει ἁρπεδόνας ἐν ἑωυτῇ τριηκοσίας καὶ ἑξήκοντα, πάσας φανεράς. τοιοῦτος ἕτερος ἐστὶ καὶ τὸν ἐν Λίνδῳ ἀνέθηκε τῇ Ἀθηναίῃ Ἄμασις.
3.60
ἐμήκυνα δὲ περὶ Σαμίων μᾶλλον, ὅτι σφι τρία ἐστὶ μέγιστα ἁπάντων Ἑλλήνων ἐξεργασμένα, ὄρεός τε ὑψηλοῦ ἐς πεντήκοντα καὶ ἑκατὸν ὀργυιάς, τούτου ὄρυγμα κάτωθεν ἀρξάμενον, ἀμφίστομον. τὸ μὲν μῆκος τοῦ ὀρύγματος ἑπτὰ στάδιοι εἰσί, τὸ δὲ ὕψος καὶ εὖρος ὀκτὼ ἑκάτερον πόδες. διὰ παντὸς δὲ αὐτοῦ ἄλλο ὄρυγμα εἰκοσίπηχυ βάθος ὀρώρυκται, τρίπουν δὲ τὸ εὖρος, διʼ οὗ τὸ ὕδωρ ὀχετευόμενον διὰ τῶν σωλήνων παραγίνεται ἐς τὴν πόλιν ἀγόμενον ἀπὸ μεγάλης πηγῆς. ἀρχιτέκτων δὲ τοῦ ὀρύγματος τούτου ἐγένετο Μεγαρεὺς Εὐπαλῖνος Ναυστρόφου. τοῦτο μὲν δὴ ἓν τῶν τριῶν ἐστι, δεύτερον δὲ περὶ λιμένα χῶμα ἐν θαλάσσῃ, βάθος καὶ εἴκοσι ὀργυιέων· μῆκος δὲ τοῦ χώματος μέζον δύο σταδίων. τρίτον δέ σφι ἐξέργασται νηὸς μέγιστος πάντων νηῶν τῶν ἡμεῖς ἴδμεν· τοῦ ἀρχιτέκτων πρῶτος ἐγένετο Ῥοῖκος Φιλέω ἐπιχώριος. τούτων εἵνεκεν μᾶλλόν τι περὶ Σαμίων ἐμήκυνα.
4.152
ἀποδημεόντων δὲ τούτων πλέω χρόνον τοῦ συγκειμένου τὸν Κορώβιον ἐπέλιπε τὰ πάντα, μετὰ δὲ ταῦτα νηῦς Σαμίη, τῆς ναύκληρος ἦν Κωλαῖος, πλέουσα ἐπʼ Αἰγύπτου ἀπηνείχθη ἐς τὴν Πλατέαν ταύτην· πυθόμενοι δὲ οἱ Σάμιοι παρὰ τοῦ Κορωβίου τὸν πάντα λόγον, σιτία οἱ ἐνιαυτοῦ καταλείπουσι. αὐτοὶ δὲ ἀναχθέντες ἐκ τῆς νήσου καὶ γλιχόμενοι Αἰγύπτου ἔπλεον, ἀποφερόμενοι ἀπηλιώτῃ ἀνέμῳ· καὶ οὐ γὰρ ἀνίει τὸ πνεῦμα, Ἡρακλέας στήλας διεκπερήσαντες ἀπίκοντο ἐς Ταρτησσόν, θείῃ πομπῇ χρεώμενοι. τὸ δὲ ἐμπόριον τοῦτο ἦν ἀκήρατον τοῦτον τὸν χρόνον, ὥστε ἀπονοστήσαντες οὗτοι ὀπίσω μέγιστα δὴ Ἑλλήνων πάντων τῶν ἡμεῖς ἀτρεκείην ἴδμεν ἐκ φορτίων ἐκέρδησαν, μετά γε Σώστρατον τὸν Λαοδάμαντος Αἰγινήτην· τούτῳ γὰρ οὐκ οἷά τε ἐστὶ ἐρίσαι ἄλλον. οἱ δὲ Σάμιοι τὴν δεκάτην τῶν ἐπικερδίων ἐξελόντες ἓξ τάλαντα ἐποιήσαντο χαλκήιον κρητῆρος Ἀργολικοῦ τρόπον· πέριξ δὲ αὐτοῦ γρυπῶν κεφαλαὶ πρόκροσσοί εἰσι. καὶ ἀνέθηκαν ἐς τὸ Ἥραιον, ὑποστήσαντες αὐτῶ τρεῖς χαλκέους κολοσσοὺς ἑπταπήχεας τοῖσι γούνασι ἐρηρεισμένους. Κυρηναίοισι δὲ καὶ Θηραίοισι ἐς Σαμίους ἀπὸ τούτου τοῦ ἔργου πρῶτα φιλίαι μεγάλαι συνεκρήθησαν.
5.62
ἡ μὲν δὴ ὄψις τοῦ Ἱππάρχου ἐνυπνίου καὶ οἱ Γεφυραῖοι ὅθεν ἐγεγόνεσαν, τῶν ἦσαν οἱ Ἱππάρχου φονέες, ἀπήγηταί μοι· δεῖ δὲ πρὸς τούτοισι ἔτι ἀναλαβεῖν τὸν κατʼ ἀρχὰς ἤια λέξων λόγον, ὡς τυράννων ἐλευθερώθησαν Ἀθηναῖοι. Ἱππίεω τυραννεύοντος καὶ ἐμπικραινομένου Ἀθηναίοισι διὰ τὸν Ἱππάρχου θάνατον, Ἀλκμεωνίδαι γένος ἐόντες Ἀθηναῖοι καὶ φεύγοντες Πεισιστρατίδας, ἐπείτε σφι ἅμα τοῖσι ἄλλοισι Ἀθηναίων φυγάσι πειρωμένοισι κατὰ τὸ ἰσχυρὸν οὐ προεχώρεε κάτοδος, ἀλλὰ προσέπταιον μεγάλως πειρώμενοι κατιέναι τε καὶ ἐλευθεροῦν τὰς Ἀθήνας, Λειψύδριον τὸ ὑπὲρ Παιονίης τειχίσαντες, ἐνθαῦτα οἱ Ἀλκμεωνίδαι πᾶν ἐπὶ τοῖσι Πεισιστρατίδῃσι μηχανώμενοι παρʼ Ἀμφικτυόνων τὸν νηὸν μισθοῦνται τὸν ἐν Δελφοῖσι, τὸν νῦν ἐόντα τότε δὲ οὔκω, τοῦτον ἐξοικοδομῆσαι. οἷα δὲ χρημάτων εὖ ἥκοντες καὶ ἐόντες ἄνδρες δόκιμοι ἀνέκαθεν ἔτι, τόν τε νηὸν ἐξεργάσαντο τοῦ παραδείγματος κάλλιον τά τε ἄλλα καὶ συγκειμένου σφι πωρίνου λίθου ποιέειν τὸν νηόν, Παρίου τὰ ἔμπροσθε αὐτοῦ ἐξεποίησαν.
5.72
Κλεομένης δὲ ὡς πέμπων ἐξέβαλλε Κλεισθένεα καὶ τοὺς ἐναγέας, Κλεισθένης μὲν αὐτὸς ὑπεξέσχε, μετὰ δὲ οὐδὲν ἧσσον παρῆν ἐς τὰς Ἀθήνας ὁ Κλεομένης οὐ σὺν μεγάλῃ χειρί, ἀπικόμενος δὲ ἀγηλατέει ἑπτακόσια ἐπίστια Ἀθηναίων, τά οἱ ὑπέθετο ὁ Ἰσαγόρης. ταῦτα δὲ ποιήσας δεύτερα τὴν βουλὴν καταλύειν ἐπειρᾶτο, τριηκοσίοισι δὲ τοῖσι Ἰσαγόρεω στασιώτῃσι τὰς ἀρχὰς ἐνεχείριζε. ἀντισταθείσης δὲ τῆς βουλῆς καὶ οὐ βουλομένης πείθεσθαι, ὅ τε Κλεομένης καὶ ὁ Ἰσαγόρης καὶ οἱ στασιῶται αὐτοῦ καταλαμβάνουσι τὴν ἀκρόπολιν. Ἀθηναίων δὲ οἱ λοιποὶ τὰ αὐτὰ φρονήσαντες ἐπολιόρκεον αὐτοὺς ἡμέρας δύο· τῇ δὲ τρίτῃ ὑπόσπονδοι ἐξέρχονται ἐκ τῆς χώρης ὅσοι ἦσαν αὐτῶν Λακεδαιμόνιοι. ἐπετελέετο δὲ τῷ Κλεομένεϊ ἡ φήμη. ὡς γὰρ ἀνέβη ἐς τὴν ἀκρόπολιν μέλλων δὴ αὐτὴν κατασχήσειν, ἤιε ἐς τὸ ἄδυτον τῆς θεοῦ ὡς προσερέων· ἡ δὲ ἱρείη ἐξαναστᾶσα ἐκ τοῦ θρόνου, πρὶν ἢ τὰς θύρας αὐτὸν ἀμεῖψαι, εἶπε “ὦ ξεῖνε Λακεδαιμόνιε, πάλιν χώρεε μηδὲ ἔσιθι ἐς τὸ ἱρόν· οὐ γὰρ θεμιτὸν Δωριεῦσι παριέναι ἐνθαῦτα.” ὁ δὲ εἶπε “ὦ γύναι, ἀλλʼ οὐ Δωριεύς εἰμι ἀλλʼ Ἀχαιός.” ὃ μὲν δὴ τῇ κλεηδόνι οὐδὲν χρεώμενος ἐπεχείρησέ τε καὶ τότε πάλιν ἐξέπιπτε μετὰ τῶν Λακεδαιμονίων· τοὺς δὲ ἄλλους Ἀθηναῖοι κατέδησαν τὴν ἐπὶ θανάτῳ, ἐν δὲ αὐτοῖσι καὶ Τιμησίθεον τὸν Δελφόν, τοῦ ἔργα χειρῶν τε καὶ λήματος ἔχοιμʼ ἂν μέγιστα καταλέξαι.
5.82
ἡ δὲ ἔχθρη ἡ προοφειλομένη ἐς Ἀθηναίους ἐκ τῶν Αἰγινητέων ἐγένετο ἐξ ἀρχῆς τοιῆσδε. Ἐπιδαυρίοισι ἡ γῆ καρπὸν οὐδένα ἀνεδίδου. περὶ ταύτης ὦν τῆς συμφορῆς οἱ Ἐπιδαύριοι ἐχρέωντο ἐν Δελφοῖσι· ἡ δὲ Πυθίη σφέας ἐκέλευε Δαμίης τε καὶ Αὐξησίης ἀγάλματα ἱδρύσασθαι καί σφι ἱδρυσαμένοισι ἄμεινον συνοίσεσθαι. ἐπειρώτεον ὦν οἱ Ἐπιδαύριοι κότερα χαλκοῦ ποιέωνται τὰ ἀγάλματα ἢ λίθου· ἡ δὲ Πυθίη οὐδέτερα τούτων ἔα, ἀλλὰ ξύλου ἡμέρης ἐλαίης. ἐδέοντο ὦν οἱ Ἐπιδαύριοι Ἀθηναίων ἐλαίην σφι δοῦναι ταμέσθαι, ἱρωτάτας δὴ κείνας νομίζοντες εἶναι. λέγεται δὲ καὶ ὡς ἐλαῖαι ἦσαν ἄλλοθι γῆς οὐδαμοῦ κατὰ χρόνον ἐκεῖνον ἢ ἐν Ἀθήνῃσι. οἳ δὲ ἐπὶ τοῖσιδε δώσειν ἔφασαν ἐπʼ ᾧ ἀπάξουσι ἔτεος ἑκάστου τῇ Ἀθηναίῃ τε τῇ Πολιάδι ἱρὰ καὶ τῷ Ἐρεχθέι. καταινέσαντες δὲ ἐπὶ τούτοισι οἱ Ἐπιδαύριοι τῶν τε ἐδέοντο ἔτυχον καὶ ἀγάλματα ἐκ τῶν ἐλαιέων τουτέων ποιησάμενοι ἱδρύσαντο· καὶ ἥ τε γῆ σφι ἔφερε καρπὸν καὶ Ἀθηναίοισι ἐπετέλεον τὰ συνέθεντο.
6.7
οἳ μὲν δὴ ἐπὶ τὴν Μίλητον καὶ τὴν ἄλλην Ἰωνίην ἐστρατεύοντο, Ἴωνες δὲ πυνθανόμενοι ταῦτα ἔπεμπον προβούλους σφέων αὐτῶν ἐς Πανιώνιον. ἀπικομένοισι δὲ τούτοισι ἐς τοῦτον τὸν χῶρον καὶ βουλευομένοισι ἔδοξε πεζὸν μὲν στρατὸν μηδένα συλλέγειν ἀντίξοον Πέρσῃσι, ἀλλὰ τὰ τείχεα ῥύεσθαι αὐτοὺς Μιλησίους, τὸ δὲ ναυτικὸν πληροῦν ὑπολιπομένους μηδεμίαν τῶν νεῶν πληρώσαντας δὲ συλλέγεσθαι τὴν ταχίστην ἐς Λάδην προναυμαχήσοντας τῆς Μιλήτου. ἡ δὲ Λάδη ἐστὶ νῆσος μικρὴ ἐπὶ τῇ πόλι τῇ Μιλησίων κειμένη.
6.87
Λευτυχίδης μὲν εἴπας ταῦτα, ὥς οἱ οὐδὲ οὕτω ἐσήκουον οἱ Ἀθηναῖοι, ἀπαλλάσσετο· οἱ δὲ Αἰγινῆται, πρὶν τῶν πρότερον ἀδικημάτων δοῦναι δίκας τῶν ἐς Ἀθηναίους ὕβρισαν Θηβαίοισι χαριζόμενοι, ἐποίησαν τοιόνδε. μεμφόμενοι τοῖσι Ἀθηναίοισι καὶ ἀξιοῦντες ἀδικέεσθαι, ὡς τιμωρησόμενοι τοὺς Ἀθηναίους παρεσκευάζοντο· καὶ ἦν γὰρ δὴ τοῖσι Ἀθηναίοισι πεντετηρὶς ἐπὶ Σουνίῳ, λοχήσαντες ὦν τὴν θεωρίδα νέα εἷλον πλήρεα ἀνδρῶν τῶν πρώτων Ἀθηναίων, λαβόντες δὲ τοὺς ἄνδρας ἔδησαν.
6.91
ταῦτα μὲν δὴ ὕστερον ἐγίνετο. Αἰγινητέων δὲ οἱ παχέες ἐπαναστάντος τοῦ δήμου σφι ἅμα Νικοδρόμῳ ἐπεκράτησαν, καὶ ἔπειτα σφέας χειρωσάμενοι ἐξῆγον ἀπολέοντες. ἀπὸ τούτου δὲ καὶ ἄγος σφι ἐγένετο, τὸ ἐκθύσασθαι οὐκ οἶοί τε ἐγένοντο ἐπιμηχανώμενοι, ἀλλʼ ἔφθησαν ἐκπεσόντες πρότερον ἐκ τῆς νήσου ἤ σφι ἵλεον γενέσθαι τὴν θεόν. ἑπτακοσίους γὰρ δὴ τοῦ δήμου ζωγρήσαντες ἐξῆγον ὡς ἀπολέοντες, εἷς δέ τις τούτων ἐκφυγὼν τὰ δεσμὰ καταφεύγει πρὸς πρόθυρα Δήμητρος θεσμοφόρου, ἐπιλαμβανόμενος δὲ τῶν ἐπισπαστήρων εἴχετο· οἳ δὲ ἐπείτε μιν ἀποσπάσαι οὐκ οἷοί τε ἀπέλκοντες ἐγίνοντο, ἀποκόψαντες αὐτοῦ τὰς χεῖρας ἦγον οὕτω, αἱ χεῖρες δὲ ἐκεῖναι ἐμπεφυκυῖαι ἦσαν τοῖσι ἐπισπαστῆρσι.
6.105
καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται. 6.106 τότε δὲ πεμφθεὶς ὑπὸ τῶν στρατηγῶν ὁ Φειδιππίδης οὗτος, ὅτε πέρ οἱ ἔφη καὶ τὸν Πᾶνα φανῆναι, δευτεραῖος ἐκ τοῦ Ἀθηναίων ἄστεος ἦν ἐν Σπάρτῃ, ἀπικόμενος δὲ ἐπὶ τοὺς ἄρχοντας ἔλεγε “ὦ Λακεδαιμόνιοι, Ἀθηναῖοι ὑμέων δέονται σφίσι βοηθῆσαι καὶ μὴ περιιδεῖν πόλιν ἀρχαιοτάτην ἐν τοῖσι Ἕλλησι δουλοσύνῃ περιπεσοῦσαν πρὸς ἀνδρῶν βαρβάρων· καὶ γὰρ νῦν Ἐρέτριά τε ἠνδραπόδισται καὶ πόλι λογίμῳ ἡ Ἑλλὰς γέγονε ἀσθενεστέρη.” ὃ μὲν δή σφι τὰ ἐντεταλμένα ἀπήγγελλε, τοῖσι δὲ ἕαδε μὲν βοηθέειν Ἀθηναίοισι, ἀδύνατα δέ σφι ἦν τὸ παραυτίκα ποιέειν ταῦτα, οὐ βουλομένοισι λύειν τὸν νόμον· ἦν γὰρ ἱσταμένου τοῦ μηνὸς εἰνάτη, εἰνάτῃ δὲ οὐκ ἐξελεύσεσθαι ἔφασαν μὴ οὐ πλήρεος ἐόντος τοῦ κύκλου.
6.134
ἐς μὲν δὴ τοσοῦτο τοῦ λόγου οἱ πάντες Ἕλληνες λέγουσι, τὸ ἐνθεῦτεν δὲ αὐτοὶ Πάριοι γενέσθαι ὧδε λέγουσι. Μιλτιάδῃ ἀπορέοντι ἐλθεῖν ἐς λόγους αἰχμάλωτον γυναῖκα, ἐοῦσαν μὲν Παρίην γένος, οὔνομα δέ οἱ εἶναι Τιμοῦν, εἶναι δὲ ὑποζάκορον τῶν χθονίων θεῶν· ταύτην ἐλθοῦσαν ἐς ὄψιν Μιλτιάδεω συμβουλεῦσαι, εἰ περὶ πολλοῦ ποιέεται Πάρον ἑλεῖν, τὰ ἂν αὐτὴ ὑποθῆται, ταῦτα ποιέειν. μετὰ δὲ τὴν μὲν ὑποθέσθαι, τὸν δὲ διερχόμενον ἐπὶ τὸν κολωνὸν τὸν πρὸ τῆς πόλιος ἐόντα ἕρκος θεσμοφόρου Δήμητρος ὑπερθορεῖν, οὐ δυνάμενον τὰς θύρας ἀνοῖξαι, ὑπερθορόντα δὲ ἰέναι ἐπὶ τὸ μέγαρον ὅ τι δὴ ποιήσοντα ἐντός, εἴτε κινήσοντά τι τῶν ἀκινήτων εἴτε ὅ τι δή κοτε πρήξοντα· πρὸς τῇσι θύρῃσί τε γενέσθαι καὶ πρόκατε φρίκης αὐτὸν ὑπελθούσης ὀπίσω τὴν αὐτὴν ὁδὸν ἵεσθαι, καταθρώσκοντα δὲ τὴν αἱμασιὴν τὸν μηρὸν σπασθῆναι· οἳ δὲ αὐτὸν τὸ γόνυ προσπταῖσαι λέγουσι.
6.136
παρίοισι μὲν δὴ ταῦτα ἡ Πυθίη ἔχρησε· Ἀθηναῖοι δὲ ἐκ Πάρου Μιλτιάδεα ἀπονοστήσαντα ἔσχον ἐν στόμασι οἵ τε ἄλλοι καὶ μάλιστα Ξάνθιππος ὁ Ἀρίφρονος, ὃς θανάτου ὑπαγαγὼν ὑπὸ τὸν δῆμον Μιλτιάδεα ἐδίωκε τῆς Ἀθηναίων ἀπάτης εἵνεκεν. Μιλτιάδης δὲ αὐτὸς μὲν παρεὼν οὐκ ἀπελογέετο· ἦν γὰρ ἀδύνατος ὥστε σηπομένου τοῦ μηροῦ· προκειμένου δὲ αὐτοῦ ἐν κλίνῃ ὑπεραπελογέοντο οἱ φίλοι, τῆς μάχης τε τῆς ἐν Μαραθῶνι γενομένης πολλὰ ἐπιμεμνημένοι καὶ τὴν Λήμνου αἵρεσιν, ὡς ἑλὼν Λῆμνόν τε καὶ τισάμενος τοὺς Πελασγοὺς παρέδωκε Ἀθηναίοισι. προσγενομένου δὲ τοῦ δήμου αὐτῷ κατὰ τὴν ἀπόλυσιν τοῦ θανάτου, ζημιώσαντος δὲ κατὰ τὴν ἀδικίην πεντήκοντα ταλάντοισι, Μιλτιάδης μὲν μετὰ ταῦτα σφακελίσαντός τε τοῦ μηροῦ καὶ σαπέντος τελευτᾷ, τὰ δὲ πεντήκοντα τάλαντα ἐξέτισε ὁ παῖς αὐτοῦ Κίμων. 6.137 Λῆμνον δὲ Μιλτιάδης ὁ Κίμωνος ὧδε ἔσχε. Πελασγοὶ ἐπείτε ἐκ τῆς Ἀττικῆς ὑπὸ Ἀθηναίων ἐξεβλήθησαν, εἴτε ὦν δὴ δικαίως εἴτε ἀδίκως· τοῦτο γὰρ οὐκ ἔχω φράσαι, πλὴν τὰ λεγόμενα, ὅτι Ἑκαταῖος μὲν ὁ Ἡγησάνδρου ἔφησε ἐν τοῖσι λόγοισι λέγων ἀδίκως· ἐπείτε γὰρ ἰδεῖν τοὺς Ἀθηναίους τὴν χώρην, τὴν σφίσι αὐτοῖσι ὑπὸ τὸν Ὑμησσὸν ἐοῦσαν ἔδοσαν Πελασγοῖσι οἰκῆσαι μισθὸν τοῦ τείχεος τοῦ περὶ τὴν ἀκρόπολιν κοτὲ ἐληλαμένου, ταύτην ὡς ἰδεῖν τοὺς Ἀθηναίους ἐξεργασμένην εὖ, τὴν πρότερον εἶναι κακήν τε καὶ τοῦ μηδενὸς ἀξίην, λαβεῖν φθόνον τε καὶ ἵμερον τῆς γῆς, καὶ οὕτω ἐξελαύνειν αὐτοὺς οὐδεμίαν ἄλλην πρόφασιν προϊσχομένους τοὺς Ἀθηναίους. ὡς δὲ αὐτοὶ Ἀθηναῖοι λέγουσι, δικαίως ἐξελάσαι. κατοικημένους γὰρ τοὺς Πελασγοὺς ὑπὸ τῷ Ὑμησσῷ, ἐνθεῦτεν ὁρμωμένους ἀδικέειν τάδε. φοιτᾶν γὰρ αἰεὶ τὰς σφετέρας θυγατέρας τε καὶ τοὺς παῖδας ἐπʼ ὕδωρ ἐπὶ τὴν Ἐννεάκρουνον· οὐ γὰρ εἶναι τοῦτον τὸν χρόνον σφίσι κω οὐδὲ τοῖσι ἄλλοισι Ἕλλησι οἰκέτας· ὅκως δὲ ἔλθοιεν αὗται, τοὺς Πελασγοὺς ὑπὸ ὕβριός τε καὶ ὀλιγωρίης βιᾶσθαι σφέας. καὶ ταῦτα μέντοι σφι οὐκ ἀποχρᾶν ποιέειν, ἀλλὰ τέλος καὶ ἐπιβουλεύοντας ἐπιχείρησιν φανῆναι ἐπʼ αὐτοφώρῳ. ἑωυτοὺς δὲ γενέσθαι τοσούτῳ ἐκείνων ἄνδρας ἀμείνονας, ὅσῳ, παρεὸν ἑωυτοῖσι ἀποκτεῖναι τοὺς Πελασγούς, ἐπεί σφεας ἔλαβον ἐπιβουλεύοντας, οὐκ ἐθελῆσαι, ἀλλά σφι προειπεῖν ἐκ τῆς γῆς ἐξιέναι. τοὺς δὲ οὕτω δὴ ἐκχωρήσαντας ἄλλα τε σχεῖν χωρία καὶ δὴ καὶ Λῆμνον. ἐκεῖνα μὲν δὴ Ἑκαταῖος ἔλεξε, ταῦτα δὲ Ἀθηναῖοι λέγουσι.
7.18
ταῦτά τε ἐδόκεε Ἀρτάβανος τὸ ὄνειρον ἀπειλέειν καὶ θερμοῖσι σιδηρίοισι ἐκκαίειν αὐτοῦ μέλλειν τοὺς ὀφθαλμούς. καὶ ὃς ἀμβώσας μέγα ἀναθρώσκει, καὶ παριζόμενος Ξέρξῃ, ὡς τὴν ὄψιν οἱ τοῦ ἐνυπνίου διεξῆλθε ἀπηγεόμενος, δεύτερά οἱ λέγει τάδε. “ἐγὼ μέν, ὦ βασιλεῦ, οἶα ἄνθρωπος ἰδὼν ἤδη πολλά τε καὶ μεγάλα πεσόντα πρήγματα ὑπὸ ἡσσόνων, οὐκ ἔων σε τὰ πάντα τῇ ἡλικίῃ εἴκειν, ἐπιστάμενος ὡς κακὸν εἴη τὸ πολλῶν ἐπιθυμέειν, μεμνημένος μὲν τὸν ἐπὶ Μασσαγέτας Κύρου στόλον ὡς ἔπρηξε, μεμνημένος δὲ καὶ τὸν ἐπʼ Αἰθίοπας τὸν Καμβύσεω, συστρατευόμενος δὲ καὶ Δαρείῳ ἐπὶ Σκύθας. ἐπιστάμενος ταῦτα γνώμην εἶχον ἀτρεμίζοντά σε μακαριστὸν εἶναι πρὸς πάντων ἀνθρώπων. ἐπεὶ δὲ δαιμονίη τις γίνεται ὁρμή, καὶ Ἕλληνας, ὡς οἶκε, καταλαμβάνει τις φθορὴ θεήλατος, ἐγὼ μὲν καὶ αὐτὸς τρέπομαι καὶ τὴν γνώμην μετατίθεμαι, σὺ δὲ σήμηνον μὲν Πέρσῃσι τὰ ἐκ τοῦ θεοῦ πεμπόμενα, χρᾶσθαι δὲ κέλευε τοῖσι ἐκ σέο πρώτοισι προειρημένοισι ἐς τὴν παρασκευήν, ποίεε δὲ οὕτω ὅκως τοῦ θεοῦ παραδιδόντος τῶν σῶν ἐνδεήσει μηδέν.” τούτων δὲ λεχθέντων, ἐνθαῦτα ἐπαερθέντες τῇ ὄψι, ὡς ἡμέρη ἐγένετο τάχιστα, Ξέρξης τε ὑπερετίθετο ταῦτα Πέρσῃσι, καὶ Ἀρτάβανος, ὃς πρότερον ἀποσπεύδων μοῦνος ἐφαίνετο, τότε ἐπισπεύδων φανερὸς ἦν.
7.94
Ἴωνες δὲ ἑκατὸν νέας παρείχοντο ἐσκευασμένοι ὡς Ἕλληνες. Ἴωνες δὲ ὅσον μὲν χρόνον ἐν Πελοποννήσῳ οἴκεον τὴν νῦν καλεομένην Ἀχαιίην, καὶ πρὶν ἢ Δαναόν τε καὶ Ξοῦθον ἀπικέσθαι ἐς Πελοπόννησον, ὡς Ἕλληνες λέγουσι, ἐκαλέοντο Πελασγοὶ Αἰγιαλέες, ἐπὶ δὲ Ἴωνος τοῦ Ξούθου Ἴωνες.
7.140
πέμψαντες γὰρ οἱ Ἀθηναῖοι ἐς Δελφοὺς θεοπρόπους χρηστηριάζεσθαι ἦσαν ἕτοιμοι· καί σφι ποιήσασι περὶ τὸ ἱρὸν τὰ νομιζόμενα, ὡς ἐς τὸ μέγαρον ἐσελθόντες ἵζοντο, χρᾷ ἡ Πυθίη, τῇ οὔνομα ἦν Ἀριστονίκη, τάδε. ὦ μέλεοι, τί κάθησθε; λιπὼν φεῦγʼ ἔσχατα γαίης δώματα καὶ πόλιος τροχοειδέος ἄκρα κάρηνα. οὔτε γὰρ ἡ κεφαλὴ μένει ἔμπεδον οὔτε τὸ σῶμα, οὔτε πόδες νέατοι οὔτʼ ὦν χέρες, οὔτε τι μέσσης λείπεται, ἀλλʼ ἄζηλα πέλει· κατὰ γάρ μιν ἐρείπει πῦρ τε καὶ ὀξὺς Ἄρης, Συριηγενὲς ἅρμα διώκων. πολλὰ δὲ κἆλλʼ ἀπολεῖ πυργώματα κοὐ τὸ σὸν οἶον, πολλοὺς δʼ ἀθανάτων νηοὺς μαλερῷ πυρὶ δώσει, οἵ που νῦν ἱδρῶτι ῥεούμενοι ἑστήκασι, δείματι παλλόμενοι, κατὰ δʼ ἀκροτάτοις ὀρόφοισι αἷμα μέλαν κέχυται, προϊδὸν κακότητος ἀνάγκας. ἀλλʼ ἴτον ἐξ ἀδύτοιο, κακοῖς δʼ ἐπικίδνατε θυμόν. 7.141 ταῦτα ἀκούσαντες οἱ τῶν Ἀθηναίων θεοπρόποι συμφορῇ τῇ μεγίστῃ ἐχρέωντο. προβάλλουσι δὲ σφέας αὐτοὺς ὑπὸ τοῦ κακοῦ τοῦ κεχρησμένου, Τίμων ὁ Ἀνδροβούλου, τῶν Δελφῶν ἀνὴρ δόκιμος ὅμοια τῷ μάλιστα, συνεβούλευέ σφι ἱκετηρίην λαβοῦσι δεύτερα αὖτις ἐλθόντας χρᾶσθαι τῷ χρηστηρίῳ ὡς ἱκέτας. πειθομένοισι δὲ ταῦτα τοῖσι Ἀθηναίοισι καὶ λέγουσι “ὦναξ, χρῆσον ἡμῖν ἄμεινόν τι περὶ τῆς πατρίδος, αἰδεσθεὶς τὰς ἱκετηρίας τάσδε τάς τοι ἥκομεν φέροντες, ἢ οὔ τοι ἄπιμεν ἐκ τοῦ ἀδύτου, ἀλλʼ αὐτοῦ τῇδε μενέομεν ἔστʼ ἂν καὶ τελευτήσωμεν,” ταῦτα δὲ λέγουσι ἡ πρόμαντις χρᾷ δεύτερα τάδε. οὐ δύναται Παλλὰς Δίʼ Ὀλύμπιον ἐξιλάσασθαι λισσομένη πολλοῖσι λόγοις καὶ μήτιδι πυκνῇ. σοὶ δὲ τόδʼ αὖτις ἔπος ἐρέω ἀδάμαντι πελάσσας. τῶν ἄλλων γὰρ ἁλισκομένων ὅσα Κέκροπος οὖρος ἐντὸς ἔχει κευθμών τε Κιθαιρῶνος ζαθέοιο, τεῖχος Τριτογενεῖ ξύλινον διδοῖ εὐρύοπα Ζεύς μοῦνον ἀπόρθητον τελέθειν, τὸ σὲ τέκνα τʼ ὀνήσει. μηδὲ σύ γʼ ἱπποσύνην τε μένειν καὶ πεζὸν ἰόντα πολλὸν ἀπʼ ἠπείρου στρατὸν ἥσυχος, ἀλλʼ ὑποχωρεῖν νῶτον ἐπιστρέψας· ἔτι τοι ποτε κἀντίος ἔσσῃ. ὦ θείη Σαλαμίς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν ἤ που σκιδναμένης Δημήτερος ἢ συνιούσης.
7.153
τὰ μὲν περὶ Ἀργείων εἴρηται· ἐς δὲ τὴν Σικελίην ἄλλοι τε ἀπίκατο ἄγγελοι ἀπὸ τῶν συμμάχων συμμίξοντες Γέλωνι καὶ δὴ καὶ ἀπὸ Λακεδαιμονίων Σύαγρος. τοῦ δὲ Γέλωνος τούτου πρόγονος, οἰκήτωρ ὁ ἐν Γέλῃ, ἦν ἐκ νήσου Τήλου τῆς ἐπὶ Τριοπίῳ κειμένης· ὃς κτιζομένης Γέλης ὑπὸ Λινδίων τε τῶν ἐκ Ῥόδου καὶ Ἀντιφήμου οὐκ ἐλείφθη. ἀνὰ χρόνον δὲ αὐτοῦ οἱ ἀπόγονοι γενόμενοι ἱροφάνται τῶν χθονίων θεῶν διετέλεον ἐόντες, Τηλίνεω ἑνός τευ τῶν προγόνων κτησαμένου τρόπῳ τοιῷδε. ἐς Μακτώριον πόλιν τὴν ὑπὲρ Γέλης οἰκημένην ἔφυγον ἄνδρες Γελῴων στάσι ἑσσωθέντες· τούτους ὦν ὁ Τηλίνης κατήγαγε ἐς Γέλην, ἔχων οὐδεμίαν ἀνδρῶν δύναμιν ἀλλὰ ἱρὰ τούτων τῶν θεῶν· ὅθεν δὲ αὐτὰ ἔλαβε ἢ αὐτὸς ἐκτήσατο, τοῦτο δὲ οὐκ ἔχω εἰπεῖν· τούτοισι δʼ ὦν πίσυνος ἐὼν κατήγαγε, ἐπʼ ᾧ τε οἱ ἀπόγονοι αὐτοῦ ἱροφάνται τῶν θεῶν ἔσονται. θῶμά μοι ὦν καὶ τοῦτο γέγονε πρὸς τὰ πυνθάνομαι, κατεργάσασθαι Τηλίνην ἔργον τοσοῦτον· τὰ τοιαῦτα γὰρ ἔργα οὐ πρὸς τοῦ ἅπαντος ἀνδρὸς νενόμικα γίνεσθαι, ἀλλὰ πρὸς ψυχῆς τε ἀγαθῆς καὶ ῥώμης ἀνδρηίης· ὁ δὲ λέγεται πρὸς τῆς Σικελίης τῶν οἰκητόρων τὰ ὑπεναντία τούτων πεφυκέναι θηλυδρίης τε καὶ μαλακώτερος ἀνὴρ.
7.191
σιταγωγῶν δὲ ὁλκάδων καὶ τῶν ἄλλων πλοίων διαφθειρομένων οὐκ ἐπῆν ἀριθμός. ὥστε δείσαντες οἱ στρατηγοὶ τοῦ ναυτικοῦ στρατοῦ μή σφι κεκακωμένοισι ἐπιθέωνται οἱ Θεσσαλοί, ἕρκος ὑψηλὸν ἐκ τῶν ναυηγίων περιεβάλοντο· ἡμέρας γὰρ δὴ ἐχείμαζε τρεῖς. τέλος δὲ ἔντομά τε ποιεῦντες καὶ καταείδοντες γόησι οἱ Μάγοι τῷ ἀνέμῳ, πρός τε τούτοισι καὶ τῇ Θέτι καὶ τῇσι Νηρηίσι θύοντες, ἔπαυσαν τετάρτῃ ἡμέρῃ, ἢ ἄλλως κως αὐτὸς ἐθέλων ἐκόπασε. τῇ δὲ Θέτι ἔθυον πυθόμενοι παρὰ τῶν Ἰώνων τὸν λόγον. ὡς ἐκ τοῦ χώρου τούτου ἁρπασθείη ὑπὸ Πηλέος, εἴη τε ἅπασα ἡ ἀκτὴ ἡ Σηπιὰς ἐκείνης τε καὶ τῶν ἀλλέων Νηρηίδων. 7.192 ὃ μὲν δὴ τετάρτῃ ἡμέρῃ ἐπέπαυτο· τοῖσι δὲ Ἕλλησι οἱ ἡμεροσκόποι ἀπὸ τῶν ἄκρων τῶν Εὐβοϊκῶν καταδραμόντες δευτέρῃ ἡμέρῃ ἀπʼ ἧς ὁ χειμὼν ὁ πρῶτος ἐγένετο, ἐσήμαινον πάντα τὰ γενόμενα περὶ τὴν ναυηγίην. οἳ δὲ ὡς ἐπύθοντο, Ποσειδέωνι σωτῆρι εὐξάμενοι καὶ σπονδὰς προχέαντες τὴν ταχίστην ὀπίσω ἠπείγοντο ἐπὶ τὸ Ἀρτεμίσιον, ἐλπίσαντες ὀλίγας τινάς σφι ἀντιξόους ἔσεσθαι νέας.
8.37
ἐπεὶ δὲ ἀγχοῦ ἦσαν οἱ βάρβαροι ἐπιόντες καὶ ἀπώρων τὸ ἱρόν, ἐν τούτῳ ὁ προφήτης, τῷ οὔνομα ἦν Ἀκήρατος, ὁρᾷ πρὸ τοῦ νηοῦ ὅπλα προκείμενα ἔσωθεν ἐκ τοῦ μεγάρου ἐξενηνειγμένα ἱρά, τῶν οὐκ ὅσιον ἦν ἅπτεσθαι ἀνθρώπων οὐδενί. ὃ μὲν δὴ ἤιε Δελφῶν τοῖσι παρεοῦσι σημανέων τὸ τέρας· οἱ δὲ βάρβαροι ἐπειδὴ ἐγίνοντο ἐπειγόμενοι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐπιγίνεταί σφι τέρεα ἔτι μέζονα τοῦ πρὶν γενομένου τέρεος. θῶμα μὲν γὰρ καὶ τοῦτο κάρτα ἐστί, ὅπλα ἀρήια αὐτόματα φανῆναι ἔξω προκείμενα τοῦ νηοῦ· τὰ δὲ δὴ ἐπὶ τούτῳ δεύτερα ἐπιγενόμενα καὶ διὰ πάντων φασμάτων ἄξια θωμάσαι μάλιστα. ἐπεὶ γὰρ δὴ ἦσαν ἐπιόντες οἱ βάρβαροι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐν τούτῳ ἐκ μὲν τοῦ οὐρανοῦ κεραυνοὶ αὐτοῖσι ἐνέπιπτον, ἀπὸ δὲ τοῦ Παρνησοῦ ἀπορραγεῖσαι δύο κορυφαὶ ἐφέροντο πολλῷ πατάγῳ ἐς αὐτοὺς καὶ κατέβαλον συχνούς σφεων, ἐκ δὲ τοῦ ἱροῦ τῆς Προναίης βοή τε καὶ ἀλαλαγμὸς ἐγίνετο.
8.133
οἱ μὲν δὴ Ἕλληνες ἔπλεον ἐς τὴν Δῆλον, Μαρδόνιος δὲ περὶ τὴν Θεσσαλίην ἐχείμαζε. ἐνθεῦτεν δὲ ὁρμώμενος ἔπεμπε κατὰ τὰ χρηστήρια ἄνδρα Εὐρωπέα γένος, τῷ οὔνομα ἦν Μῦς, ἐντειλάμενος πανταχῇ μιν χρησόμενον ἐλθεῖν, τῶν οἷά τε ἦν σφι ἀποπειρήσασθαι. ὅ τι μὲν βουλόμενος ἐκμαθεῖν πρὸς τῶν χρηστηρίων ταῦτα ἐνετέλλετο, οὐκ ἔχω φράσαι· οὐ γὰρ ὦν λέγεται· δοκέω δʼ ἔγωγε περὶ τῶν παρεόντων πρηγμάτων καὶ οὐκ ἄλλων πέρι πέμψαι. 8.134 οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι. 8.135 τότε δὲ θῶμά μοι μέγιστον γενέσθαι λέγεται ὑπὸ Θηβαίων· ἐλθεῖν ἄρα τὸν Εὐρωπέα Μῦν, περιστρωφώμενον πάντα τὰ χρηστήρια, καὶ ἐς τοῦ Πτῴου Ἀπόλλωνος τὸ τέμενος. τοῦτο δὲ τὸ ἱρὸν καλέεται μὲν Πτῷον, ἔστι δὲ Θηβαίων, κεῖται δὲ ὑπὲρ τῆς Κωπαΐδος λίμνης πρὸς ὄρεϊ ἀγχοτάτω Ἀκραιφίης πόλιος. ἐς τοῦτο τὸ ἱρὸν ἐπείτε παρελθεῖν τὸν καλεόμενον τοῦτον Μῦν, ἕπεσθαι δέ οἱ τῶν ἀστῶν αἱρετοὺς ἄνδρας τρεῖς ἀπὸ τοῦ κοινοῦ ὡς ἀπογραψομένους τὰ θεσπιέειν ἔμελλε, καὶ πρόκατε τὸν πρόμαντιν βαρβάρῳ γλώσσῃ χρᾶν. καὶ τοὺς μὲν ἑπομένους τῶν Θηβαίων ἐν θώματι ἔχεσθαι ἀκούοντας βαρβάρου γλώσσης ἀντὶ Ἑλλάδος, οὐδὲ ἔχειν ὅ τι χρήσωνται τῷ παρεόντι πρήγματι· τὸν δὲ Εὐρωπέα Μῦν ἐξαρπάσαντα παρʼ αὐτῶν τὴν ἐφέροντο δέλτον, τὰ λεγόμενα ὑπὸ τοῦ προφήτεω γράφειν ἐς αὐτήν, φάναι δὲ Καρίῃ μιν γλώσσῃ χρᾶν, συγγραψάμενον δὲ οἴχεσθαι ἀπιόντα ἐς Θεσσαλίην.
8.144
πρὸς μὲν Ἀλέξανδρον ταῦτα ὑπεκρίναντο, πρὸς δὲ τοὺς ἀπὸ Σπάρτης ἀγγέλους τάδε. “τὸ μὲν δεῖσαι Λακεδαιμονίους μὴ ὁμολογήσωμεν τῷ βαρβάρῳ, κάρτα ἀνθρωπήιον ἦν· ἀτὰρ αἰσχρῶς γε οἴκατε ἐξεπιστάμενοι τὸ Ἀθηναίων φρόνημα ἀρρωδῆσαι, ὅτι οὔτε χρυσός ἐστι γῆς οὐδαμόθι τοσοῦτος οὔτε χώρη κάλλεϊ καὶ ἀρετῇ μέγα ὑπερφέρουσα, τὰ ἡμεῖς δεξάμενοι ἐθέλοιμεν ἂν μηδίσαντες καταδουλῶσαι τὴν Ἑλλάδα. πολλά τε γὰρ καὶ μεγάλα ἐστι τὰ διακωλύοντα ταῦτα μὴ ποιέειν μηδʼ ἢν ἐθέλωμεν, πρῶτα μὲν καὶ μέγιστα τῶν θεῶν τὰ ἀγάλματα καὶ τὰ οἰκήματα ἐμπεπρησμένα τε καὶ συγκεχωσμένα, τοῖσι ἡμέας ἀναγκαίως ἔχει τιμωρέειν ἐς τὰ μέγιστα μᾶλλον ἤ περ ὁμολογέειν τῷ ταῦτα ἐργασαμένῳ, αὖτις δὲ τὸ Ἑλληνικὸν ἐὸν ὅμαιμόν τε καὶ ὁμόγλωσσον καὶ θεῶν ἱδρύματά τε κοινὰ καὶ θυσίαι ἤθεά τε ὁμότροπα, τῶν προδότας γενέσθαι Ἀθηναίους οὐκ ἂν εὖ ἔχοι. ἐπίστασθέ τε οὕτω, εἰ μὴ πρότερον ἐτυγχάνετε ἐπιστάμενοι, ἔστʼ ἂν καὶ εἷς περιῇ Ἀθηναίων, μηδαμὰ ὁμολογήσοντας ἡμέας Ξέρξῃ. ὑμέων μέντοι ἀγάμεθα τὴν προνοίην τὴν πρὸς ἡμέας ἐοῦσαν, ὅτι προείδετε ἡμέων οἰκοφθορημένων οὕτω ὥστε ἐπιθρέψαι ἐθέλειν ἡμέων τοὺς οἰκέτας. καὶ ὑμῖν μὲν ἡ χάρις ἐκπεπλήρωται, ἡμεῖς μέντοι λιπαρήσομεν οὕτω ὅκως ἂν ἔχωμεν, οὐδὲν λυπέοντες ὑμέας. νῦν δέ, ὡς οὕτω ἐχόντων, στρατιὴν ὡς τάχιστα ἐκπέμπετε. ὡς γὰρ ἡμεῖς εἰκάζομεν, οὐκ ἑκὰς χρόνου παρέσται ὁ βάρβαρος ἐσβαλὼν ἐς τὴν ἡμετέρην, ἀλλʼ ἐπειδὰν τάχιστα πύθηται τὴν ἀγγελίην ὅτι οὐδὲν ποιήσομεν τῶν ἐκεῖνος ἡμέων προσεδέετο. πρὶν ὦν παρεῖναι ἐκεῖνον ἐς τὴν Ἀττικήν, ἡμέας καιρός ἐστι προβοηθῆσαι ἐς τὴν Βοιωτίην.” οἳ μὲν ταῦτα ὑποκριναμένων Ἀθηναίων ἀπαλλάσσοντο ἐς Σπάρτην.
9.81
συμφορήσαντες δὲ τὰ χρήματα καὶ δεκάτην ἐξελόντες τῷ ἐν Δελφοῖσι θεῷ, ἀπʼ ἧς ὁ τρίπους ὁ χρύσεος ἀνετέθη ὁ ἐπὶ τοῦ τρικαρήνου ὄφιος τοῦ χαλκέου ἐπεστεὼς ἄγχιστα τοῦ βωμοῦ, καὶ τῷ ἐν Ὀλυμπίῃ θεῷ ἐξελόντες, ἀπʼ ἧς δεκάπηχυν χάλκεον Δία ἀνέθηκαν, καὶ τῷ ἐν Ἰσθμῷ θεῷ, ἀπʼ ἧς ἑπτάπηχυς χάλκεος Ποσειδέων ἐξεγένετο, ταῦτα ἐξελόντες τὰ λοιπὰ διαιρέοντο, καὶ ἔλαβον ἕκαστοι τῶν ἄξιοι ἦσαν, καὶ τὰς παλλακὰς τῶν Περσέων καὶ τὸν χρυσὸν καὶ ἄργυρον καὶ ἄλλα χρήματα τε καὶ ὑποζύγια. ὃσα μέν νυν ἐξαίρετα τοῖσι ἀριστεύσασι αὐτῶν ἐν Πλαταιῇσι ἐδόθη, οὐ λέγεται πρὸς οὐδαμῶν, δοκέω δʼ ἔγωγε καὶ τούτοισι δοθῆναι· Παυσανίη· δὲ πάντα δέκα ἐξαιρέθη τε καὶ ἐδόθη, γυναῖκες ἵπποι τάλαντα κάμηλοι, ὣς δὲ αὕτως καὶ τἆλλα χρήματα.'' None
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1.46 After the loss of his son, Croesus remained in deep sorrow for two years. After this time, the destruction by Cyrus son of Cambyses of the sovereignty of Astyages son of Cyaxares, and the growth of the power of the Persians, distracted Croesus from his mourning; and he determined, if he could, to forestall the increase of the Persian power before they became great. ,Having thus determined, he at once made inquiries of the Greek and Libyan oracles, sending messengers separately to Delphi, to Abae in Phocia, and to Dodona, while others were despatched to Amphiaraus and Trophonius, and others to Branchidae in the Milesian country. ,These are the Greek oracles to which Croesus sent for divination: and he told others to go inquire of Ammon in Libya . His intent in sending was to test the knowledge of the oracles, so that, if they were found to know the truth, he might send again and ask if he should undertake an expedition against the Persians.
1.52
Such were the gifts which he sent to Delphi . To Amphiaraus, of whose courage and fate he had heard, he dedicated a shield made entirely of gold and a spear all of solid gold, point and shaft alike. Both of these were until my time at Thebes, in the Theban temple of Ismenian Apollo.
1.64.2
(He had conquered Naxos too and put Lygdamis in charge.) And besides this, he purified the island of Delos as a result of oracles, and this is how he did it: he removed all the dead that were buried in ground within sight of the temple and conveyed them to another part of Delos .
1.141
As soon as the Lydians had been subjugated by the Persians, the Ionians and Aeolians sent messengers to Cyrus, offering to be his subjects on the same terms as those which they had under Croesus. After hearing what they proposed, Cyrus told them a story. Once, he said, there was a flute-player who saw fish in the sea and played upon his flute, thinking that they would come out on to the land. ,Disappointed of his hope, he cast a net and gathered it in and took out a great multitude of fish; and seeing them leaping, “You had best,” he said, “stop your dancing now; you would not come out and dance before, when I played to you.” ,The reason why Cyrus told the story to the Ionians and Aeolians was that the Ionians, who were ready to obey him when the victory was won, had before refused when he sent a message asking them to revolt from Croesus. ,So he answered them in anger. But when the message came to the Ionians in their cities, they fortified themselves with walls, and assembled in the Panionion, all except the Milesians, with whom alone Cyrus made a treaty on the same terms as that which they had with the Lydians. The rest of the Ionians resolved to send envoys in the name of them all to Sparta, to ask help for the Ionians.
1.144
just as the Dorians of what is now the country of the “Five Cities”—formerly the country of the “Six Cities”—forbid admitting any of the neighboring Dorians to the Triopian temple, and even barred from using it those of their own group who had broken the temple law. ,For long ago, in the games in honor of Triopian Apollo, they offered certain bronze tripods to the victors; and those who won these were not to carry them away from the temple but dedicate them there to the god. ,Now when a man of Halicarnassus called Agasicles won, he disregarded this law, and, carrying the tripod away, nailed it to the wall of his own house. For this offense the five cities— Lindus, Ialysus, Camirus, Cos, and Cnidus —forbade the sixth city— Halicarnassus —to share in the use of the temple. Such was the penalty imposed on the Halicarnassians.
1.148
The Panionion is a sacred ground in Mykale, facing north; it was set apart for Poseidon of Helicon by the joint will of the Ionians. Mykale is a western promontory of the mainland opposite Samos ; the Ionians used to assemble there from their cities and keep the festival to which they gave the name of
1.199 The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus .
2.53
But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. ' "
3.39
While Cambyses was attacking Egypt, the Lacedaemonians too were making war upon Samos and upon Aeaces' son Polycrates, who had revolted and won Samos . ,And first, dividing the city into three parts, he gave a share in the government to his brothers Pantagnotus and Syloson; but presently he put one of them to death, banished the younger, Syloson, and so made himself lord of all Samos ; then he made a treaty with Amasis king of Egypt, sending to him and receiving from him gifts. ,Very soon after this, Polycrates grew to such power that he was famous in Ionia and all other Greek lands; for all his military affairs succeeded. He had a hundred fifty-oared ships, and a thousand archers. ,And he pillaged every place, indiscriminately; for he said that he would get more thanks if he gave a friend back what he had taken than if he never took it at all. He had taken many of the islands, and many of the mainland cities. Among others, he conquered the Lesbians; they had brought all their force to aid the Milesians, and Polycrates defeated them in a sea-fight; it was they who, being his captives, dug all the trench around the acropolis of Samos . " "3.40 Now Amasis was somehow aware of Polycrates' great good fortune; and as this continued to increase greatly, he wrote this letter and sent it to Samos : “Amasis addresses Polycrates as follows. ,It is pleasant to learn that a friend and ally is doing well. But I do not like these great successes of yours; for I know the gods, how jealous they are, and I desire somehow that both I and those for whom I care succeed in some affairs, fail in others, and thus pass life faring differently by turns, rather than succeed at everything. ,For from all I have heard I know of no man whom continual good fortune did not bring in the end to evil, and utter destruction. Therefore if you will be ruled by me do this regarding your successes: ,consider what you hold most precious and what you will be sorriest to lose, and cast it away so that it shall never again be seen among men; then, if after this the successes that come to you are not mixed with mischances, strive to mend the matter as I have counselled you.” " "3.41 Reading this, and perceiving that Amasis' advice was good, Polycrates considered which of his treasures it would most grieve his soul to lose, and came to this conclusion: he wore a seal set in gold, an emerald, crafted by Theodorus son of Telecles of Samos ; ,being resolved to cast this away, he embarked in a fifty-oared ship with its crew, and told them to put out to sea; and when he was far from the island, he took off the seal-ring in sight of all that were on the ship and cast it into the sea. This done, he sailed back and went to his house, where he grieved for the loss. " "3.42 But on the fifth or sixth day from this it happened that a fisherman, who had taken a fine and great fish, and desired to make a gift of it to Polycrates, brought it to the door and said that he wished to see Polycrates. This being granted, he gave the fish, saying: ,“O King, when I caught this fish, I thought best not to take it to market, although I am a man who lives by his hands, but it seemed to me worthy of you and your greatness; and so I bring and offer it to you.” Polycrates was pleased with what the fisherman said; “You have done very well,” he answered, “and I give you double thanks, for your words and for the gift; and I invite you to dine with me.” ,Proud of this honor, the fisherman went home; but the servants, cutting up the fish, found in its belly Polycrates' seal-ring. ,As soon as they saw and seized it, they brought it with joy to Polycrates, and giving the ring to him told him how it had been found. Polycrates saw the hand of heaven in this matter; he wrote a letter and sent it to Egypt, telling all that he had done, and what had happened to him. " "3.43 When Amasis had read Polycrates' letter, he perceived that no man could save another from his destiny, and that Polycrates, being so continually fortunate that he even found what he cast away, must come to an evil end. ,So he sent a herald to Samos to renounce his friendship, determined that when some great and terrible mischance overtook Polycrates he himself might not have to sadden his heart for a friend. " 3.47 The Lacedaemonians then equipped and sent an army to Samos, returning a favor, as the Samians say, because they first sent a fleet to help the Lacedaemonians against Messenia ; but the Lacedaemonians say that they sent this army less to aid the Samians in their need than to avenge the robbery of the bowl which they had been carrying to Croesus and the breastplate which Amasis King of Egypt had sent them as a gift. ,This breastplate had been stolen by the Samians in the year before they took the bowl; it was of linen, decked with gold and cotton embroidery, and embroidered with many figures; ,but what makes it worthy of wonder is that each thread of the breastplate, fine as each is, is made up of three hundred and sixty strands, each plainly seen. It is the exact counterpart of that one which Amasis dedicated to Athena in Lindus .
3.60
I have written at such length of the Samians, because the three greatest works of all the Greeks were engineered by them. The first of these is the tunnel with a mouth at either end driven through the base of a hill nine hundred feet high; ,the whole tunnel is forty-two hundred feet long, eight feet high and eight feet wide; and throughout the whole of its length there runs a channel thirty feet deep and three feet wide, through which the water coming from an abundant spring is carried by pipes to the city of Samos . ,The designer of this work was Eupalinus son of Naustrophus, a Megarian. This is one of the three works; the second is a breakwater in the sea enclosing the harbor, sunk one hundred and twenty feet, and more than twelve hundred feet in length. ,The third Samian work is the temple, which is the greatest of all the temples of which we know; its first builder was Rhoecus son of Philes, a Samian. It is for this cause that I have expounded at more than ordinary length of Samos . ' "
4.152
But after they had been away for longer than the agreed time, and Corobius had no provisions left, a Samian ship sailing for Egypt, whose captain was Colaeus, was driven off her course to Platea, where the Samians heard the whole story from Corobius and left him provisions for a year; ,they then put out to sea from the island and would have sailed to Egypt, but an easterly wind drove them from their course, and did not abate until they had passed through the Pillars of Heracles and came providentially to Tartessus. ,Now this was at that time an untapped market; hence, the Samians, of all the Greeks whom we know with certainty, brought back from it the greatest profit on their wares except Sostratus of Aegina, son of Laodamas; no one could compete with him. ,The Samians took six talents, a tenth of their profit, and made a bronze vessel with it, like an Argolic cauldron, with griffins' heads projecting from the rim all around; they set this up in their temple of Hera, supporting it with three colossal kneeling figures of bronze, each twelve feet high. ,What the Samians had done was the beginning of a close friendship between them and the men of Cyrene and Thera. " "
5.62
I have told both of the vision of Hipparchus' dream and of the first origin of the Gephyreans, to whom the slayers of Hipparchus belonged. Now I must go further and return to the story which I began to tell, namely how the Athenians were freed from their tyrants. ,Hippias, their tyrant, was growing ever more bitter in enmity against the Athenians because of Hipparchus' death, and the Alcmeonidae, a family of Athenian stock banished by the sons of Pisistratus, attempted with the rest of the exiled Athenians to make their way back by force and free Athens. They were not successful in their return and suffered instead a great reverse. After fortifying Lipsydrium north of Paeonia, they, in their desire to use all devices against the sons of Pisistratus, hired themselves to the Amphictyons for the building of the temple at Delphi which exists now but was not there yet then. ,Since they were wealthy and like their fathers men of reputation, they made the temple more beautiful than the model showed. In particular, whereas they had agreed to build the temple of tufa, they made its front of Parian marble. " "
5.72
When Cleomenes had sent for and demanded the banishment of Cleisthenes and the Accursed, Cleisthenes himself secretly departed. Afterwards, however, Cleomenes appeared in Athens with no great force. Upon his arrival, he, in order to take away the curse, banished seven hundred Athenian families named for him by Isagoras. Having so done he next attempted to dissolve the Council, entrusting the offices of government to Isagoras' faction. ,The Council, however, resisted him, whereupon Cleomenes and Isagoras and his partisans seized the acropolis. The rest of the Athenians united and besieged them for two days. On the third day as many of them as were Lacedaemonians left the country under truce. ,The prophetic voice that Cleomenes heard accordingly had its fulfillment, for when he went up to the acropolis with the intention of taking possession of it, he approached the shrine of the goddess to address himself to her. The priestess rose up from her seat, and before he had passed through the door-way, she said, “Go back, Lacedaemonian stranger, and do not enter the holy place since it is not lawful that Dorians should pass in here. “My lady,” he answered, “I am not a Dorian, but an Achaean.” ,So without taking heed of the omen, he tried to do as he pleased and was, as I have said, then again cast out together with his Lacedaemonians. As for the rest, the Athenians imprisoned them under sentence of death. Among the prisoners was Timesitheus the Delphian, whose achievements of strength and courage were quite formidable. " "
5.82
This was the beginning of the Aeginetans' long-standing debt of enmity against the Athenians. The Epidaurians' land bore no produce. For this reason they inquired at Delphi concerning this calamity, and the priestess bade them set up images of Damia and Auxesia, saying that if they so did their luck would be better. The Epidaurians then asked in addition whether they should make the images of bronze or of stone, and the priestess bade them do neither, but make them of the wood of the cultivated olive. ,So the men of Epidaurus asked the Athenians to permit them to cut down some olive trees, supposing the olives there to be the holiest. Indeed it is said that at that time there were no olives anywhere save at Athens. ,The Athenians consented to give the trees, if the Epidaurians would pay yearly sacred dues to Athena, the city's goddess, and to Erechtheus. The Epidaurians agreed to this condition, and their request was granted. When they set up images made of these olive trees, their land brought forth fruit, and they fulfilled their agreement with the Athenians." 6.7 These were coming to attack Miletus and the rest of Ionia. When the Ionians learned of it, they sent deputies to take counsel for them in the Panionium. When they came to that place and consulted, they resolved not to collect a land army to meet the Persians, but to leave the Milesians to defend their walls themselves, and to man their fleet to the last ship and gather as quickly as possible at Lade to fight for Miletus at sea. This Lade is a small island lying off the city of Miletus.
6.87
Thus spoke Leutychides; but even so the Athenians would not listen to him, and he departed. The Aeginetans, before paying the penalty for the violence they had done to the Athenians to please the Thebans, acted as follows: blaming the Athenians and deeming themselves wronged, they prepared to take vengeance on the Athenians, who were now celebrating a quinquennial festival at Sunium. The Aeginetans set an ambush and captured the sacred ship, with many leading Athenians on board, and put in prison the men they seized.
6.91
But this happened later. The rich men of Aegina gained mastery over the people, who had risen against them with Nicodromus, then made them captive and led them out to be killed. Because of this a curse fell upon them, which despite all their efforts they could not get rid of by sacrifice, and they were driven out of their island before the goddess would be merciful to them. ,They had taken seven hundred of the people alive; as they led these out for slaughter one of them escaped from his bonds and fled to the temple gate of Demeter the Lawgiver, where he laid hold of the door-handles and clung to them. They could not tear him away by force, so they cut off his hands and carried him off, and those hands were left clinging fast to the door-handles. ' "
6.105
While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " "6.106 This Philippides was in Sparta on the day after leaving the city of Athens, that time when he was sent by the generals and said that Pan had appeared to him. He came to the magistrates and said, ,“Lacedaemonians, the Athenians ask you to come to their aid and not allow the most ancient city among the Hellenes to fall into slavery at the hands of the foreigners. Even now Eretria has been enslaved, and Hellas has become weaker by an important city.” ,He told them what he had been ordered to say, and they resolved to send help to the Athenians, but they could not do this immediately, for they were unwilling to break the law. It was the ninth day of the rising month, and they said that on the ninth they could not go out to war until the moon's circle was full." 6.134 All the Greeks tell the same story up to this point; after this the Parians themselves say that the following happened: as Miltiades was in a quandary, a captive woman named Timo, Parian by birth and an under-priestess of the goddesses of the dead, came to talk with him. ,Coming before Miltiades, she advised him, if taking Paros was very important to him, to do whatever she suggested. Then, following her advice, he passed through to the hill in front of the city and jumped over the fence of the precinct of Demeter the Lawgiver, since he was unable to open the door. After leaping over, he went to the shrine, whether to move something that should not be moved, or with some other intention. When he was right at the doors, he was immediately seized with panic and hurried back by the same route; leaping down from the wall he twisted his thigh, but some say he hit his knee. ' "
6.136
Such was the priestess' reply to the Parians. The Athenians had much to say about Miltiades on his return from Paros, especially Xanthippus son of Ariphron, who prosecuted Miltiades before the people for deceiving the Athenians and called for the death penalty. ,Miltiades was present but could not speak in his own defense, since his thigh was festering; he was laid before the court on a couch, and his friends spoke for him, often mentioning the fight at Marathon and the conquest of Lemnos: how Miltiades had punished the Pelasgians and taken Lemnos, delivering it to the Athenians. ,The people took his side as far as not condemning him to death, but they fined him fifty talents for his wrongdoing. Miltiades later died of gangrene and rot in his thigh, and the fifty talents were paid by his son Cimon. " '6.137 Miltiades son of Cimon took possession of Lemnos in this way: When the Pelasgians were driven out of Attica by the Athenians, whether justly or unjustly I cannot say, beyond what is told; namely, that Hecataeus the son of Hegesandrus declares in his history that the act was unjust; ,for when the Athenians saw the land under Hymettus, formerly theirs, which they had given to the Pelasgians as a dwelling-place in reward for the wall that had once been built around the acropolis—when the Athenians saw how well this place was tilled which previously had been bad and worthless, they were envious and coveted the land, and so drove the Pelasgians out on this and no other pretext. But the Athenians themselves say that their reason for expelling the Pelasgians was just. ,The Pelasgians set out from their settlement at the foot of Hymettus and wronged the Athenians in this way: Neither the Athenians nor any other Hellenes had servants yet at that time, and their sons and daughters used to go to the Nine Wells for water; and whenever they came, the Pelasgians maltreated them out of mere arrogance and pride. And this was not enough for them; finally they were caught in the act of planning to attack Athens. ,The Athenians were much better men than the Pelasgians, since when they could have killed them, caught plotting as they were, they would not so do, but ordered them out of the country. The Pelasgians departed and took possession of Lemnos, besides other places. This is the Athenian story; the other is told by Hecataeus. ' "
7.18
With this threat (so it seemed to Artabanus) the vision was about to burn his eyes with hot irons. He leapt up with a loud cry, then sat by Xerxes and told him the whole story of what he had seen in his dream, and next he said: ,“O King, since I have seen, as much as a man may, how the greater has often been brought low by the lesser, I forbade you to always give rein to your youthful spirit, knowing how evil a thing it is to have many desires, and remembering the end of Cyrus' expedition against the Massagetae and of Cambyses' against the Ethiopians, and I myself marched with Darius against the Scythians. ,Knowing this, I judged that you had only to remain in peace for all men to deem you fortunate. But since there is some divine motivation, and it seems that the gods mark Hellas for destruction, I myself change and correct my judgment. Now declare the gods' message to the Persians, and bid them obey your first command for all due preparation. Do this, so that nothing on your part be lacking to the fulfillment of the gods' commission.” ,After this was said, they were incited by the vision, and when daylight came Xerxes imparted all this to the Persians. Artabanus now openly encouraged that course which he alone had before openly discouraged." 7.94 The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus.
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: ,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: ,
7.153 Such is the end of the story of the Argives. As for Sicily, envoys were sent there by the allies to hold converse with Gelon, Syagrus from Lacedaemon among them. The ancestor of this Gelon, who settled at Gela, was from the island of Telos which lies off Triopium. When the founding of Gela by Antiphemus and the Lindians of Rhodes was happening, he would not be left behind. ,His descendants in time became and continue to be priests of the goddesses of the underworld; this office had been won, as I will show, by Telines, one of their forefathers. There were certain Geloans who had been worsted in party strife and had been banished to the town of Mactorium, inland of Gela. ,These men Telines brought to Gela with no force of men but only the holy instruments of the goddesses worship to aid him. From where he got these, and whether or not they were his own invention, I cannot say; however that may be, it was in reliance upon them that he restored the exiles, on the condition that his descendants should be ministering priests of the goddesses. ,Now it makes me marvel that Telines should have achieved such a feat, for I have always supposed that such feats cannot be performed by any man but only by such as have a stout heart and manly strength. Telines, however, is reported by the dwellers in Sicily to have had a soft and effeminate disposition.
7.191
There was no counting how many grain-ships and other vessels were destroyed. The generals of the fleet were afraid that the Thessalians might attack them now that they had been defeated, so they built a high palisade out of the wreckage. ,The storm lasted three days. Finally the Magi made offerings and cast spells upon the wind, sacrificing also to Thetis and the Nereids. In this way they made the wind stop on the fourth day—or perhaps it died down on its own. They sacrificed to Thetis after hearing from the Ionians the story that it was from this place that Peleus had carried her off and that all the headland of Sepia belonged to her and to the other Nereids. 7.192 The storm, then, ceased on the fourth day. Now the scouts stationed on the headlands of Euboea ran down and told the Hellenes all about the shipwreck on the second day after the storm began. ,After hearing this they prayed to Poseidon as their savior and poured libations. Then they hurried to Artemisium hoping to find few ships opposing them. So they came to Artemisium a second time and made their station there. From that time on they call Poseidon their savior.
8.37
Now when the barbarians drew near and could see the temple, the prophet, whose name was Aceratus, saw certain sacred arms, which no man might touch without sacrilege, brought out of the chamber within and laid before the shrine. ,So he went to tell the Delphians of this miracle, but when the barbarians came with all speed near to the temple of Athena Pronaea, they were visited by miracles yet greater than the aforesaid. Marvellous indeed it is, that weapons of war should of their own motion appear lying outside in front of the shrine, but the visitation which followed was more wondrous than anything else ever seen. ,When the barbarians were near to the temple of Athena Pronaea, they were struck by thunderbolts from the sky, and two peaks broken off from Parnassus came rushing among them with a mighty noise and overwhelmed many of them. In addition to this a shout and a cry of triumph were heard from the temple of Athena.
8.133
The Greeks, then, sailed to Delos, and Mardonius wintered in Thessaly. Having his headquarters there he sent a man of Europus called Mys to visit the places of divination, charging him to inquire of all the oracles which he could test. What it was that he desired to learn from the oracles when he gave this charge, I cannot say, for no one tells of it. I suppose that he sent to inquire concerning his present business, and that alone. 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. ' "8.135 But at this time there happened, as the Thebans say, a thing at which I marvel greatly. It would seem that this man Mys of Europus came in his wanderings among the places of divination to the precinct of Ptoan Apollo. This temple is called Ptoum, and belongs to the Thebans. It lies by a hill, above lake Copais, very near to the town Acraephia. ,When the man called Mys entered into this temple together with three men of the town who were chosen on the state's behalf to write down the oracles that should be given, straightway the diviner prophesied in a foreign tongue. ,The Thebans who followed him were astonished to hear a strange language instead of Greek and knew not what this present matter might be. Mys of Europus, however, snatched from them the tablet which they carried and wrote on it that which was spoken by the prophet, saying that the words of the oracle were Carian. After writing everything down, he went back to Thessaly. " 8.144 Such was their answer to Alexander, but to the Spartan envoys they said, “It was most human that the Lacedaemonians should fear our making an agreement with the barbarian. We think that it is an ignoble thing to be afraid, especially since we know the Athenian temper to be such that there is nowhere on earth such store of gold or such territory of surpassing fairness and excellence that the gift of it should win us to take the Persian part and enslave Hellas. ,For there are many great reasons why we should not do this, even if we so desired; first and foremost, the burning and destruction of the adornments and temples of our gods, whom we are constrained to avenge to the utmost rather than make pacts with the perpetrator of these things, and next the kinship of all Greeks in blood and speech, and the shrines of gods and the sacrifices that we have in common, and the likeness of our way of life, to all of which it would not befit the Athenians to be false. ,Know this now, if you knew it not before, that as long as one Athenian is left alive we will make no agreement with Xerxes. Nevertheless we thank you for your forethought concerning us, in that you have so provided for our wasted state that you offer to nourish our households. ,For your part, you have given us full measure of kindness, yet for ourselves, we will make shift to endure as best we may, and not be burdensome to you. But now, seeing that this is so, send your army with all speed, ,for as we guess, the barbarian will be upon us and invade our country in no long time as soon as the message comes to him that we will do nothing that he requires of us; therefore, before he comes into Attica, now is the time for us to march first into Boeotia.” At this reply of the Athenians the envoys returned back to Sparta.
9.81
Having brought all the loot together, they set apart a tithe for the god of Delphi. From this was made and dedicated that tripod which rests upon the bronze three-headed serpent, nearest to the altar; another they set apart for the god of Olympia, from which was made and dedicated a bronze figure of Zeus, ten cubits high; and another for the god of the Isthmus, from which was fashioned a bronze Poseidon seven cubits high. When they had set all this apart, they divided what remained, and each received, according to his worth, concubines of the Persians and gold and silver, and all the rest of the stuff and the beasts of burden. ,How much was set apart and given to those who had fought best at Plataea, no man says. I think that they also received gifts, but tenfold of every kind, women, horses, talents, camels, and all other things also, was set apart and given to Pausanias.'' None
17. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Samothrace, sanctuary of the Great Gods • sanctuaries, and Apollo of Delphi • sanctuaries, and service to gods • sanctuaries, in Magnesia • sanctuaries, of Helios in Magnesia

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 333; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 21, 243

26d Do I not even believe that the sun or yet the moon are gods, as the rest of mankind do? No, by Zeus, judges, since he says that the sun is a stone and the moon earth. Do you think you are accusing Anaxagoras, my dear Meletus, and do you so despise these gentlemen and think they are so unversed in letters as not to know, that the books of Anaxagoras the Clazomenian are full of such utterances? And forsooth the youth learn these doctrines from me, which they can buy sometime'' None
18. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Apollo (god), sanctuary at Delos • sanctuaries, officials of • sanctuaries/temples • sanctuaries/temples, sacred law/prescriptions

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 108

4c Naxos, he was working there on our land. Now he got drunk, got angry with one of our house slaves, and butchered him. So my father bound him hand and foot, threw him into a ditch, and sent a man here to Athens to ask the religious adviser what he ought' ' None
19. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Delos, sanctuaries/temples • Delphi, sanctuary of Apollo • pollution, of sanctuaries • sanctuaries, and dedications • sanctuaries, pollution of • sanctuaries, robbing of • sanctuaries/temples, asylum • sanctuaries/temples, festivals and courtship • sanctuaries/temples, sacred law/prescriptions • sanctuaries/temples, votive offerings

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 99

955e ἂν χρῆσθαι βούληται, χρῆται, κατʼ ἐνιαυτὸν ἕκαστον βουλευομένων, ἐάντε τοῦ τιμήματος ὅλου μέρει ἐάντε τῆς γενομένης ἐπʼ ἐνιαυτὸν ἑκάστοτε προσόδου, χωρὶς τῶν εἰς τὰ συσσίτια τελουμένων. ΑΘ.'' None955e and may determine year by year whether it will require a proportion of the whole assessed value, or a proportion of the current yearly income, exclusive of the taxes paid for the common meals. Ath.'' None
20. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aphrodite, sanctuaries and temples • sanctuaries • sanctuaries and temples, of Aphrodite • sanctuaries, beauty of

 Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 48; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 276, 277

180d ὁποῖον δεῖ ἐπαινεῖν. ἐγὼ οὖν πειράσομαι τοῦτο ἐπανορθώσασθαι, πρῶτον μὲν ἔρωτα φράσαι ὃν δεῖ ἐπαινεῖν, ἔπειτα ἐπαινέσαι ἀξίως τοῦ θεοῦ. πάντες γὰρ ἴσμεν ὅτι οὐκ ἔστιν ἄνευ Ἔρωτος Ἀφροδίτη. μιᾶς μὲν οὖν οὔσης εἷς ἂν ἦν Ἔρως· ἐπεὶ δὲ δὴ δύο ἐστόν, δύο ἀνάγκη καὶ Ἔρωτε εἶναι. πῶς δʼ οὐ δύο τὼ θεά; ἡ μέν γέ που πρεσβυτέρα καὶ ἀμήτωρ Οὐρανοῦ θυγάτηρ, ἣν δὴ καὶ Οὐρανίαν ἐπονομάζομεν· ἡ δὲ νεωτέρα Διὸς καὶ Διώνης,'' None180d what sort we ought to praise. Now this defect I will endeavor to amend, and will first decide on a Love who deserves our praise, and then will praise him in terms worthy of his godhead. We are all aware that there is no Aphrodite or Love-passion without a Love. True, if that goddess were one, then Love would be one: but since there are two of her, there must needs be two Loves also. Does anyone doubt that she is double? Surely there is the elder, of no mother born, but daughter of Heaven, whence we name her Heavenly; while the younger was the child of Zeus and Dione, and her we call Popular.'' None
21. Sophocles, Antigone, 992-993, 1043 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo (god), sanctuary at Delos • Poseidon, sanctuary at Onchestos • architectural remains, sanctuaries • sanctuaries • sanctuaries/temples • sanctuaries/temples, sacred law/prescriptions

 Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 258; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 123; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110

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992 I will tell you. You, obey the seer. 993 It was not my habit before, at any rate, to stand apart from your will.
1043
not even if the eagles of Zeus wish to snatch and carry him to be devoured at the god’s throne. No, not even then, for fear of that defilement will I permit his burial, since I know with certainty that no mortal has the power to defile the gods.'' None
22. Sophocles, Oedipus At Colonus, 90 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Tour of Sanctuaries • sanctuary, of the Eumenides

 Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 141; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 449, 450

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90 and a shelter for foreigners, there I should close my weary life, with profit, through my having fixed my abode there, for those who received me, but ruin for those who sent me forth, who drove me away. And he went on to warn me that signs of these things would come,'' None
23. Thucydides, The History of The Peloponnesian War, 1.126, 2.47.4, 3.37, 3.104, 8.67.2 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Apollo (god), sanctuary at Delos • Artemis (goddess), sanctuary at Delos • Delos, sanctuaries/temples • Epidauros, sanctuary of Asclepius • Olympia, sanctuaries • Panhellenic, sanctuaries and games • Samothrace, sanctuary of the Great Gods • Syracuse\n, Demeter Pyrphoros, sanctuary of • Zeus (god), sanctuary at Mount Olympos • sanctuaries in Athens • sanctuaries in Attica • sanctuaries periurban • sanctuaries,, conspicuous display at • sanctuaries/temples, catchment areas • sanctuaries/temples, prohibition on sexual intercourse • sanctuaries/temples, sacred law/prescriptions • sanctuaries/temples, sacred prostitution • sanctuary • sanctuary, of Asclepius • sanctuary, of Poseidon • theoria, sanctuary visitation

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 6; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 281; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 65; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 18, 278, 280, 333; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 47; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 69, 111; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 61; Parker (2005), Polytheism and Society at Athens, 57; Ward (2021), Searching for the Divine in Plato and Aristotle: Philosophical Theoria and Traditional Practice, 2, 30

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2.47.4 οὔτε γὰρ ἰατροὶ ἤρκουν τὸ πρῶτον θεραπεύοντες ἀγνοίᾳ, ἀλλ’ αὐτοὶ μάλιστα ἔθνῃσκον ὅσῳ καὶ μάλιστα προσῇσαν, οὔτε ἄλλη ἀνθρωπεία τέχνη οὐδεμία: ὅσα τε πρὸς ἱεροῖς ἱκέτευσαν ἢ μαντείοις καὶ τοῖς τοιούτοις ἐχρήσαντο, πάντα ἀνωφελῆ ἦν, τελευτῶντές τε αὐτῶν ἀπέστησαν ὑπὸ τοῦ κακοῦ νικώμενοι.
8.67.2
ἔπειτα ἐπειδὴ ἡ ἡμέρα ἐφῆκε, ξυνέκλῃσαν τὴν ἐκκλησίαν ἐς τὸν Κολωνόν ʽἔστι δὲ ἱερὸν Ποσειδῶνος ἔξω πόλεως ἀπέχον σταδίους μάλιστα δέκἀ, καὶ ἐσήνεγκαν οἱ ξυγγραφῆς ἄλλο μὲν οὐδέν, αὐτὸ δὲ τοῦτο, ἐξεῖναι μὲν Ἀθηναίων ἀνατεὶ εἰπεῖν γνώμην ἣν ἄν τις βούληται: ἢν δέ τις τὸν εἰπόντα ἢ γράψηται παρανόμων ἢ ἄλλῳ τῳ τρόπῳ βλάψῃ, μεγάλας ζημίας ἐπέθεσαν.' ' None
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2.47.4 Neither were the physicians at first of any service, ignorant as they were of the proper way to treat it, but they died themselves the most thickly, as they visited the sick most often; nor did any human art succeed any better. Supplications in the temples, divinations, and so forth were found equally futile, till the overwhelming nature of the disaster at last put a stop to them altogether.
8.67.2
Afterwards, when the day arrived, the conspirators enclosed the assembly in Colonus, a temple of Poseidon, a little more than a mile outside the city; when the commissioners simply brought forward this single motion, that any Athenian might propose with impunity whatever measure he pleased, heavy penalties being imposed upon any who should indict for illegality, or otherwise molest him for so doing. ' ' None
24. Xenophon, The Persian Expedition, 3.2.12, 7.8.3-7.8.6 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Artemis, sanctuaries and temples • Pankrates, sanctuary of by Ilissus • Zeus (god), sanctuary at Dodona • sanctuaries • sanctuaries and temples, of Artemis

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 659; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 195; Parker (2005), Polytheism and Society at Athens, 421; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 182

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3.2.12 καὶ εὐξάμενοι τῇ Ἀρτέμιδι ὁπόσους κατακάνοιεν τῶν πολεμίων τοσαύτας χιμαίρας καταθύσειν τῇ θεῷ, ἐπεὶ οὐκ εἶχον ἱκανὰς εὑρεῖν, ἔδοξεν αὐτοῖς κατʼ ἐνιαυτὸν πεντακοσίας θύειν, καὶ ἔτι νῦν ἀποθύουσιν.
7.8.3
ὁ δʼ αὐτῷ οὐκ ἐπίστευεν. ἐπεὶ δʼ ἔπεμψαν Λαμψακηνοὶ ξένια τῷ Ξενοφῶντι καὶ ἔθυε τῷ Ἀπόλλωνι, παρεστήσατο τὸν Εὐκλείδην· ἰδὼν δὲ τὰ ἱερὰ ὁ Εὐκλείδης εἶπεν ὅτι πείθοιτο αὐτῷ μὴ εἶναι χρήματα. ἀλλʼ οἶδα, ἔφη, ὅτι κἂν μέλλῃ ποτὲ ἔσεσθαι, φαίνεταί τι ἐμπόδιον, ἂν μηδὲν ἄλλο, σὺ σαυτῷ. συνωμολόγει ταῦτα ὁ Ξενοφῶν. 7.8.4 ὁ δὲ εἶπεν· ἐμπόδιος γάρ σοι ὁ Ζεὺς ὁ μειλίχιός ἐστι, καὶ ἐπήρετο εἰ ἤδη θύσειεν, ὥσπερ οἴκοι, ἔφη, εἰώθειν ἐγὼ ὑμῖν θύεσθαι καὶ ὁλοκαυτεῖν. ὁ δʼ οὐκ ἔφη ἐξ ὅτου ἀπεδήμησε τεθυκέναι τούτῳ τῷ θεῷ. συνεβούλευσεν οὖν αὐτῷ θύεσθαι καθὰ εἰώθει, καὶ ἔφη συνοίσειν ἐπὶ τὸ βέλτιον. 7.8.5 τῇ δὲ ὑστεραίᾳ Ξενοφῶν προσελθὼν εἰς Ὀφρύνιον ἐθύετο καὶ ὡλοκαύτει χοίρους τῷ πατρίῳ νόμῳ, καὶ ἐκαλλιέρει. 7.8.6 καὶ ταύτῃ τῇ ἡμέρᾳ ἀφικνεῖται Βίων καὶ Ναυσικλείδης χρήματα δώσοντες τῷ στρατεύματι, καὶ ξενοῦνται τῷ Ξενοφῶντι καὶ ἵππον ὃν ἐν Λαμψάκῳ ἀπέδοτο πεντήκοντα δαρεικῶν, ὑποπτεύοντες αὐτὸν διʼ ἔνδειαν πεπρακέναι, ὅτι ἤκουον αὐτὸν ἥδεσθαι τῷ ἵππῳ, λυσάμενοι ἀπέδοσαν καὶ τὴν τιμὴν οὐκ ἤθελον ἀπολαβεῖν.'' None
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3.2.12 And while they had vowed to Artemis that for every man they might slay of the enemy they would sacrifice a goat to the goddess, they were unable to find goats enough; According to Herodotus ( Hdt. 6.117 ) the Persian dead numbered 6,400. so they resolved to offer five hundred every year, and this sacrifice they are paying even to this day.
7.8.3
And Xenophon said, Well, really, with weather of the sort you describe and provisions used up and no chance even to get a smell of wine, when many of us were becoming exhausted with hardships and the enemy were at our heels, if at such a time as that I wantonly abused you, I admit that I am more wanton even than the ass, which, because of its wantonness, so the saying runs, is not subject to fatigue. Nevertheless, do tell us, he said, for what reason you were struck.
7.8.3
But when the Lampsacenes sent gifts of hospitality to Xenophon and he was sacrificing to Apollo, he gave Eucleides a place beside him; and when Eucleides saw the vitals of the victims, he said that he well believed that Xenophon had no money. But I am sure, he went on, that even if money should ever be about to come to you, some obstacle always appears—if nothing else, your own self. In this Xenophon agreed with him. 7.8.4 Did I ask you for something, and then strike you because you would not give it to me? Did I demand something back? Was it in a fight over a favourite? Was it an act of drunken violence? 7.8.4 Then Eucleides said, Yes, Zeus the Merciful is an obstacle in your way, and asked whether he had yet sacrificed to him, just as at home, he continued, where I was wont to offer the sacrifices for you, and with whole victims. Xenophon replied that not since he left home had he sacrificed to that god. i.e. Zeus in this particular one of his functions, as the Merciful. cp. Xen. Anab. 7.6.44 . Eucleides, accordingly, advised him to sacrifice just as he used to do, and said that it would be to his advantage. 7.8.5 And the next day, upon coming to Ophrynium, Xenophon proceeded to sacrifice, offering whole victims of swine after the custom of his fathers, and he obtained favourable omens. 7.8.5 When the man replied that it was none of these things, Xenophon asked him if he was a hoplite. He said no. Was he a peltast, then? No, not that either, he said, but he had been detailed by his messmates, although he was a free man, to drive a mule. 7.8.6 At that Xenophon recognized him, and asked: Are you the fellow who carried the sick man? Yes, by Zeus, he replied, for you forced me to do so; and you scattered my messmates’ baggage all about. 7.8.6 In fact, on that very day Bion and Nausicleides Apparently officers sent by Thibron. arrived with money to give to the army and were entertained by Xenophon, and they redeemed his horse, which he had sold at Lampsacus for fifty daries,—for they suspected that he had sold it for want of money, since they heard he was fond of the horse,—gave it back to him, and would not accept from him the price of it. '' None
25. Xenophon, Memoirs, 1.1.4, 1.1.9, 1.3.1, 3.8.10, 4.3.16-4.3.17 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Delphi, sanctuary and oracle at, • Epirus, sanctuary of Zeus at, • honouring the gods, and their sanctuaries • on sanctuaries • pollution, of sanctuaries • sanctuaries • sanctuaries in Athens • sanctuaries, Aristotle on • sanctuaries, and Apollo of Delphi • sanctuaries, and service to gods • sanctuaries, beauty of • sanctuaries, founded by divination • sanctuaries, in Magnesia • sanctuaries, pollution of • sanctuaries, private

 Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 321, 324; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 131, 132, 133, 163, 177, 244; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 39, 48, 178, 260; Parker (2005), Polytheism and Society at Athens, 50

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1.1.4 ἀλλʼ οἱ μὲν πλεῖστοί φασιν ὑπό τε τῶν ὀρνίθων καὶ τῶν ἀπαντώντων ἀποτρέπεσθαί τε καὶ προτρέπεσθαι· Σωκράτης δʼ ὥσπερ ἐγίγνωσκεν, οὕτως ἔλεγε· τὸ δαιμόνιον γὰρ ἔφη σημαίνειν. καὶ πολλοῖς τῶν συνόντων προηγόρευε τὰ μὲν ποιεῖν, τὰ δὲ μὴ ποιεῖν, ὡς τοῦ δαιμονίου προσημαίνοντος· καὶ τοῖς μὲν πειθομένοις αὐτῷ συνέφερε, τοῖς δὲ μὴ πειθομένοις μετέμελε.
1.1.9
τοὺς δὲ μηδὲν τῶν τοιούτων οἰομένους εἶναι δαιμόνιον, ἀλλὰ πάντα τῆς ἀνθρωπίνης γνώμης, δαιμονᾶν ἔφη· δαιμονᾶν δὲ καὶ τοὺς μαντευομένους ἃ τοῖς ἀνθρώποις ἔδωκαν οἱ θεοὶ μαθοῦσι διακρίνειν (οἷον εἴ τις ἐπερωτῴη πότερον ἐπιστάμενον ἡνιοχεῖν ἐπὶ ζεῦγος λαβεῖν κρεῖττον ἢ μὴ ἐπιστάμενον, ἢ πότερον ἐπιστάμενον κυβερνᾶν ἐπὶ τὴν ναῦν κρεῖττον λαβεῖν ἢ μὴ ἐπιστάμενον), ἢ ἃ ἔξεστιν ἀριθμήσαντας ἢ μετρήσαντας ἢ στήσαντας εἰδέναι· τοὺς τὰ τοιαῦτα παρὰ τῶν θεῶν πυνθανομένους ἀθέμιτα ποιεῖν ἡγεῖτο. ἔφη δὲ δεῖν, ἃ μὲν μαθόντας ποιεῖν ἔδωκαν οἱ θεοί, μανθάνειν, ἃ δὲ μὴ δῆλα τοῖς ἀνθρώποις ἐστί, πειρᾶσθαι διὰ μαντικῆς παρὰ τῶν θεῶν πυνθάνεσθαι· τοὺς θεοὺς γὰρ οἷς ἂν ὦσιν ἵλεῳ σημαίνειν.
1.3.1
ὡς δὲ δὴ καὶ ὠφελεῖν ἐδόκει μοι τοὺς συνόντας τὰ μὲν ἔργῳ δεικνύων ἑαυτὸν οἷος ἦν, τὰ δὲ καὶ διαλεγόμενος, τούτων δὴ γράψω ὁπόσα ἂν διαμνημονεύσω. τὰ μὲν τοίνυν πρὸς τοὺς θεοὺς φανερὸς ἦν καὶ ποιῶν καὶ λέγων ᾗπερ ἡ Πυθία ἀποκρίνεται τοῖς ἐρωτῶσι πῶς δεῖ ποιεῖν ἢ περὶ θυσίας ἢ περὶ προγόνων θεραπείας ἢ περὶ ἄλλου τινὸς τῶν τοιούτων· ἥ τε γὰρ Πυθία νόμῳ πόλεως ἀναιρεῖ ποιοῦντας εὐσεβῶς ἂν ποιεῖν, Σωκράτης τε οὕτω καὶ αὐτὸς ἐποίει καὶ τοῖς ἄλλοις παρῄνει, τοὺς δὲ ἄλλως πως ποιοῦντας περιέργους καὶ ματαίους ἐνόμιζεν εἶναι.
3.8.10
ὡς δὲ συνελόντι εἰπεῖν, ὅποι πάσας ὥρας αὐτός τε ἂν ἥδιστα καταφεύγοι καὶ τὰ ὄντα ἀσφαλέστατα τιθοῖτο, αὕτη ἂν εἰκότως ἡδίστη τε καὶ καλλίστη οἴκησις εἴη· γραφαὶ δὲ καὶ ποικιλίαι πλείονας εὐφροσύνας ἀποστεροῦσιν ἢ παρέχουσι. ναοῖς γε μὴν καὶ βωμοῖς χώραν ἔφη εἶναι πρεπωδεστάτην ἥτις ἐμφανεστάτη οὖσα ἀστιβεστάτη εἴη· ἡδὺ μὲν γὰρ ἰδόντας προσεύξασθαι, ἡδὺ δὲ ἁγνῶς ἔχοντας προσιέναι.
4.3.16
ἀλλὰ μὴ τοῦτο ἀθύμει, ἔφη, ὦ Εὐθύδημε· ὁρᾷς γὰρ ὅτι ὁ ἐν Δελφοῖς θεός, ὅταν τις αὐτὸν ἐπερωτᾷ πῶς ἂν τοῖς θεοῖς χαρίζοιτο, ἀποκρίνεται· νόμῳ πόλεως· νόμος δὲ δήπου πανταχοῦ ἐστι κατὰ δύναμιν ἱεροῖς θεοὺς ἀρέσκεσθαι. πῶς οὖν ἄν τις κάλλιον καὶ εὐσεβέστερον τιμῴη θεοὺς ἤ, ὡς αὐτοὶ κελεύουσιν, οὕτω ποιῶν; 4.3.17 ἀλλὰ χρὴ τῆς μὲν δυνάμεως μηδὲν ὑφίεσθαι· ὅταν γάρ τις τοῦτο ποιῇ, φανερὸς δήπου ἐστὶ τότε οὐ τιμῶν θεούς. χρὴ οὖν μηδὲν ἐλλείποντα κατὰ δύναμιν τιμᾶν τοὺς θεοὺς θαρρεῖν τε καὶ ἐλπίζειν τὰ μέγιστα ἀγαθά. οὐ γὰρ παρʼ ἄλλων γʼ ἄν τις μείζω ἐλπίζων σωφρονοίη ἢ παρὰ τῶν τὰ μέγιστα ὠφελεῖν δυναμένων, οὐδʼ ἂν ἄλλως μᾶλλον ἢ εἰ τούτοις ἀρέσκοι· ἀρέσκοι δὲ πῶς ἂν μᾶλλον ἢ εἰ ὡς μάλιστα πείθοιτο αὐτοῖς;'' None
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1.1.4 Only, whereas most men say that the birds or the folk they meet dissuade or encourage them, Socrates said what he meant: for he said that the deity gave him a sign. Many of his companions were counselled by him to do this or not to do that in accordance with the warnings of the deity: and those who followed his advice prospered, and those who rejected it had cause for regret.
1.1.9
If any man thinks that these matters are wholly within the grasp of the human mind and nothing in them is beyond our reason, that man, he said, is irrational. But it is no less irrational to seek the guidance of heaven in matters which men are permitted by the gods to decide for themselves by study: to ask, for instance, Is it better to get an experienced coachman to drive my carriage or a man without experience? Cyropaedia I. vi. 6. Is it better to get an experienced seaman to steer my ship or a man without experience? So too with what we may know by reckoning, measurement or weighing. To put such questions to the gods seemed to his mind profane. In short, what the gods have granted us to do by help of learning, we must learn; what is hidden from mortals we should try to find out from the gods by divination: for to him that is in their grace the gods grant a sign.
1.3.1
In order to support my opinion that he benefited his companions, alike by actions that revealed his own character and by his conversation, I will set down what I recollect of these. First, then, for his attitude towards religion; his deeds and words were clearly in harmony with the answer given by the Priestess at Delphi to such questions as What is my duty about sacrifice? or about cult of ancestors. For the answer of the Priestess is, Follow the custom of the State: that is the way to act piously. And so Socrates acted himself and counselled others to act. To take any other course he considered presumption and folly.
3.8.10
To put it shortly, the house in which the owner can find a pleasant retreat at all seasons and can store his belongings safely is presumably at once the pleasantest and the most beautiful. As for paintings and decorations, they rob one of more delights than they give. For temples and altars the most suitable position, he said, was a conspicuous site remote from traffic; for it is pleasant to breathe a prayer at the sight of them, and pleasant to approach them filled with holy thoughts.
4.3.16
Nay, be not down-hearted, Euthydemus; for you know that to the inquiry, How am I to please the gods? the Delphic god replies, Follow the custom of the state ; and everywhere, I suppose, it is the custom that men propitiate the gods with sacrifices according to their power. How then can a man honour the gods more excellently and more devoutly than by doing as they themselves ordain? 4.3.17 Only he must fall no whit short of his power. For when he does that, it is surely plain that he is not then honouring the gods. Therefore it is by coming no whit short of his power in honouring the gods that he is to look with confidence for the greatest blessing. Cyropaedia I. vi. 4. For there are none from whom a man of prudence would hope for greater things than those who can confer the greatest benefits, nor can he show his prudence more clearly than by pleasing them. And how can he please them better than by obeying them strictly? '' None
26. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Frontier sanctuaries • Lenaion sanctuary • sanctuary • ‘Extra-urban’ sanctuaries

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 108; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 30

27. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Poseidon, sanctuary at Onchestos • sanctuaries,

 Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 217; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 258

28. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Poseidon, sanctuary at Onchestos • Zeus, sanctuaries of • sanctuaries,

 Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 217; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 258; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 257

29. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Asclepius, sanctuary at Athens • Asclepius, sanctuary at Erythrae • Asclepius, sanctuary at the Piraeus • Cyrene, sanctuary of Iatros • Lamps, use at Cyrene sanctuary of Iatros • Religion (Greek), purificatory sprinkling ritual at sanctuary entrance • sanctuary • sanctuary, of Asclepius

 Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 649; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 64; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 241, 308; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 125

30. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Demeter, sanctuaries and temples • sanctuaries and temples, of Demeter • sanctuary

 Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 106; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 58

31. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo (god), sanctuary at Didyma • Corinth, incubation by Bellerophon at Athena sanctuary • Dodona, sanctuary of Zeus, Selloi/Helloi possibly incubating • Dodona, sanctuary of Zeus, oracle of Zeus • Pasiphae, sanctuary at Thalamai • Pasiphae, sanctuary at Thalamai, divinatory incubation by Spartan leaders • sanctuaries,, conspicuous display at • sanctuary

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 483; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 18; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 120; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 30, 101

32. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Isis, Megalopolis Egyptian sanctuary lex sacra • Megalopolis, Egyptian sanctuary lex sacra • Pankrates, sanctuary of by Ilissus votive reliefs from • sexual intercourse, in sanctuaries • votive reliefs from sanctuary of Pankrates

 Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 212; Parker (2005), Polytheism and Society at Athens, 37; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 248

33. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Zeus (god), sanctuary at Labraunda • sanctuaries • sanctuaries in Athens • sanctuaries in Attica • sanctuaries periurban • sanctuaries, care and repair of • sanctuary, of Dionysus • theoria, sanctuary visitation

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 267; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 691; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 38; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 111, 205, 209; Parker (2005), Polytheism and Society at Athens, 57, 58; Ward (2021), Searching for the Divine in Plato and Aristotle: Philosophical Theoria and Traditional Practice, 3, 21

34. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • oaths, in sanctuaries • sanctuaries • sanctuary

 Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 1; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 158; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 157

35. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Sanctuary • sanctuary

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 245; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 123

36. Diodorus Siculus, Historical Library, 5.49.6, 5.62 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Deir el-Bahari, sanctuary of Amenhotep and Imhotep, presence of Hygieia • Deir el-Bahari, sanctuary of Amenhotep and Imhotep, visited for fertility issues • Religion (Greek), dream invitations to enter Lydian Underworld sanctuaries • Samothrace, sanctuary of the Great Gods • sanctuaries • sanctuary

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 76; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 284; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 39; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 298, 606

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5.49.6 \xa0The claim is also made that men who have taken part in the mysteries become both more pious and more just and better in every respect than they were before. And this is the reason, we are told, why the most famous both of the ancient heroes and of the demi-gods were eagerly desirous of taking part in the initiatory rite; and in fact Jason and the Dioscori, and Heracles and Orpheus as well, after their initiation attained success in all the campaigns they undertook, because these gods appeared to them.' "
5.62
1. \xa0In Castabus, on the Cherronesus, there is a temple which is sacred to Hemithea, and there is no reason why we should omit to mention the strange occurrence which befell this goddess. Now many and various accounts have been handed down regarding her, but we shall recount that which has prevailed and is in accord with what the natives relate. To Staphylus and Chrysothemis were born three daughters, Molpadia, Rhoeo, and Parthenos by name. Apollo lay with Rhoeo and brought her with child; and her father, believing that her seduction was due to a man, was angered, and in his anger he shut up his daughter in a chest and cast her into the sea.,2. \xa0But the chest was washed up upon Delos, where she gave birth to a male child and called the babe Anius. And Rhoeo, who had been saved from death in this unexpected manner, laid the babe upon the altar of Apollo and prayed to the god to save its life if it was his child. Thereupon Apollo, the myth relates, concealed the child for the time, but afterwards he gave thought to its rearing, instructed it in divination, and conferred upon it certain great honours.,3. \xa0And the other sisters of the maiden who had been seduced, namely, Molpadia and Parthenos, while watching their father's wine, a drink which had only recently been discovered among men, fell asleep; and while they were asleep some swine which they were keeping entered in and broke the jar which contained the wine and so destroyed the wine. And the maidens, when they learned what had happened, in fear of their father's severity fled to the edge of the sea and hurled themselves down from some lofty rocks.,4. \xa0But Apollo, because of his affection for their sister, rescued the maidens and established them in the cities of the Cherronesus. The one named Parthenos, as the god brought it to pass, enjoyed honours and a sacred precinct in Bubastus of the Cherronesus, while Molpadia, who came to Castabus, was given the name Hemithea, because the god had appeared to men, and she was honoured by all who dwelt in the Cherronesus.,5. \xa0And in sacrifices which are held in her honour a mixture of honey and milk is used in the libations, because of the experience which she had had in connection with the wine, while anyone who has touched a hog or eaten of its flesh is not permitted to draw near to the sacred precinct."' None
37. New Testament, Hebrews, 1.3, 2.9-2.13, 2.17-2.18, 8.1-8.2, 13.10 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Asklepieion, pagan sanctuary • Sanctuary • sanctuary

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 323; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 31; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 6, 31, 53, 57, 164, 171, 176, 186, 190, 227

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1.3 ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς,
2.9
τὸν δὲβραχύ τι παρʼ ἀγγέλους ἠλαττωμένονβλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτουδόξῃ καὶ τιμῇ ἐστεφανωμένον,ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου. 2.10 Ἔπρεπεν γὰρ αὐτῷ, διʼ ὃν τὰ πάντα καὶ διʼ οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. 2.11 ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες· διʼ ἣν αἰτίαν οὐκ ἐπαισχύνεταιἀδελφοὺςαὐτοὺς καλεῖν, 2.12 λέγων 2.13 καὶ πάλιν
2.17
ὅθεν ὤφειλεν κατὰ πάντατοῖς ἀδελφοῖςὁμοιωθῆναι, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεόν, εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ· 2.18 ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι.
8.1
Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, 8.2 τῶν ἁγίων λειτουργὸς καὶτῆς σκηνῆςτῆς ἀληθινῆς,ἣν ἔπηξεν ὁ κύριος,οὐκ ἄνθρωπος.
13.10
ἔχομεν θυσιαστήριον ἐξ οὗ φαγεῖν οὐκ ἔχουσιν ἐξουσίαν οἱ τῇ σκηνῇ λατρεύοντες.'' None
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1.3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
2.9
But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone. 2.10 For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings. 2.11 For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers, 2.12 saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise." 2.13 Again, "I will put my trust in him." Again, "Behold, here am I and the children whom God has given me."
2.17
Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 2.18 For in that he himself has suffered being tempted, he is able to help those who are tempted.
8.1
Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, 8.2 a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man.
13.10
We have an altar from which those who serve the holy tabernacle have no right to eat. '' None
38. New Testament, Mark, 15.38 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • sanctuary • sanctuary, earthly

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 411; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 70

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15.38 Καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπʼ ἄνωθεν ἕως κάτω.'' None
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15.38 The veil of the temple was torn in two from the top to the bottom. '' None
39. New Testament, Matthew, 27.51 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • sanctuary • sanctuary, earthly

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 411; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 70

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27.51 Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπʼ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,'' None
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27.51 Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. '' None
40. Plutarch, Aristides, 19.1-19.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Amphilochos, divinatory incubation at Mallos sanctuary • Corinth, incubation by Bellerophon at Athena sanctuary • Incubation, terms for sanctuaries with incubation • Pasiphae, sanctuary at Thalamai, evidence for outdoors incubation • Pasiphae, sanctuary at Thalamai, terminology associated with oracular function • healing sanctuaries

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 71; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 13, 102, 670

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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.'' None
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19.1 19.2 '' None
41. Plutarch, Pericles, 13.5, 32.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Impiety, of violating and destroying sanctuaries • Poseidon, sanctuary at Onchestos • sanctuaries, beauty of • sanctuaries, restrictions concerning • sanctuary • sanctuary, of Asclepius

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 95, 127; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 258; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 648; Mikalson (2003), Herodotus and Religion in the Persian Wars, 109; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 129, 196

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13.5 τὸ δʼ ὀπαῖον ἐπὶ τοῦ ἀνακτόρου Ξενοκλῆς ὁ Χολαργεὺς ἐκορύφωσε· τὸ δὲ μακρὸν τεῖχος, περὶ οὗ Σωκράτης ἀκοῦσαί φησιν αὐτὸς εἰσηγουμένου γνώμην Περικλέους, ἠργολάβησε Καλλικράτης. κωμῳδεῖ δὲ τὸ ἔργον Κρατῖνος ὡς βραδέως περαινόμενον·
32.2
δεχομένου δὲ τοῦ δήμου καὶ προσιεμένου τὰς διαβολάς, οὕτως ἤδη ψήφισμα κυροῦται, Δρακοντίδου γράψαντος, ὅπως οἱ λόγοι τῶν χρημάτων ὑπὸ Περικλέους εἰς τοὺς Πρυτάνεις ἀποτεθεῖεν, οἱ δὲ δικασταὶ τὴν ψῆφον ἀπὸ τοῦ βωμοῦ φέροντες ἐν τῇ πόλει κρίνοιεν. Ἅγνων δὲ· τοῦτο μὲν ἀφεῖλε τοῦ ψηφίσματος, κρίνεσθαι δὲ τὴν δίκην ἔγραψεν ἐν δικασταῖς χιλίοις καὶ πεντακοσίοις, εἴτε κλοπῆς καὶ δώρων εἴτʼ ἀδικίου βούλοιτό τις ὀνομάζειν τὴν δίωξιν.' ' None
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13.5 while Xenocles, of the deme Cholargus, set on high the lantern over the shrine. 41 For the long wall, concerning which Socrates says Plat. Gorg. 455e . he himself heard Pericles introduce a measure, Callicrates was the contractor. Cratinus pokes fun at this work for its slow progress, and in these words:— Since ever so long now In word has Pericles pushed the thing; in fact he does not budge it. From a play of unknown name. Kock, Com. Att. Frag. i. p. 100 The Odeum, which was arranged internally with many tiers of seats and many pillars, and which had a roof made with a circular slope from a single peak, they say was an exact reproduction of the Great King’s pavilion, and this too was built under the superintendence of Pericles.
32.2
The people accepted with delight these slanders, and so, while they were in this mood, a bill was passed, on motion of Dracontides, that Pericles should deposit his accounts of public moneys with the prytanes, and that the jurors should decide upon his case with ballots which had lain upon the altar of the goddess on the acropolis. But Hagnon amended this clause of the bill with the motion that the case be tried before fifteen hundred jurors in the ordinary way, whether one wanted to call it a prosecution for embezzlement and bribery, or malversation.' ' None
42. Plutarch, Sulla, 12.6 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cornelius Sulla, Lucius, treatment of cities and sanctuaries • Lebadeia, sanctuary of Zeus Basileus and Trophonios • sanctuary

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 52; Wilding (2022), Reinventing the Amphiareion at Oropos, 214, 252

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12.6 τὰ μὲν οὖν ἄλλα διέλαθε τούς γε πολλοὺς Ἕλληνας ἐκπεμπόμενα, τὸν δὲ ἀργυροῦν πίθον, ὃς ἦν ὑπόλοιπος ἔτι τῶν βασιλικῶν, διὰ βάρος καὶ μέγεθος οὐ δυναμένων ἀναλαβεῖν τῶν ὑποζυγίων, ἀναγκαζόμενοι κατακόπτειν οἱ Ἀμφικτύονες εἰς μνήμην ἐβάλοντο τοῦτο μὲν Τίτον Φλαμινῖνον καὶ Μάνιον Ἀκύλιον, τοῦτο δὲ Αἰμίλιον Παῦλον, ὧν ὁ μὲν Ἀντίοχον ἐξελάσας τῆς Ἑλλάδος, οἱ δὲ τούς Μακεδόνων βασιλεῖς καταπολεμήσαντες οὐ μόνον ἀπέσχοντο τῶν ἱερῶν τῶν Ἑλληνικῶν, ἀλλὰ καὶ δῶρα καὶ τιμὴν αὐτοῖς καὶ σεμνότητα πολλὴν προσέθεσαν.'' None
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12.6 '' None
43. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cornelius Sulla, Lucius, treatment of cities and sanctuaries • Muses, sanctuary of • sanctuary

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 29; Wilding (2022), Reinventing the Amphiareion at Oropos, 207

44. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Zeus (god), sanctuary at Dodona • sanctuary

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 214; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 154

45. Pausanias, Description of Greece, 1.2.5, 1.3.3-1.3.4, 1.4.4, 1.18.7-1.18.8, 1.20.3, 1.28.7, 1.29.2, 1.32.3-1.32.5, 1.34.5, 1.38.8, 2.2.3, 2.2.6, 2.3.5, 2.4.6, 2.9.6, 2.27.3, 2.27.6, 3.14.6, 4.4.2-4.4.3, 4.31.7-4.31.8, 5.15.10, 5.16.6-5.16.7, 7.3.1, 8.37.9, 10.7.1-10.7.2, 10.19.4, 10.34.5 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Amphiaraus, sanctuary at Oropus • Amphilochos, divinatory incubation at Mallos sanctuary • Amyclae, statue head/ sanctuary of Apollo at • Apollo (god), sanctuary at Delos • Apollo (god), sanctuary at Didyma • Apollo, sanctuaries and temples • Artemis (goddess), sanctuary at Brauron • Artemis, sanctuaries and temples • Asklepios (god and cult), sanctuary at Epidaurus • Cos, sanctuary of Asclepius • Cyrene, sanctuary of Iatros • Delphi, sanctuary and oracle at, • Delphi, sanctuary of Apollo • Despoina, sanctuary at Lycosura • Dionysus, sanctuaries and temples • Dodona, sanctuary of Zeus, Selloi/Helloi possibly incubating • Dodona, sanctuary of Zeus, oracle of Zeus • Epidauros Asklepieion, Apollo Maleatas cult and sanctuary • Epidauros, sanctuary of Apollo Maleatas • Epidauros, sanctuary of Asclepius • Impiety, of violating and destroying sanctuaries • Initiated, into divine mysteries, into the mysteries of the awful sanctuary • Keos, Archaic sanctuary of Dionysus at • Lamps, use at Cyrene sanctuary of Iatros • Palladion, sanctuary • Panhellenic sanctuaries, exclusive • Panhellenic sanctuaries, not quite panhellenic • Pasiphae, sanctuary at Thalamai • Religion (Greek), stoas at sanctuaries (non-incubatory functions) • Sanctuary • Sanctuary of Demeter and Kore/Ceres, Liber, Libera • Sparta, sanctuary of Artemis Hegemone and Apollo Carneius • Sparta, sanctuary/cult of Artemis Orthia • Temples and Sanctuaries • Tour of Sanctuaries • Troizen, claim of incubation at sanctuary of Pan • Zeus (god), sanctuary at Mount Olympos • dei Penates, Demeter and Kore, Sanctuary of • destruction, of temples / sanctuaries • healing sanctuaries • sanctuaries and temples, //ebookcentral.proquest.com/lib/haifa/detail.action?docID= • sanctuaries and temples, of Apollo • sanctuaries and temples, of Artemis • sanctuaries in Athens • sanctuaries in Attica • sanctuaries periurban • sanctuaries,, controversial control of • sanctuaries,, from local to theoric • sanctuaries,, mediating • sanctuaries,, territorial negotation • sanctuaries/temples • sanctuaries/temples, sacred law/prescriptions • sanctuary • sanctuary, at Corinth • sanctuary, of Amphiarus • sanctuary, of Apollo Pythius by the Ilissus • sanctuary, of Artemis at Brauron • sanctuary, of Asclepius • sanctuary, of Dionysus • sanctuary, of Dionysus Eleuthereus (Athens) • sanctuary, of Oedipus • sanctuary, of the Eumenides • temple, of Artemis in the sanctuary at Brauron

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 53, 84; Bernabe et al. (2013), Redefining Dionysos, 402, 403, 409, 410, 411; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 279, 328; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 65, 77; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 74; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 276, 298, 483, 496, 506; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 41; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 14, 22, 179; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97, 100; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 143; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 851; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 124, 125, 691; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 199, 200, 336; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 263; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 240; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 217, 221; Mikalson (2003), Herodotus and Religion in the Persian Wars, 130; Parker (2005), Polytheism and Society at Athens, 57; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 127, 172, 308, 313, 314, 527, 687; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 139, 174, 186, 187, 316; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 96; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 376; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 43, 51, 53, 126

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1.2.5 ἡ δὲ ἑτέρα τῶν στοῶν ἔχει μὲν ἱερὰ θεῶν, ἔχει δὲ γυμνάσιον Ἑρμοῦ καλούμενον· ἔστι δὲ ἐν αὐτῇ Πουλυτίωνος οἰκία, καθʼ ἣν παρὰ τὴν ἐν Ἐλευσῖνι δρᾶσαι τελετὴν Ἀθηναίων φασὶν οὐ τοὺς ἀφανεστάτους· ἐπʼ ἐμοῦ δὲ ἀνεῖτο Διονύσῳ. Διόνυσον δὲ τοῦτον καλοῦσι Μελπόμενον ἐπὶ λόγῳ τοιῷδε ἐφʼ ὁποίῳ περ Ἀπόλλωνα Μουσηγέτην. ἐνταῦθά ἐστιν Ἀθηνᾶς ἄγαλμα Παιωνίας καὶ Διὸς καὶ Μνημοσύνης καὶ Μουσῶν, Ἀπόλλων τε ἀνάθημα καὶ ἔργον Εὐβουλίδου, καὶ δαίμων τῶν ἀμφὶ Διόνυσον Ἄκρατος· πρόσωπόν ἐστίν οἱ μόνον ἐνῳκοδομημένον τοίχῳ. μετὰ δὲ τὸ τοῦ Διονύσου τέμενός ἐστιν οἴκημα ἀγάλματα ἔχον ἐκ πηλοῦ, βασιλεὺς Ἀθηναίων Ἀμφικτύων ἄλλους τε θεοὺς ἑστιῶν καὶ Διόνυσον. ἐνταῦθα καὶ Πήγασός ἐστιν Ἐλευθερεύς, ὃς Ἀθηναίοις τὸν θεὸν ἐσήγαγε· συνεπελάβετο δέ οἱ τὸ ἐν Δελφοῖς μαντεῖον ἀναμνῆσαν τὴν ἐπὶ Ἰκαρίου ποτὲ ἐπιδημίαν τοῦ θεοῦ.
1.3.3
στοὰ δὲ ὄπισθεν ᾠκοδόμηται γραφὰς ἔχουσα θεοὺς τοὺς δώδεκα καλουμένους· ἐπὶ δὲ τῷ τοίχῳ τῷ πέραν Θησεύς ἐστι γεγραμμένος καὶ Δημοκρατία τε καὶ Δῆμος. δηλοῖ δὲ ἡ γραφὴ Θησέα εἶναι τὸν καταστήσαντα Ἀθηναίοις ἐξ ἴσου πολιτεύεσθαι· κεχώρηκε δὲ φήμη καὶ ἄλλως ἐς τοὺς πολλούς, ὡς Θησεὺς παραδοίη τὰ πράγματα τῷ δήμῳ καὶ ὡς ἐξ ἐκείνου δημοκρατούμενοι διαμείναιεν, πρὶν ἢ Πεισίστρατος ἐτυράννησεν ἐπαναστάς. λέγεται μὲν δὴ καὶ ἄλλα οὐκ ἀληθῆ παρὰ τοῖς πολλοῖς οἷα ἱστορίας ἀνηκόοις οὖσι καὶ ὁπόσα ἤκουον εὐθὺς ἐκ παίδων ἔν τε χοροῖς καὶ τραγῳδίαις πιστὰ ἡγουμένοις, λέγεται δὲ καὶ ἐς τὸν Θησέα, ὃς αὐτός τε ἐβασίλευσε καὶ ὕστερον Μενεσθέως τελευτήσαντος καὶ ἐς τετάρτην οἱ Θησεῖδαι γενεὰν διέμειναν ἄρχοντες. εἰ δέ μοι γενεαλογεῖν ἤρεσκε, καὶ τοὺς ἀπὸ Μελάνθου βασιλεύσαντας ἐς Κλείδικον τὸν Αἰσιμίδου καὶ τούτους ἂν ἀπηριθμησάμην. 1.3.4 ἐνταῦθά ἐστι γεγραμμένον καὶ τὸ περὶ Μαντίνειαν Ἀθηναίων ἔργον, οἳ βοηθήσοντες Λακεδαιμονίοις ἐπέμφθησαν. συνέγραψαν δὲ ἄλλοι τε καὶ Ξενοφῶν τὸν πάντα πόλεμον, κατάληψίν τε τῆς Καδμείας καὶ τὸ πταῖσμα Λακεδαιμονίων τὸ ἐν Λεύκτροις καὶ ὡς ἐς Πελοπόννησον ἐσέβαλον Βοιωτοὶ καὶ τὴν συμμαχίαν Λακεδαιμονίοις τὴν παρʼ Ἀθηναίων ἐλθοῦσαν· ἐν δὲ τῇ γραφῇ τῶν ἱππέων ἐστὶ μάχη, ἐν ᾗ γνωριμώτατοι Γρύλος τε ὁ Ξενοφῶντος ἐν τοῖς Ἀθηναίοις καὶ κατὰ τὴν ἵππον τὴν Βοιωτίαν Ἐπαμινώνδας ὁ Θηβαῖος. ταύτας τὰς γραφὰς Εὐφράνωρ ἔγραψεν Ἀθηναίοις καὶ πλησίον ἐποίησεν ἐν τῷ ναῷ τὸν Ἀπόλλωνα Πατρῷον ἐπίκλησιν· πρὸ δὲ τοῦ νεὼ τὸν μὲν Λεωχάρης, ὃν δὲ καλοῦσιν Ἀλεξίκακον Κάλαμις ἐποίησε. τὸ δὲ ὄνομα τῷ θεῷ γενέσθαι λέγουσιν, ὅτι τὴν λοιμώδη σφίσι νόσον ὁμοῦ τῷ Πελοποννησίων πολέμῳ πιέζουσαν κατὰ μάντευμα ἔπαυσε ν ἐκ Δελφῶν.
1.4.4
οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ.
1.18.7
ἔστι δὲ ἀρχαῖα ἐν τῷ περιβόλῳ Ζεὺς χαλκοῦς καὶ ναὸς Κρόνου καὶ Ῥέας καὶ τέμενος Γῆς τὴν ἐπίκλησιν Ὀλυμπίας. ἐνταῦθα ὅσον ἐς πῆχυν τὸ ἔδαφος διέστηκε, καὶ λέγουσι μετὰ τὴν ἐπομβρίαν τὴν ἐπὶ Δευκαλίωνος συμβᾶσαν ὑπορρυῆναι ταύτῃ τὸ ὕδωρ, ἐσβάλλουσί τε ἐς αὐτὸ ἀνὰ πᾶν ἔτος ἄλφιτα πυρῶν μέλιτι μίξαντες. 1.18.8 κεῖται δὲ ἐπὶ κίονος Ἰσοκράτους ἀνδριάς, ὃς ἐς μνήμην τρία ὑπελίπετο, ἐπιπονώτατον μὲν ὅτι οἱ βιώσαντι ἔτη δυοῖν δέοντα ἑκατὸν οὔποτε κατελύθη μαθητὰς ἔχειν, σωφρονέστατον δὲ ὅτι πολιτείας ἀπεχόμενος διέμεινε καὶ τὰ κοινὰ οὐ πολυπραγμονῶν, ἐλευθερώτατον δὲ ὅτι πρὸς τὴν ἀγγελίαν τῆς ἐν Χαιρωνείᾳ μάχης ἀλγήσας ἐτελεύτησεν ἐθελοντής. κεῖνται δὲ καὶ λίθου Φρυγίου Πέρσαι χαλκοῦν τρίποδα ἀνέχοντες, θέας ἄξιοι καὶ αὐτοὶ καὶ ὁ τρίπους. τοῦ δὲ Ὀλυμπίου Διὸς Δευκαλίωνα οἰκοδομῆσαι λέγουσι τὸ ἀρχαῖον ἱερόν, σημεῖον ἀποφαίνοντες ὡς Δευκαλίων Ἀθήνῃσιν ᾤκησε τάφον τοῦ ναοῦ τοῦ νῦν οὐ πολὺ ἀφεστηκότα.
1.20.3
τοῦ Διονύσου δέ ἐστι πρὸς τῷ θεάτρῳ τὸ ἀρχαιότατον ἱερόν· δύο δέ εἰσιν ἐντὸς τοῦ περιβόλου ναοὶ καὶ Διόνυσοι, ὅ τε Ἐλευθερεὺς καὶ ὃν Ἀλκαμένης ἐποίησεν ἐλέφαντος καὶ χρυσοῦ. γραφαὶ δὲ αὐτόθι Διόνυσός ἐστιν ἀνάγων Ἥφαιστον ἐς οὐρανόν· λέγεται δὲ καὶ τάδε ὑπὸ Ἑλλήνων, ὡς Ἥρα ῥίψαι γενόμενον Ἥφαιστον, ὁ δέ οἱ μνησικακῶν πέμψαι δῶρον χρυσοῦν θρόνον ἀφανεῖς δεσμοὺς ἔχοντα, καὶ τὴν μὲν ἐπεί τε ἐκαθέζετο δεδέσθαι, θεῶν δὲ τῶν μὲν ἄλλων οὐδενὶ τὸν Ἥφαιστον ἐθέλειν πείθεσθαι, Διόνυσος δὲ— μάλιστα γὰρ ἐς τοῦτον πιστὰ ἦν Ἡφαίστῳ—μεθύσας αὐτὸν ἐς οὐρανὸν ἤγαγε· ταῦτά τε δὴ γεγραμμένα εἰσὶ καὶ Πενθεὺς καὶ Λυκοῦργος ὧν ἐς Διόνυσον ὕβρισαν διδόντες δίκας, Ἀριάδνη δὲ καθεύδουσα καὶ Θησεὺς ἀναγόμενος καὶ Διόνυσος ἥκων ἐς τῆς Ἀριάδνης τὴν ἁρπαγήν.
1.28.7
ἔστι δὲ καὶ ἐντὸς τοῦ περιβόλου μνῆμα Οἰδίποδος, πολυπραγμονῶν δὲ εὕρισκον τὰ ὀστᾶ ἐκ Θηβῶν κομισθέντα· τὰ γὰρ ἐς τὸν θάνατον Σοφοκλεῖ πεποιημένα τὸν Οἰδίποδος Ὅμηρος οὐκ εἴα μοι δόξαι πιστά, ὃς ἔφη Μηκιστέα τελευτήσαντος Οἰδίποδος ἐπιτάφιον ἐλθόντα ἐς Θήβας ἀγωνίσασθαι.
1.29.2
Ἀθηναίοις δὲ καὶ ἔξω πόλεως ἐν τοῖς δήμοις καὶ κατὰ τὰς ὁδοὺς θεῶν ἐστιν ἱερὰ καὶ ἡρώων καὶ ἀνδρῶν τάφοι· ἐγγυτάτω δὲ Ἀκαδημία, χωρίον ποτὲ ἀνδρὸς ἰδιώτου, γυμνάσιον δὲ ἐπʼ ἐμοῦ. κατιοῦσι δʼ ἐς αὐτὴν περίβολός ἐστιν Ἀρτέμιδος καὶ ξόανα Ἀρίστης καὶ Καλλίστης· ὡς μὲν ἐγὼ δοκῶ καὶ ὁμολογεῖ τὰ ἔπη τὰ Πάμφω, τῆς Ἀρτέμιδός εἰσιν ἐπικλήσεις αὗται, λεγόμενον δὲ καὶ ἄλλον ἐς αὐτὰς λόγον εἰδὼς ὑπερβήσομαι. καὶ ναὸς οὐ μέγας ἐστίν, ἐς ὃν τοῦ Διονύσου τοῦ Ἐλευθερέως τὸ ἄγαλμα ἀνὰ πᾶν ἔτος κομίζουσιν ἐν τεταγμέναις ἡμέραις.
1.32.3
πρὶν δὲ ἢ τῶν νήσων ἐς ἀφήγησιν τραπέσθαι, τὰ ἐς τοὺς δήμους ἔχοντα αὖθις ἐπέξειμι. δῆμός ἐστι Μαραθὼν ἴσον τῆς πόλεως τῶν Ἀθηναίων ἀπέχων καὶ Καρύστου τῆς ἐν Εὐβοίᾳ· ταύτῃ τῆς Ἀττικῆς ἔσχον οἱ βάρβαροι καὶ μάχῃ τε ἐκρατήθησαν καί τινας ὡς ἀνήγοντο ἀπώλεσαν τῶν νεῶν. τάφος δὲ ἐν τῷ πεδίῳ Ἀθηναίων ἐστίν, ἐπὶ δὲ αὐτῷ στῆλαι τὰ ὀνόματα τῶν ἀποθανόντων κατὰ φυλὰς ἑκάστων ἔχουσαι, καὶ ἕτερος Πλαταιεῦσι Βοιωτῶν καὶ δούλοις· ἐμαχέσαντο γὰρ καὶ δοῦλοι τότε πρῶτον. 1.32.4 καὶ ἀνδρός ἐστιν ἰδίᾳ μνῆμα Μιλτιάδου τοῦ Κίμωνος, συμβάσης ὕστερόν οἱ τῆς τελευτῆς Πάρου τε ἁμαρτόντι καὶ διʼ αὐτὸ ἐς κρίσιν Ἀθηναίοις καταστάντι. ἐνταῦθα ἀνὰ πᾶσαν νύκτα καὶ ἵππων χρεμετιζόντων καὶ ἀνδρῶν μαχομένων ἔστιν αἰσθέσθαι· καταστῆναι δὲ ἐς ἐναργῆ θέαν ἐπίτηδες μὲν οὐκ ἔστιν ὅτῳ συνήνεγκεν, ἀνηκόῳ δὲ ὄντι καὶ ἄλλως συμβὰν οὐκ ἔστιν ἐκ τῶν δαιμόνων ὀργή. σέβονται δὲ οἱ Μαραθώνιοι τούτους τε οἳ παρὰ τὴν μάχην ἀπέθανον ἥρωας ὀνομάζοντες καὶ Μαραθῶνα ἀφʼ οὗ τῷ δήμῳ τὸ ὄνομά ἐστι καὶ Ἡρακλέα, φάμενοι πρώτοις Ἑλλήνων σφίσιν Ἡρακλέα θεὸν νομισθῆναι. 1.32.5 συνέβη δὲ ὡς λέγουσιν ἄνδρα ἐν τῇ μάχῃ παρεῖναι τὸ εἶδος καὶ τὴν σκευὴν ἄγροικον· οὗτος τῶν βαρβάρων πολλοὺς καταφονεύσας ἀρότρῳ μετὰ τὸ ἔργον ἦν ἀφανής· ἐρομένοις δὲ Ἀθηναίοις ἄλλο μὲν ὁ θεὸς ἐς αὐτὸν ἔχρησεν οὐδέν, τιμᾶν δὲ Ἐχετλαῖον ἐκέλευσεν ἥρωα. πεποίηται δὲ καὶ τρόπαιον λίθου λευκοῦ. τοὺς δὲ Μήδους Ἀθηναῖοι μὲν θάψαι λέγουσιν ὡς πάντως ὅσιον ἀνθρώπου νεκρὸν γῇ κρύψαι, τάφον δὲ οὐδένα εὑρεῖν ἐδυνάμην· οὔτε γὰρ χῶμα οὔτε ἄλλο σημεῖον ἦν ἰδεῖν, ἐς ὄρυγμα δὲ φέροντες σφᾶς ὡς τύχοιεν ἐσέβαλον.
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.
1.38.8
ἐκ δὲ Ἐλευσῖνος τραπομένοις ἐπὶ Βοιωτῶν, ἐστὶν ὅμορος Ἀθηναίοις ἡ Πλαταιίς. πρότερον μὲν γὰρ Ἐλευθερεῦσιν ὅροι πρὸς τὴν Ἀττικὴν ἦσαν· προσχωρησάντων δὲ Ἀθηναίοις τούτων, οὕτως ἤδη Βοιωτίας ὁ Κιθαιρών ἐστιν ὅρος. προσεχώρησαν δὲ Ἐλευθερεῖς οὐ πολέμῳ βιασθέντες, ἀλλὰ πολιτείας τε ἐπιθυμήσαντες παρὰ Ἀθηναίων καὶ κατʼ ἔχθος τὸ Θηβαίων. ἐν τούτῳ τῷ πεδίῳ ναός ἐστι Διονύσου, καὶ τὸ ξόανον ἐντεῦθεν Ἀθηναίοις ἐκομίσθη τὸ ἀρχαῖον· τὸ δὲ ἐν Ἐλευθεραῖς τὸ ἐφʼ ἡμῶν ἐς μίμησιν ἐκείνου πεποίηται.
2.2.3
Κορινθίοις δὲ τοῖς ἐπινείοις τὰ ὀνόματα Λέχης καὶ Κεγχρίας ἔδοσαν, Ποσειδῶνος εἶναι καὶ Πειρήνης τῆς Ἀχελῴου λεγόμενοι· πεποίηται δὲ ἐν Ἠοίαις μεγάλαις Οἰβάλου θυγατέρα εἶναι Πειρήνην. ἔστι δὲ ἐν Λεχαίῳ μὲν Ποσειδῶνος ἱερὸν καὶ ἄγαλμα χαλκοῦν, τὴν δὲ ἐς Κεγχρέας ἰόντων ἐξ ἰσθμοῦ ναὸς Ἀρτέμιδος καὶ ξόανον ἀρχαῖον. ἐν δὲ Κεγχρέαις Ἀφροδίτης τέ ἐστι ναὸς καὶ ἄγαλμα λίθου, μετὰ δὲ αὐτὸν ἐπὶ τῷ ἐρύματι τῷ διὰ τῆς θαλάσσης Ποσειδῶνος χαλκοῦν, κατὰ δὲ τὸ ἕτερον πέρας τοῦ λιμένος Ἀσκληπιοῦ καὶ Ἴσιδος ἱερά. Κεγχρεῶν δὲ ἀπαντικρὺ τὸ Ἑλένης ἐστὶ λουτρόν· ὕδωρ ἐς θάλασσαν ἐκ πέτρας ῥεῖ πολὺ καὶ ἁλμυρὸν ὕδατι ὅμοιον ἀρχομένῳ θερμαίνεσθαι.
2.2.6
λόγου δὲ ἄξια ἐν τῇ πόλει τὰ μὲν λειπόμενα ἔτι τῶν ἀρχαίων ἐστίν, τὰ δὲ πολλὰ αὐτῶν ἐπὶ τῆς ἀκμῆς ἐποιήθη τῆς ὕστερον. ἔστιν οὖν ἐπὶ τῆς ἀγορᾶς— ἐνταῦθα γὰρ πλεῖστά ἐστι τῶν ἱερῶν—Ἄρτεμίς τε ἐπίκλησιν Ἐφεσία καὶ Διονύσου ξόανα ἐπίχρυσα πλὴν τῶν προσώπων· τὰ δὲ πρόσωπα ἀλοιφῇ σφισιν ἐρυθρᾷ κεκόσμηται· Λύσιον δέ, τὸν δὲ Βάκχειον ὀνομάζουσι.
2.4.6
ἀνιοῦσι δὲ ἐς τὸν Ἀκροκόρινθον—ἡ δέ ἐστιν ὄρους ὑπὲρ τὴν πόλιν κορυφή, Βριάρεω μὲν Ἡλίῳ δόντος αὐτὴν ὅτε ἐδίκαζεν, Ἡλίου δὲ ὡς οἱ Κορίνθιοί φασιν Ἀφροδίτῃ παρέντος—ἐς δὴ τὸν Ἀκροκόρινθον τοῦτον ἀνιοῦσίν ἐστιν Ἴσιδος τεμένη, ὧν τὴν μὲν Πελαγίαν, τὴν δὲ Αἰγυπτίαν αὐτῶν ἐπονομάζουσιν, καὶ δύο Σαράπιδος, ἐν Κανώβῳ καλουμένου τὸ ἕτερον. μετὰ δὲ αὐτὰ Ἡλίῳ πεποίηνται βωμοί, καὶ Ἀνάγκης καὶ Βίας ἐστὶν ἱερόν· ἐσιέναι δὲ ἐς αὐτὸ οὐ νομίζουσιν.
2.9.6
μετὰ δὲ τὸ Ἀράτου ἡρῷον ἔστι μὲν Ποσειδῶνι Ἰσθμίῳ βωμός, ἔστι δὲ Ζεὺς Μειλίχιος καὶ Ἄρτεμις ὀνομαζομένη Πατρῴα, σὺν τέχνῃ πεποιημένα οὐδεμιᾷ· πυραμίδι δὲ ὁ Μειλίχιος, ἡ δὲ κίονί ἐστιν εἰκασμένη. ἐνταῦθα καὶ βουλευτήριόν σφισι πεποίηται καὶ στοὰ καλουμένη Κλεισθένειος ἀπὸ τοῦ οἰκοδομήσαντος· ᾠκοδόμησε δὲ ἀπὸ λαφύρων ὁ Κλεισθένης αὐτὴν τὸν πρὸς Κίρρᾳ πόλεμον συμπολεμήσας Ἀμφικτύοσι. τῆς δὲ ἀγορᾶς ἐστιν ἐν τῷ ὑπαίθρῳ Ζεὺς χαλκοῦς, τέχνη Λυσίππου, παρὰ δὲ αὐτὸν Ἄρτεμις ἐπίχρυσος.
2.27.3
οἴκημα δὲ περιφερὲς λίθου λευκοῦ καλούμενον Θόλος ᾠκοδόμηται πλησίον, θέας ἄξιον· ἐν δὲ αὐτῷ Παυσίου γράψαντος βέλη μὲν καὶ τόξον ἐστὶν ἀφεικὼς Ἔρως, λύραν δὲ ἀντʼ αὐτῶν ἀράμενος φέρει. γέγραπται δὲ ἐνταῦθα καὶ Μέθη, Παυσίου καὶ τοῦτο ἔργον, ἐξ ὑαλίνης φιάλης πίνουσα· ἴδοις δὲ κἂν ἐν τῇ γραφῇ φιάλην τε ὑάλου καὶ διʼ αὐτῆς γυναικὸς πρόσωπον. στῆλαι δὲ εἱστήκεσαν ἐντὸς τοῦ περιβόλου τὸ μὲν ἀρχαῖον καὶ πλέονες, ἐπʼ ἐμοῦ δὲ ἓξ λοιπαί· ταύταις ἐγγεγραμμένα καὶ ἀνδρῶν καὶ γυναικῶν ἐστιν ὀνόματα ἀκεσθέντων ὑπὸ τοῦ Ἀσκληπιοῦ, προσέτι δὲ καὶ νόσημα ὅ τι ἕκαστος ἐνόσησε καὶ ὅπως ἰάθη·
2.27.6
ὁπόσα δὲ Ἀντωνῖνος ἀνὴρ τῆς συγκλήτου βουλῆς ἐφʼ ἡμῶν ἐποίησεν, ἔστι μὲν Ἀσκληπιοῦ λουτρόν, ἔστι δὲ ἱερὸν θεῶν οὓς Ἐπιδώτας ὀνομάζουσιν· ἐποίησε δὲ καὶ Ὑγείᾳ ναὸν καὶ Ἀσκληπιῷ καὶ Ἀπόλλωνι ἐπίκλησιν Αἰγυπτίοις. καὶ ἦν γὰρ στοὰ καλουμένη Κότυος, καταρρυέντος δέ οἱ τοῦ ὀρόφου διέφθαρτο ἤδη πᾶσα ἅτε ὠμῆς τῆς πλίνθου ποιηθεῖσα· ἀνῳκοδόμησε καὶ ταύτην. Ἐπιδαυρίων δὲ οἱ περὶ τὸ ἱερὸν μάλιστα ἐταλαιπώρουν, ὅτι μήτε αἱ γυναῖκες ἐν σκέπῃ σφίσιν ἔτικτον καὶ ἡ τελευτὴ τοῖς κάμνουσιν ὑπαίθριος ἐγίνετο· ὁ δὲ καὶ ταῦτα ἐπανορθούμενος κατεσκευάσατο οἴκησιν· ἐνταῦθα ἤδη καὶ ἀποθανεῖν ἀνθρώπῳ καὶ τεκεῖν γυναικὶ ὅσιον.
3.14.6
καλοῦσι δὲ Λακεδαιμόνιοι Δρόμον, ἔνθα τοῖς νέοις καὶ ἐφʼ ἡμῶν ἔτι δρόμου μελέτη καθέστηκεν. ἐς τοῦτον τὸν Δρόμον ἰόντι ἀπὸ τοῦ τάφου τῶν Ἀγιαδῶν ἔστιν ἐν ἀριστερᾷ μνῆμα Εὐμήδους, Ἱπποκόωντος δὲ καὶ οὗτος ἦν ὁ Εὐμήδης· ἔστι δὲ ἄγαλμα ἀρχαῖον Ἡρακλέους, ᾧ θύουσιν οἱ Σφαιρεῖς· οἱ δέ εἰσιν οἱ ἐκ τῶν ἐφήβων ἐς ἄνδρας ἀρχόμενοι συντελεῖν. πεποίηται δὲ καὶ γυμνάσια ἐν τῷ Δρόμῳ, τὸ ἕτερον Εὐρυκλέους ἀνάθημα ἀνδρὸς Σπαρτιάτου· τοῦ Δρόμου δὲ ἐκτὸς κατὰ τοῦ Ἡρακλέους τὸ ἄγαλμα ἔστιν οἰκία τὰ ἐφʼ ἡμῶν ἰδιώτου, Μενελάου τὸ ἀρχαῖον. προελθόντι δὲ ἀπὸ τοῦ Δρόμου Διοσκούρων ἱερὸν καὶ Χαρίτων, τὸ δὲ Εἰλειθυίας ἐστὶν Ἀπόλλωνός τε Καρνείου καὶ Ἀρτέμιδος Ἡγεμόνης·
4.4.2
ἔστιν ἐπὶ τοῖς ὅροις τῆς Μεσσηνίας ἱερὸν Ἀρτέμιδος καλουμένης Λιμνάτιδος, μετεῖχον δὲ αὐτοῦ μόνοι Δωριέων οἵ τε Μεσσήνιοι καὶ οἱ Λακεδαιμόνιοι. Λακεδαιμόνιοι μὲν δή φασιν ὡς παρθένους αὑτῶν παραγενομένας ἐς τὴν ἑορτὴν αὐτάς τε βιάσαιντο ἄνδρες τῶν Μεσσηνίων καὶ τὸν βασιλέα σφῶν ἀποκτείναιεν πειρώμενον κωλύειν, Τήλεκλον Ἀρχελάου τοῦ Ἀγησιλάου τοῦ Δορύσσου τοῦ Λαβώτα τοῦ Ἐχεστράτου τοῦ Ἄγιδος, πρός τε δὴ τούτοις τὰς βιασθείσας τῶν παρθένων διεργάσασθαι λέγουσιν αὑτὰς ὑπὸ αἰσχύνης· 4.4.3 Μεσσήνιοι δὲ τοῖς ἐλθοῦσι σφῶν ἐς τὸ ἱερὸν πρωτεύουσιν ἐν Μεσσήνῃ κατὰ ἀξίωμα, τούτοις φασὶν ἐπιβουλεῦσαι Τήλεκλον, αἴτιον δὲ εἶναι τῆς χώρας τῆς Μεσσηνίας τὴν ἀρετήν, ἐπιβουλεύοντα δὲ ἐπιλέξαι Σπαρτιατῶν ὁπόσοι πω γένεια οὐκ εἶχον, τούτους δὲ ἐσθῆτι καὶ κόσμῳ τῷ λοιπῷ σκευάσαντα ὡς παρθένους ἀναπαυομένοις τοῖς Μεσσηνίοις ἐπεισαγαγεῖν, δόντα ἐγχειρίδια· καὶ τοὺς Μεσσηνίους ἀμυνομένους τούς τε ἀγενείους νεανίσκους καὶ αὐτὸν ἀποκτεῖναι Τήλεκλον, Λακεδαιμονίους δὲ—οὐ γὰρ ἄνευ τοῦ κοινοῦ ταῦτα βουλεῦσαι σφῶν τὸν βασιλέα—συνειδότας ὡς ἄρξαιεν ἀδικίας, τοῦ φόνου σφᾶς τοῦ Τηλέκλου δίκας οὐκ ἀπαιτῆσαι. ταῦτα μὲν ἑκάτεροι λέγουσι, πειθέσθω δὲ ὡς ἔχει τις ἐς τοὺς ἑτέρους σπουδῆς.
4.31.7
Δαμοφῶντος δέ ἐστι τούτου καὶ ἡ Λαφρία καλουμένη παρὰ Μεσσηνίοις· σέβεσθαι δέ σφισιν ἀπὸ τοιοῦδε αὐτὴν καθέστηκε. Καλυδωνίοις ἡ Ἄρτεμις—ταύτην γὰρ θεῶν μάλιστα ἔσεβον— ἐπίκλησιν εἶχε Λαφρία· Μεσσηνίων δὲ οἱ λαβόντες Ναύπακτον παρὰ Ἀθηναίων—τηνικαῦτα γὰρ Αἰτωλίας ἐγγύτατα ᾤκουν—παρὰ Καλυδωνίων ἔλαβον. τὸ σχῆμα ἑτέρωθι δηλώσω. τὸ μὲν δὴ τῆς Λαφρίας ἀφίκετο ὄνομα ἔς τε Μεσσηνίους καὶ ἐς Πατρεῖς Ἀχαιῶν μόνους, Ἐφεσίαν δὲ Ἄρτεμιν πόλεις τε νομίζουσιν αἱ 4.31.8 πᾶσαι καὶ ἄνδρες ἰδίᾳ θεῶν μάλιστα ἄγουσιν ἐν τιμῇ· τὰ δὲ αἴτια ἐμοὶ δοκεῖν ἐστὶν Ἀμαζόνων τε κλέος, αἳ φήμην τὸ ἄγαλμα ἔχουσιν ἱδρύσασθαι, καὶ ὅτι ἐκ παλαιοτάτου τὸ ἱερὸν τοῦτο ἐποιήθη. τρία δὲ ἄλλα ἐπὶ τούτοις συνετέλεσεν ἐς δόξαν, μέγεθός τε τοῦ ναοῦ τὰ παρὰ πᾶσιν ἀνθρώποις κατασκευάσματα ὑπερηρκότος καὶ Ἐφεσίων τῆς πόλεως ἡ ἀκμὴ καὶ ἐν αὐτῇ τὸ ἐπιφανὲς τῆς θεοῦ.
5.15.10
ἑκάστου δὲ ἅπαξ τοῦ μηνὸς θύουσιν ἐπὶ πάντων Ἠλεῖοι τῶν κατειλεγμένων βωμῶν. θύουσι δὲ ἀρχαῖόν τινα τρόπον· λιβανωτὸν γὰρ ὁμοῦ πυροῖς μεμαγμένοις μέλιτι θυμιῶσιν ἐπὶ τῶν βωμῶν, τιθέασι δὲ καὶ κλῶνας ἐλαίας ἐπʼ αὐτῶν καὶ οἴνῳ χρῶνται σπονδῇ. μόναις δὲ ταῖς Νύμφαις οὐ νομίζουσιν οἶνον οὐδὲ ταῖς Δεσποίναις σπένδειν οὐδὲ ἐπὶ τῷ βωμῷ τῷ κοινῷ πάντων θεῶν. μέλει δὲ τὰ ἐς θυσίας θεηκόλῳ τε, ὃς ἐπὶ μηνὶ ἑκάστῳ τὴν τιμὴν ἔχει, καὶ μάντεσι καὶ σπονδοφόροις, ἔτι δὲ ἐξηγητῇ τε καὶ αὐλητῇ καὶ τῷ ξυλεῖ·
5.16.6
αἱ πόλεις δὲ ἀφʼ ὧν τὰς γυναῖκας εἵλοντο, ἦσαν Ἦλις . ἀπὸ τούτων μὲν αἱ γυναῖκες οὖσαι τῶν πόλεων Πισαίοις διαλλαγὰς πρὸς Ἠλείους ἐποίησαν· ὕστερον δὲ καὶ τὸν ἀγῶνα ἐπετράπησαν ὑπʼ αὐτῶν θεῖναι τὰ Ἡραῖα καὶ ὑφήνασθαι τῇ Ἥρᾳ τὸν πέπλον. αἱ δὲ ἑκκαίδεκα γυναῖκες καὶ χοροὺς δύο ἱστᾶσι καὶ τὸν μὲν Φυσκόας τῶν χορῶν, τὸν δὲ Ἱπποδαμείας καλοῦσι· τὴν Φυσκόαν δὲ εἶναι ταύτην φασὶν ἐκ τῆς Ἤλιδος τῆς Κοίλης, τῷ δήμῳ δὲ ἔνθα ᾤκησεν ὄνομα μὲν Ὀρθίαν εἶναι. 5.16.7 ταύτῃ τῇ Φυσκόᾳ Διόνυσον συγγενέσθαι λέγουσι, Φυσκόαν δὲ ἐκ Διονύσου τεκεῖν παῖδα Ναρκαῖον· τοῦτον, ὡς ηὐξήθη, πολεμεῖν τοῖς προσοίκοις καὶ δυνάμεως ἐπὶ μέγα ἀρθῆναι, καὶ δὴ καὶ Ἀθηνᾶς ἱερὸν ἐπίκλησιν Ναρκαίας αὐτὸν ἱδρύσασθαι· Διονύσῳ τε τιμὰς λέγουσιν ὑπὸ Ναρκαίου καὶ Φυσκόας δοθῆναι πρώτων. Φυσκόας μὲν δὴ γέρα καὶ ἄλλα καὶ χορὸς ἐπώνυμος παρὰ τῶν ἑκκαίδεκα γυναικῶν, φυλάσσουσι δὲ οὐδὲν ἧσσον Ἠλεῖοι καὶ τἄλλα καταλυθεισῶν ὅμως τῶν πόλεων· νενεμημένοι γὰρ ἐς ὀκτὼ φυλὰς ἀφʼ ἑκάστης αἱροῦνται γυναῖκας δύο.
7.3.1
Κολοφώνιοι δὲ τὸ μὲν ἱερὸν τὸ ἐν Κλάρῳ καὶ τὸ μαντεῖον ἐκ παλαιοτάτου γενέσθαι νομίζουσιν· ἐχόντων δὲ ἔτι τὴν γῆν Καρῶν ἀφικέσθαι φασὶν ἐς αὐτὴν πρώτους τοῦ Ἑλληνικοῦ Κρῆτας, Ῥάκιον καὶ ὅσον εἵπετο ἄλλο τῷ Ῥακίῳ καὶ ὅσον ἔτι πλῆθος, ἔχον τὰ ἐπὶ θαλάσσῃ καὶ ναυσὶν ἰσχῦον· τῆς δὲ χώρας τὴν πολλὴν ἐνέμοντο ἔτι οἱ Κᾶρες. Θερσάνδρου δὲ τοῦ Πολυνείκους καὶ Ἀργείων ἑλόντων Θήβας καὶ ἄλλοι τε αἰχμάλωτοι καὶ ἡ Μαντὼ τῷ Ἀπόλλωνι ἐκομίσθησαν ἐς Δελφούς· Τειρεσίαν δὲ κατὰ τὴν πορείαν τὸ χρεὼν ἐπέλαβεν ἐν τῇ Ἁλιαρτίᾳ.
8.37.9
ταύτην μάλιστα θεῶν σέβουσιν οἱ Ἀρκάδες τὴν Δέσποιναν, θυγατέρα δὲ αὐτὴν Ποσειδῶνός φασιν εἶναι καὶ Δήμητρος. ἐπίκλησις ἐς τοὺς πολλούς ἐστιν αὐτῇ Δέσποινα, καθάπερ καὶ τὴν ἐκ Διὸς Κόρην ἐπονομάζουσιν, ἰδίᾳ δέ ἐστιν ὄνομα Περσεφόνη, καθὰ Ὅμηρος καὶ ἔτι πρότερον Πάμφως ἐποίησαν· τῆς δὲ Δεσποίνης τὸ ὄνομα ἔδεισα ἐς τοὺς ἀτελέστους γράφειν.
10.7.1
ἔοικε δὲ ἐξ ἀρχῆς τὸ ἱερὸν τὸ ἐν Δελφοῖς ὑπὸ ἀνθρώπων ἐπιβεβουλεῦσθαι πλείστων ἤδη. οὗτός τε ὁ Εὐβοεὺς λῃστὴς καὶ ἔτεσιν ὕστερον τὸ ἔθνος τὸ Φλεγυῶν, ἔτι δὲ Πύρρος ὁ Ἀχιλλέως ἐπεχείρησεν αὐτῷ, καὶ δυνάμεως μοῖρα τῆς Ξέρξου, καὶ οἱ χρόνον τε ἐπὶ πλεῖστον καὶ μάλιστα τοῦ θεοῦ τοῖς χρήμασιν ἐπελθόντες οἱ ἐν Φωκεῦσι δυνάσται, καὶ ἡ Γαλατῶν στρατιά. ἔμελλε δὲ ἄρα οὐδὲ τῆς Νέρωνος ἐς πάντα ὀλιγωρίας ἀπειράτως ἕξειν, ὃς τὸν Ἀπόλλωνα πεντακοσίας θεῶν τε ἀναμὶξ ἀφείλετο καὶ ἀνθρώπων εἰκόνας χαλκᾶς. 10.7.2 ἀρχαιότατον δὲ ἀγώνισμα γενέσθαι μνημονεύουσι καὶ ἐφʼ ᾧ πρῶτον ἆθλα ἔθεσαν, ᾆσαι ὕμνον ἐς τὸν θεόν· καὶ ᾖσε καὶ ἐνίκησεν ᾄδων Χρυσόθεμις ἐκ Κρήτης, οὗ δὴ ὁ πατὴρ λέγεται Καρμάνωρ καθῆραι Ἀπόλλωνα. Χρυσοθέμιδος δὲ ὕστερον Φιλάμμωνά τε ᾠδῇ μνημονεύουσι νικῆσαι καὶ ἐπʼ ἐκείνῳ Θάμυριν τὸν Φιλάμμωνος. Ὀρφέα δὲ σεμνολογίᾳ τῇ ἐπὶ τελεταῖς καὶ ὑπὸ φρονήματος τοῦ ἄλλου καὶ Μουσαῖον τῇ ἐς πάντα μιμήσει τοῦ Ὀρφέως οὐκ ἐθελῆσαί φασιν αὐτοὺς ἐπὶ ἀγῶνι μουσικῆς ἐξετάζεσθαι.
10.19.4
τὰ δὲ ἐν τοῖς ἀετοῖς, ἔστιν Ἄρτεμις καὶ Λητὼ καὶ Ἀπόλλων καὶ Μοῦσαι δύσις τε Ἡλίου καὶ Διόνυσός τε καὶ αἱ γυναῖκες αἱ Θυιάδες. τὰ μὲν δὴ πρῶτα αὐτῶν Ἀθηναῖος Πραξίας μαθητὴς Καλάμιδός ἐστιν ὁ ἐργασάμενος· χρόνου δὲ ὡς ὁ ναὸς ἐποιεῖτο ἐγγινομένου Πραξίαν μὲν ἔμελλεν ἀπάξειν τὸ χρεών, τὰ δὲ ὑπολειπόμενα τοῦ ἐν τοῖς ἀετοῖς κόσμου ἐποίησεν Ἀνδροσθένης, γένος μὲν καὶ οὗτος Ἀθηναῖος, μαθητὴς δὲ Εὐκάδμου. ὅπλα δὲ ἐπὶ τῶν ἐπιστυλίων χρυσᾶ, Ἀθηναῖοι μὲν τὰς ἀσπίδας ἀπὸ τοῦ ἔργου τοῦ Μαραθῶνι ἀνέθεσαν, Αἰτωλοὶ δὲ τά τε ὄπισθεν καὶ τὰ ἐν ἀριστερᾷ Γαλατῶν δὴ ὅπλα· σχῆμα δὲ αὐτῶν ἐστιν ἐγγυτάτω τῶν Περσικῶν γέρρων.
10.34.5
τὸ δὲ Κοστοβώκων τε τῶν λῃστικῶν τὸ κατʼ ἐμὲ τὴν Ἑλλάδα ἐπιδραμὸν ἀφίκετο καὶ ἐπὶ τὴν Ἐλάτειαν· ἔνθα δὴ ἀνὴρ Μνησίβουλος λόχον τε περὶ αὑτὸν ἀνδρῶν συνέστησε καὶ καταφονεύσας πολλοὺς τῶν βαρβάρων ἔπεσεν ἐν τῇ μάχῃ. οὗτος ὁ Μνησίβουλος δρόμου νίκας καὶ ἄλλας ἀνείλετο καὶ Ὀλυμπιάδι πέμπτῃ πρὸς ταῖς τριάκοντά τε καὶ διακοσίαις σταδίου καὶ τοῦ σὺν τῇ ἀσπίδι διαύλου· ἐν Ἐλατείᾳ δὲ κατὰ τὴν ὁδὸν τοῦ δρομέως Μνησιβούλου χαλκοῦς ἕστηκεν ἀνδριάς.' ' None
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1.2.5 One of the porticoes contains shrines of gods, and a gymnasium called that of Hermes. In it is the house of Pulytion, at which it is said that a mystic rite was performed by the most notable Athenians, parodying the Eleusinian mysteries. But in my time it was devoted to the worship of Dionysus. This Dionysus they call Melpomenus (Minstrel), on the same principle as they call Apollo Musegetes (Leader of the Muses). Here there are images of Athena Paeonia (Healer), of Zeus, of Mnemosyne (Memory) and of the Muses, an Apollo, the votive offering and work of Eubulides, and Acratus, a daemon attendant upon Apollo; it is only a face of him worked into the wall. After the precinct of Apollo is a building that contains earthen ware images, Amphictyon, king of Athens, feasting Dionysus and other gods. Here also is Pegasus of Eleutherae, who introduced the god to the Athenians. Herein he was helped by the oracle at Delphi, which called to mind that the god once dwelt in Athens in the days of Icarius.
1.3.3
A portico is built behind with pictures of the gods called the Twelve. On the wall opposite are painted Theseus, Democracy and Demos. The picture represents Theseus as the one who gave the Athenians political equality. By other means also has the report spread among men that Theseus bestowed sovereignty upon the people, and that from his time they continued under a democratical government, until Peisistratus rose up and became despot. 560-527 B.C. But there are many false beliefs current among the mass of mankind, since they are ignorant of historical science and consider trustworthy whatever they have heard from childhood in choruses and tragedies; one of these is about Theseus, who in fact himself became king, and afterwards, when Menestheus was dead, the descendants of Theseus remained rulers even to the fourth generation. But if I cared about tracing the pedigree I should have included in the list, besides these, the kings from Melanthus to Cleidicus the son of Aesimides. 1.3.4 Here is a picture of the exploit, near Mantinea, of the Athenians who were sent to help the Lacedaemonians. 362 B.C. Xenophon among others has written a history of the whole war—the taking of the Cadmea, the defeat of the Lacedaemonians at Leuctra, how the Boeotians invaded the Peloponnesus,and the contingent sent to the Lacedacmonians from the Athenians. In the picture is a cavalry battle, in which the most famous men are, among the Athenians, Grylus the son of Xenophon, and in the Boeotian cavalry, Epaminondas the Theban. These pictures were painted for the Athenians by Euphranor, and he also wrought the Apollo surnamed Patrous (Paternal) in the temple hard by. And in front of the temple is one Apollo made by Leochares; the other Apollo, called Averter of evil, was made by Calamis. They say that the god received this name because by an oracle from Delphi he stayed the pestilence which afflicted the Athenians at the time of the Peloponnesian War. 430 B.C.
1.4.4
So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy.
1.18.7
Within the precincts are antiquities: a bronze Zeus, a temple of Cronus and Rhea and an enclosure of Earth surnamed Olympian. Here the floor opens to the width of a cubit, and they say that along this bed flowed off the water after the deluge that occurred in the time of Deucalion, and into it they cast every year wheat meal mixed with honey. 1.18.8 On a pillar is a statue of Isocrates, whose memory is remarkable for three things: his diligence in continuing to teach to the end of his ninety-eight years, his self-restraint in keeping aloof from politics and from interfering with public affairs, and his love of liberty in dying a voluntary death, distressed at the news of the battle at Chaeronea 338 B.C. . There are also statues in Phrygian marble of Persians supporting a bronze tripod; both the figures and the tripod are worth seeing. The ancient sanctuary of Olympian Zeus the Athenians say was built by Deucalion, and they cite as evidence that Deucalion lived at Athens a grave which is not far from the present temple.
1.20.3
The oldest sanctuary of Dionysus is near the theater. Within the precincts are two temples and two statues of Dionysus, the Eleuthereus (Deliverer) and the one Alcamenes made of ivory and gold. There are paintings here—Dionysus bringing Hephaestus up to heaven. One of the Greek legends is that Hephaestus, when he was born, was thrown down by Hera. In revenge he sent as a gift a golden chair with invisible fetters. When Hera sat down she was held fast, and Hephaestus refused to listen to any other of the gods save Dionysus—in him he reposed the fullest trust—and after making him drunk Dionysus brought him to heaven. Besides this picture there are also represented Pentheus and Lycurgus paying the penalty of their insolence to Dionysus, Ariadne asleep, Theseus putting out to sea, and Dionysus on his arrival to carry off Ariadne.
1.28.7
Within the precincts is a monument to Oedipus, whose bones, after diligent inquiry, I found were brought from Thebes . The account of the death of Oedipus in the drama of Sophocles I am prevented from believing by Homer, who says that after the death of Oedipus Mecisteus came to Thebes and took part in the funeral games.
1.29.2
Outside the city, too, in the parishes and on the roads, the Athenians have sanctuaries of the gods, and graves of heroes and of men. The nearest is the Academy, once the property of a private individual, but in my time a gymnasium. As you go down to it you come to a precinct of Artemis, and wooden images of Ariste (Best) and Calliste (Fairest). In my opinion, which is supported by the poems of Pamphos, these are surnames of Artemis. There is another account of them, which I know but shall omit. Then there is a small temple, into which every year on fixed days they carry the image of Dionysus Eleuthereus.
1.32.3
Before turning to a description of the islands, I must again proceed with my account of the parishes. There is a parish called Marathon, equally distant from Athens and Carystus in Euboea . It was at this point in Attica that the foreigners landed, were defeated in battle, and lost some of their vessels as they were putting off from the land. 490 B.C. On the plain is the grave of the Athenians, and upon it are slabs giving the names of the killed according to their tribes; and there is another grave for the Boeotian Plataeans and for the slaves, for slaves fought then for the first time by the side of their masters. 1.32.4 here is also a separate monument to one man, Miltiades, the son of Cimon, although his end came later, after he had failed to take Paros and for this reason had been brought to trial by the Athenians. At Marathon every night you can hear horses neighing and men fighting. No one who has expressly set himself to behold this vision has ever got any good from it, but the spirits are not wroth with such as in ignorance chance to be spectators. The Marathonians worship both those who died in the fighting, calling them heroes, and secondly Marathon, from whom the parish derives its name, and then Heracles, saying that they were the first among the Greeks to acknowledge him as a god. 1.32.5 They say too that there chanced to be present in the battle a man of rustic appearance and dress. Having slaughtered many of the foreigners with a plough he was seen no more after the engagement. When the Athenians made enquiries at the oracle the god merely ordered them to honor Echetlaeus (He of the Plough-tail) as a hero. A trophy too of white marble has been erected. Although the Athenians assert that they buried the Persians, because in every case the divine law applies that a corpse should be laid under the earth, yet I could find no grave. There was neither mound nor other trace to be seen, as the dead were carried to a trench and thrown in anyhow.
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.
1.38.8
When you have turned from Eleusis to Boeotia you come to the Plataean land, which borders on Attica . Formerly Eleutherae formed the boundary on the side towards Attica, but when it came over to the Athenians henceforth the boundary of Boeotia was Cithaeron. The reason why the people of Eleutherae came over was not because they were reduced by war, but because they desired to share Athenian citizenship and hated the Thebans. In this plain is a temple of Dionysus, from which the old wooden image was carried off to Athens . The image at Eleutherae at the present day is a copy of the old one.' "
2.2.3
The names of the Corinthian harbors were given them by Leches and Cenchrias, said to be the children of Poseidon and Peirene the daughter of Achelous, though in the poem called The Great Eoeae Said to be a work of Hesiod. Peirene is said to be a daughter of Oebalus. In Lechaeum are a sanctuary and a bronze image of Poseidon, and on the road leading from the Isthmus to Cenchreae a temple and ancient wooden image of Artemis. In Cenchreae are a temple and a stone statue of Aphrodite, after it on the mole running into the sea a bronze image of Poseidon, and at the other end of the harbor sanctuaries of Asclepius and of Isis. Right opposite Cenchreae is Helen's Bath. It is a large stream of salt, tepid water, flowing from a rock into the sea." 2.2.6 The things worthy of mention in the city include the extant remains of antiquity, but the greater number of them belong to the period of its second ascendancy. On the market-place, where most of the sanctuaries are, stand Artemis surnamed Ephesian and wooden images of Dionysus, which are covered with gold with the exception of their faces; these are ornamented with red paint. They are called Lysius and Baccheus,
2.4.6
The Acrocorinthus is a mountain peak above the city, assigned to Helius by Briareos when he acted as adjudicator, and handed over, the Corinthians say, by Helius to Aphrodite. As you go up this Acrocorinthus you see two precincts of Isis, one if Isis surnamed Pelagian (Marine) and the other of Egyptian Isis, and two of Serapis, one of them being of Serapis called “in Canopus .” After these are altars to Helius, and a sanctuary of Necessity and Force, into which it is not customary to enter.
2.9.6
After the hero-shrine of Aratus is an altar to Isthmian Poseidon, and also a Zeus Meilichius (Gracious) and an Artemis named Patroa (Paternal), both of them very inartistic works. The Meilichius is like a pyramid, the Artemis like a pillar. Here too stand their council-chamber and a portico called Cleisthenean from the name of him who built it. It was built from spoils by Cleisthenes, who helped the Amphictyons in the war at Cirrha . c. 590 B.C. In the market-place under the open sky is a bronze Zeus, a work of Lysippus, Contemporary of Alexander the Great. and by the side of it a gilded Artemis.' "
2.27.3
Near has been built a circular building of white marble, called Tholos (Round House), which is worth seeing. In it is a picture by Pausias 1. A famous painter of Sicyon . representing Love, who has cast aside his bow and arrows, and is carrying instead of them a lyre that he has taken up. Here there is also another work of Pausias, Drunkenness drinking out of a crystal cup. You can see even in the painting a crystal cup and a woman's face through it. Within the enclosure stood slabs; in my time six remained, but of old there were more. On them are inscribed the names of both the men and the women who have been healed by Asclepius, the disease also from which each suffered, and the means of cure. The dialect is Doric." 2.27.6 A Roman senator, Antoninus, made in our own day a bath of Asclepius and a sanctuary of the gods they call Bountiful. 138 or 161 A.D. He made also a temple to Health, Asclepius, and Apollo, the last two surnamed Egyptian. He moreover restored the portico that was named the Portico of Cotys, which, as the brick of which it was made had been unburnt, had fallen into utter ruin after it had lost its roof. As the Epidaurians about the sanctuary were in great distress, because their women had no shelter in which to be delivered and the sick breathed their last in the open, he provided a dwelling, so that these grievances also were redressed. Here at last was a place in which without sin a human being could die and a woman be delivered.
3.14.6
The Lacedaemonians give the name Running Course to the place where it is the custom for the young men even down to the present day to practise running. As you go to this Course from the grave of the Agiadae, you see on the left the tomb of Eumedes—this Eumedes was one of the children of Hippocoon—and also an old image of Heracles, to whom sacrifice is paid by the Sphaereis. These are those who are just passing from youth to manhood. In the Course are two gymnastic schools, one being a votive gift of Eurycles, a Spartan. Outside the Course, over against the image of Heracles, there is a house belonging now to a private individual, but in olden times to Menelaus. Farther away from the Course are sanctuaries of the Dioscuri, of the Graces, of Eileithyia, of Apollo Carneus, and of Artemis Leader.
4.4.2
There is a sanctuary of Artemis called Limnatis (of the Lake) on the frontier of Messenian, in which the Messenians and the Lacedaemonians alone of the Dorians shared. According to the Lacedaemonians their maidens coming to the festival were violated by Messenian men and their king was killed in trying to prevent it. He was Teleclus the son of Archelaus, son of Agesilaus, son of Doryssus, son of Labotas, son of Echestratus, son of Agis. In addition to this they say that the maidens who were violated killed themselves for shame.' "4.4.3 The Messenians say that a plot was formed by Teleclus against persons of the highest rank in Messene who had come to the sanctuary, his incentive being the excellence of the Messenian land; in furtherance of his design he selected some Spartan youths, all without beards, dressed them in girls' clothes and ornaments, and providing them with daggers introduced them among the Messenians when they were resting; the Messenians, in defending themselves, killed the beardless youths and Teleclus himself; but the Lacedaemonians, they say, whose king did not plan this without the general consent, being conscious that they had begun the wrong, did not demand justice for the murder of Teleclus. These are the accounts given by the two sides; one may believe them according to one's feelings towards either side." 4.31.7 By Damophon too is the so-called Laphria at Messene . The cult came to be established among them in the following way: Among the people of Calydon, Artemis, who was worshipped by them above all the gods, had the title Laphria, and the Messenians who received Naupactus from the Athenians, being at that time close neighbors of the Aetolians, adopted her from the people of Calydon. I will describe her appearance in another place. Paus. 7.18.8 The name Laphria spread only to the Messenians and to the Achaeans of Patrae . 4.31.8 But all cities worship Artemis of Ephesus, and individuals hold her in honor above all the gods. The reason, in my view, is the renown of the Amazons, who traditionally dedicated the image, also the extreme antiquity of this sanctuary. Three other points as well have contributed to her renown, the size of the temple, surpassing all buildings among men, the eminence of the city of the Ephesians and the renown of the goddess who dwells there.
5.15.10
Each month the Eleans sacrifice once on all the altars I have enumerated. They sacrifice in an ancient manner; for they burn on the altars incense with wheat which has been kneaded with honey, placing also on the altars twigs of olive, and using wine for a libation. Only to the Nymphs and the Mistresses are they not wont to pour wine in libation, nor do they pour it on the altar common to all the gods. The care of the sacrifices is given to a priest, holding office for one month, to soothsayers and libation-bearers, and also to a guide, a flute-player and the woodman.
5.16.6
The cities from which they chose the women were Elis, The women from these cities made peace between Pisa and Elis . Later on they were entrusted with the management of the Heraean games, and with the weaving of the robe for Hera. The Sixteen Women also arrange two choral dances, one called that of Physcoa and the other that of Hippodameia. This Physcoa they say came from Elis in the Hollow, and the name of the parish where she lived was Orthia. 5.16.7 She mated they say with Dionysus, and bore him a son called Narcaeus. When he grew up he made war against the neighboring folk, and rose to great power, setting up moreover a sanctuary of Athena surnamed Narcaea. They say too that Narcaeus and Physcoa were the first to pay worship to Dionysus. So various honors are paid to Physcoa, especially that of the choral dance, named after her and managed by the Sixteen Women. The Eleans still adhere to the other ancient customs, even though some of the cities have been destroyed. For they are now divided into eight tribes, and they choose two women from each.
7.3.1
The people of Colophon suppose that the sanctuary at Clarus, and the oracle, were founded in the remotest antiquity. They assert that while the Carians still held the land, the first Greeks to arrive were Cretans under Rhacius, who was followed by a great crowd also; these occupied the shore and were strong in ships, but the greater part of the country continued in the possession of the Carians. When Thebes was taken by Thersander, the son of Polyneices, and the Argives, among the prisoners brought to Apollo at Delphi was Manto. Her father Teiresias had died on the way, in Haliartia,' "
8.37.9
This Mistress the Arcadians worship more than any other god, declaring that she is a daughter of Poseidon and Demeter. Mistress is her surname among the many, just as they surname Demeter's daughter by Zeus the Maid. But whereas the real name of the Maid is Persephone, as Homer See Hom. Od. 10.491, and Hom. Il. 9.457, Hom. Il. 9.569 . and Pamphos before him say in their poems, the real name of the Mistress I am afraid to write to the uninitiated." 10.7.1 It seems that from the beginning the sanctuary at Delphi has been plotted against by a vast number of men. Attacks were made against it by this Euboean pirate, and years afterwards by the Phlegyan nation; furthermore by Pyrrhus, son of Achilles, by a portion of the army of Xerxes, by the Phocian chieftains, whose attacks on the wealth of the god were the longest and fiercest, and by the Gallic invaders. It was fated too that Delphi was to suffer from the universal irreverence of Nero, who robbed Apollo of five hundred bronze statues, some of gods, some of men. 10.7.2 The oldest contest and the one for which they first offered prizes was, according to tradition, the singing of a hymn to the god. The man who sang and won the prize was Chrysothemis of Crete, whose father Carmanor is said to have cleansed Apollo. After Chrysothemis, says tradition, Philammon won with a song, and after him his son Thamyris. But they say that Orpheus, a proud man and conceited about his mysteries, and Musaeus, who copied Orpheus in everything, refused to submit to the competition in musical skill.
10.19.4
The carvings in the pediments are: Artemis, Leto, Apollo, Muses, a setting Sun, and Dionysus together with the Thyiad women. The first of them are the work of Praxias, an Athenian and a pupil of Calamis, but the temple took some time to build, during which Praxias died. So the rest of the ornament in the pediments was carved by Androsthenes, like Praxias an Athenian by birth, but a pupil of Eucadmus. There are arms of gold on the architraves; the Athenians dedicated the shields from spoils taken at the battle of Marathon, and the Aetolians the arms, supposed to be Gallic, behind and on the left. Their shape is very like that of Persian wicker shields.
10.34.5
An army of bandits, called the Costoboes, who overran Greece in my day, visited among other cities Elateia . Whereupon a certain Mnesibulus gathered round him a company of men and put to the sword many of the barbarians, but he himself fell in the fighting. This Mnesibulus won several prizes for running, among which were prizes for the foot-race, and for the double race with shield, at the two hundred and thirty-fifth Olympic festival. 162 A.D In Runner Street at Elateia there stands a bronze statue of Mnesibulus.' ' None
46. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Epidauros, sanctuary of Apollo Maleatas • Epidauros, sanctuary of Asclepius • Pergamum, sanctuary of Asclepius • Trikka Asklepieion, original Asklepios sanctuary • Trikka Asklepieion, problem of sanctuarys location • sanctuary, of Asclepius

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 286, 288, 290, 329, 337; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 202

47. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis Orthia, sanctuary of (Sparta) • Sanctuary • Sparta, sanctuary of Artemis Orthia

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 185; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 41

48. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Amphilochos, divinatory incubation at Mallos sanctuary • Sardinia, claim of incubation at Sardus Pater sanctuary • Sardinia, incubation at sleeping heroes sanctuary(?) • sanctuary, at Delphi

 Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 122; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 320, 526

49. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Asklepieia, sanctuaries drawing non-local clientele • sanctuary, of Asclepius

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 284; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120

50. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • miqdash meat (lesser, diminished sanctuary) • sanctuary • silence, in the sanctuary

 Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 207; Levine (2005), The Ancient Synagogue, The First Thousand Years, 24, 200, 240, 486; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 153

6a אמר ר\' יוסי ברבי חנינא זוכה לברכות הללו שנאמר (ישעיהו מח, יח) לוא הקשבת למצותי ויהי כנהר שלומך וצדקתך כגלי הים ויהי כחול זרעך וצאצאי מעיך וגו\':,תניא אבא בנימין אומר אלמלי נתנה רשות לעין לראות אין כל בריה יכולה לעמוד מפני המזיקין,אמר אביי אינהו נפישי מינן וקיימי עלן כי כסלא לאוגיא,אמר רב הונא כל חד וחד מינן אלפא משמאליה ורבבתא מימיניה,אמר רבא האי דוחקא דהוי בכלה מנייהו הוי הני ברכי דשלהי מנייהו הני מאני דרבנן דבלו מחופיא דידהו הני כרעי דמנקפן מנייהו,האי מאן דבעי למידע להו לייתי קיטמא נהילא ונהדר אפורייה ובצפרא חזי כי כרעי דתרנגולא האי מאן דבעי למחזינהו ליתי שלייתא דשונרתא אוכמתא בת אוכמתא בוכרתא בת בוכרתא ולקליה בנורא ולשחקיה ולימלי עיניה מניה וחזי להו ולשדייה בגובתא דפרזלא ולחתמי\' בגושפנקא דפרזלא דילמא גנבי מניה ולחתום פומיה כי היכי דלא ליתזק רב ביבי בר אביי עבד הכי חזא ואתזק בעו רבנן רחמי עליה ואתסי:,תניא אבא בנימין אומר אין תפלה של אדם נשמעת אלא בבית הכנסת שנאמר (מלכים א ח, כח) לשמוע אל הרנה ואל התפלה במקום רנה שם תהא תפלה,אמר רבין בר רב אדא א"ר יצחק מנין שהקב"ה מצוי בבית הכנסת שנאמר (תהלים פב, א) אלהים נצב בעדת אל,ומנין לעשרה שמתפללין ששכינה עמהם שנאמר אלהים נצב בעדת אל,ומנין לשלשה שיושבין בדין ששכינה עמהם שנאמר (תהלים פב, א) בקרב אלהים ישפוט,ומנין לשנים שיושבים ועוסקין בתורה ששכינה עמהם שנאמר (מלאכי ג, טז) אז נדברו יראי ה\' איש אל רעהו ויקשב ה\' וגו\',מאי (מלאכי ג, טז) ולחושבי שמו אמר רב אשי חשב אדם לעשות מצוה ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה,ומנין שאפילו אחד שיושב ועוסק בתורה ששכינה עמו שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך,וכי מאחר דאפילו חד תרי מבעיא תרי מכתבן מלייהו בספר הזכרונות חד לא מכתבן מליה בספר הזכרונות,וכי מאחר דאפי\' תרי תלתא מבעיא מהו דתימא דינא שלמא בעלמא הוא ולא אתיא שכינה קמ"ל דדינא נמי היינו תורה,וכי מאחר דאפי\' תלתא עשרה מבעיא עשרה קדמה שכינה ואתיא תלתא עד דיתבי:,א"ר אבין בר רב אדא א"ר יצחק מנין שהקב"ה מניח תפילין שנאמר (ישעיהו סב, ח) נשבע ה\' בימינו ובזרוע עוזו,בימינו זו תורה שנאמר (דברים לג, ב) מימינו אש דת למו ובזרוע עוזו אלו תפילין שנאמר (תהלים כט, יא) ה\' עוז לעמו יתן,ומנין שהתפילין עוז הם לישראל דכתי\' (דברים כח, י) וראו כל עמי הארץ כי שם ה\' נקרא עליך ויראו ממך ותניא ר\' אליעזר הגדול אומר אלו תפילין שבראש,א"ל רב נחמן בר יצחק לרב חייא בר אבין הני תפילין דמרי עלמא מה כתיב בהו א"ל (דברי הימים א יז, כא) ומי כעמך ישראל גוי אחד בארץ,ומי משתבח קוב"ה בשבחייהו דישראל אין דכתיב (דברים כו, יז) את ה\' האמרת היום (וכתיב) וה\' האמירך היום אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת בעולם ואני אעשה אתכם חטיבה אחת בעולם,אתם עשיתוני חטיבה אחת בעולם שנאמר (דברים ו, ד) שמע ישראל ה\' אלהינו ה\' אחד ואני אעשה אתכם חטיבה אחת בעולם שנאמר ומי כעמך ישראל גוי אחד בארץ,אמר ליה רב אחא בריה דרבא לרב אשי תינח בחד ביתא בשאר בתי מאי,א"ל (דברים ד, ז) כי מי גוי גדול ומי גוי גדול (דברים לג, כט) אשריך ישראל (דברים ד, לד) או הנסה אלהים (דברים כו, יט)ולתתך עליון,אי הכי נפישי להו טובי בתי אלא כי מי גוי גדול ומי גוי גדול דדמיין להדדי בחד ביתא אשריך ישראל ומי כעמך ישראל בחד ביתא או הנסה אלהים בחד ביתא ולתתך עליון בחד ביתא 26b תנו רבנן טעה ולא התפלל מנחה בערב שבת מתפלל בליל שבת שתים טעה ולא התפלל מנחה בשבת מתפלל במוצאי שבת שתים של חול מבדיל בראשונה ואינו מבדיל בשניה ואם הבדיל בשניה ולא הבדיל בראשונה שניה עלתה לו ראשונה לא עלתה לו,למימרא דכיון דלא אבדיל בקמייתא כמאן דלא צלי דמי ומהדרינן ליה,ורמינהו טעה ולא הזכיר גבורות גשמים בתחיית המתים ושאלה בברכת השנים מחזירין אותו הבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס קשיא,איתמר רבי יוסי ברבי חנינא אמר תפלות אבות תקנום רבי יהושע בן לוי אמר תפלות כנגד תמידין תקנום,תניא כוותיה דר\' יוסי ברבי חנינא ותניא כוותיה דרבי יהושע בן לוי תניא כוותיה דרבי יוסי בר\' חנינא אברהם תקן תפלת שחרית שנא\' (בראשית יט, כז) וישכם אברהם בבקר אל המקום אשר עמד שם ואין עמידה אלא תפלה שנאמר (תהלים קו, ל) ויעמד פינחס ויפלל,יצחק תקן תפלת מנחה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה שנאמר (תהלים קב, א) תפלה לעני כי יעטף ולפני ה\' ישפוך שיחו,יעקב תקן תפלת ערבית שנאמר (בראשית כח, יא) ויפגע במקום וילן שם ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי,ותניא כוותיה דר\' יהושע בן לוי מפני מה אמרו תפלת השחר עד חצות שהרי תמיד של שחר קרב והולך עד חצות ורבי יהודה אומר עד ארבע שעות שהרי תמיד של שחר קרב והולך עד ארבע שעות,ומפני מה אמרו תפלת המנחה עד הערב שהרי תמיד של בין הערבים קרב והולך עד הערב רבי יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה,ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברים ופדרים שלא נתעכלו מבערב קרבים והולכים כל הלילה,ומפני מה אמרו של מוספין כל היום שהרי קרבן של מוספין קרב כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן מוסף קרב והולך עד שבע שעות,ואיזו היא מנחה גדולה משש שעות ומחצה ולמעלה ואיזו היא מנחה קטנה מתשע שעות ומחצה ולמעלה,איבעיא להו רבי יהודה פלג מנחה קמא קאמר או פלג מנחה אחרונה קאמר תא שמע דתניא ר\' יהודה אומר פלג המנחה אחרונה אמרו והיא י"א שעות חסר רביע,נימא תיהוי תיובתיה דר\' יוסי בר\' חנינא אמר לך ר\' יוסי בר\' חנינא לעולם אימא לך תפלות אבות תקנום ואסמכינהו רבנן אקרבנות דאי לא תימא הכי תפלת מוסף לר\' יוסי בר\' חנינא מאן תקנה אלא תפלות אבות תקנום ואסמכינהו רבנן אקרבנות:,רבי יהודה אומר עד ארבע שעות: איבעיא להו עד ועד בכלל או דלמא עד ולא עד בכלל תא שמע ר\' יהודה אומר עד פלג המנחה אי אמרת בשלמא עד ולא עד בכלל היינו דאיכא בין ר\' יהודה לרבנן אלא אי אמרת עד ועד בכלל ר\' יהודה'' None6a In terms of this reward, Rabbi Yosei, son of Rabbi Ḥanina said: One who waits in the synagogue for the other to finish his prayer merits the following blessings, as it is stated: “If only you had listened to My mitzvot then your peace would be as a river, and your righteousness as the waves of the sea. Your seed would be as the sand, and the offspring of your body like the grains thereof; his name would be neither cut off nor destroyed from before Me” (Isaiah 48:18–19). The explanation of this passage is based on the etymological similarity between the word mitzva and the word tzevet, which means group. If he keeps the other person company and does not abandon him after his prayer, all of the blessings that appear later in the verse will be fulfilled in him (Talmidei Rabbeinu Yona).,In another baraita it was taught that Abba Binyamin says: If the eye was given permission to see, no creature would be able to withstand the abundance and ubiquity of the demons and continue to live unaffected by them.,Similarly, Abaye said: They are more numerous than we are and they stand over us like mounds of earth surrounding a pit.,Rav Huna said: Each and every one of us has a thousand demons to his left and ten thousand to his right. God protects man from these demons, as it says in the verse: “A thousand may fall at your side, and ten thousand at your right hand; they will not approach you” (Psalms 91:7).,Summarizing the effects of the demons, Rava said: rThe crowding at the kalla, the gatherings for Torah study during Elul and Adar, is from the demons;rthose knees that are fatigued even though one did not exert himself is from the demons; rthose clothes of the Sages that wear out, despite the fact that they do not engage in physical labor, is from friction with the demons; rthose feet that are in pain is from the demons.,One who seeks to know that the demons exist should place fine ashes around his bed, and in the morning the demons’ footprints appear like chickens’ footprints, in the ash. One who seeks to see them should take the afterbirth of a firstborn female black cat, born to a firstborn female black cat, burn it in the fire, grind it and place it in his eyes, and he will see them. He must then place the ashes in an iron tube sealed with an iron seal gushpanka lest the demons steal it from him, and then seal the opening so he will not be harmed. Rav Beivai bar Abaye performed this procedure, saw the demons, and was harmed. The Sages prayed for mercy on his behalf and he was healed.,It was taught in a baraita that Abba Binyamin said: One’s prayer is only fully heard in a synagogue, as it is stated with regard to King Solomon’s prayer in the Temple: “Yet have You turned toward the prayer of Your servant and to his supplication, Lord my God, to listen to the song and the prayer which Your servant prays before You on this day” (I Kings 8:28). The following verse concludes: “To hear the prayer Your servant directs toward this place” (I Kings 8:29). We see that one’s prayer is heard specifically in the Temple, of which the synagogue is a microcosm (Rav Yoshiyahu Pinto). It may be inferred that in a place of song, a synagogue where God’s praises are sung, there prayer should be.,In explaining Abba Binyamin’s statement, Ravin bar Rav Adda said that Rabbi Yitzḥak said: From where is it derived that the Holy One, Blessed be He, is located in a synagogue? As it is stated: “God stands in the congregation of God; in the midst of the judges He judges” (Psalms 82:1). The congregation of God is the place where people congregate to sing God’s praises, and God is located among His congregation.,And from where is it derived that ten people who pray, the Divine Presence is with them? As it is stated: “God stands in the congregation of God,” and the minimum number of people that constitute a congregation is a quorum of ten.,From where is it derived that three who sit in judgment, the Divine Presence is with them? It is derived from this same verse, as it is stated: “In the midst of the judges He judges,” and the minimum number of judges that comprises a court is three.,From where is it derived that two who sit and engage in Torah study, the Divine Presence is with them? As it is stated: “Then they that feared the Lord spoke one with the other, and the Lord listened, and heard, and a book of remembrance was written before Him, for them that fear the Lord, and that think upon His name” (Malachi 3:16). The Divine Presence listens to any two God-fearing individuals who speak with each other.,With regard to this verse, the Gemara asks: What is the meaning of the phrase, “And that think upon His name”? Rav Ashi said: If a person intended to perform a mitzva, but due to circumstances beyond his control, he did not perform it, the verse ascribes him credit as if he performed the mitzva, as he is among those that think upon His name.,The Gemara returns to Ravin bar Rav Adda’s statement: And from where is it derived that when even one who sits and engages in Torah study, the Divine Presence is with him? As it is stated: “In every place where I cause My Name to be mentioned, I will come to you and bless you” (Exodus 20:21); God blesses even a single person who mentions God’s name, a reference to Torah study (Iyyun Ya’akov).,The Gemara asks: Since the Divine Presence rests even upon one who engages in Torah study, was it necessary to say that the Divine Presence rests upon two who study Torah together? The Gemara answers: There is a difference between them. Two people, their words of Torah are written in the book of remembrance, as it is stated: “And a book of remembrance was written”; however a single individual’s words of Torah are not written in a book of remembrance.,The Gemara continues: Since the Divine Presence rests even upon two who engage in Torah study, is it necessary to mention three? The Gemara answers: Here too, a special verse is necessary lest you say that judgment is merely to keep the peace among the citizenry, and the Divine Presence does not come and rest upon those who sit in judgment as they are not engaged in Torah study. Ravin bar Rav Adda teaches us that sitting in judgment is also Torah.,The Gemara asks: Since the Divine Presence rests even upon three, is it necessary to mention ten? The Gemara answers: The Divine Presence arrives before a group of ten, as the verse: “God stands in the congregation of God,” indicates that when the ten individuals who comprise a congregation arrive, the Divine Presence is already there. For a group of three judges, however, the Divine Presence does not arrive until they sit and begin their deliberations, as in the midst of the judges He judges. God aids them in their judgment, but does not arrive before them.,The Gemara cites another aggadic statement: Rabbi Avin bar Rav Adda said that Rabbi Yitzḥak said: From where is it derived that the Holy One, Blessed be He, wears phylacteries? As it is stated: “The Lord has sworn by His right hand, and by the arm of His strength” (Isaiah 62:8). Since it is customary to swear upon holy objects, it is understood that His right hand and the arm of His strength are the holy objects upon which God swore.,Specifically, “His right hand” refers to the Torah, as it is stated in describing the giving of the Torah: “From His right hand, a fiery law for His people” (Deuteronomy 33:2). “The arm of His strength,” His left hand, refers to phylacteries, as it is stated: “The Lord gave strength to His nation” (Psalms 29:11), in the form of the mitzva of phylacteries.,The Gemara asks: And from where is it derived that phylacteries provide strength for Israel? As it is written: “And all the nations of the land shall see that the name of the Lord is called upon you, and they will fear you” (Deuteronomy 28:10). It was taught in a baraita that Rabbi Eliezer the Great says: This is a reference to the phylacteries of the head, upon which the name of God is written in fulfillment of the verse: “That the name of the Lord is called upon you.”,Rav Naḥman bar Yitzḥak said to Rav Ḥiyya bar Avin: What is written in the phylacteries of the Master of the world? Rav Ḥiyya bar Avin replied: It is written: “Who is like Your people, Israel, one nation in the land?” (I Chronicles 17:21). God’s phylacteries serve to connect Him, in a sense, to the world, the essence of which is Israel.,Rav Naḥman bar Yitzḥak continues: Is the Holy One, Blessed be He, glorified through the glory of Israel? Rav Ḥiyya bar Avin answered: Yes, as indicated by the juxtaposition of two verses; as it is stated: “You have affirmed, this day, that the Lord is your God, and that you will walk in His ways and keep His laws and commandments, and listen to His voice.” And the subsequent verse states: “And the Lord has affirmed, this day, that you are His treasure, as He spoke to you, to keep His commandments” (Deuteronomy 26:17–18). From these two verses it is derived that the Holy One, Blessed be He, said to Israel: You have made Me a single entity ḥativa in the world, as you singled Me out as separate and unique. And because of this, I will make you a single entity in the world, and you will be a treasured nation, chosen by God.,You have made Me a single entity in the world, as it is stated that Israel declares God’s oneness by saying: “Hear, Israel, the Lord is our God, the Lord is One” (Deuteronomy 6:4). And because of this, I will make you a single entity in the world, unique and elevated with the utterance: “Who is like Your people, Israel, one nation in the land?” Consequently, the Holy One, Blessed be He, is glorified through the glory of Israel whose praises are written in God’s phylacteries.,Rav Aḥa, son of Rava said to Rav Ashi: It works out well with regard to the contents of one of the four compartments of God’s phylacteries of the head. However, all four compartments of Israel’s phylacteries of the head contain portions of the Torah that praise God. What portions in praise of Israel are written in the rest of the compartments of God’s phylacteries of the head?,Rav Ashi said to him: In those three compartments it is written: “For who is a great nation, to whom God is close, like the Lord our God whenever we call upon Him?” (Deuteronomy 4:7); “And who is a great nation, who has righteous statutes and laws, like this entire Torah which I set before you today?” (Deuteronomy 4:8); “Happy are you, Israel, who is like you? A people saved by the Lord, the shield of your help, and that is the sword of your excellence. And your enemies shall dwindle away before you, and you shall tread upon their high places” (Deuteronomy 33:29); “Or has God attempted to go and take for Himself a nation from the midst of another nation, by trials, by signs and by wonders” (Deuteronomy 4:34); “And to elevate you above all nations that He has made, in praise, in name and in glory; that you may be a holy people to the Lord, your God, as He has spoken” (Deuteronomy 26:19).,Rav Aḥa, son of Rava, raises an objection: If all of these verses are included in God’s phylacteries of the head, there are too many compartments as more than four verses of praise were listed. Rather, the portions in God’s phylacteries must be arranged as follows: The verses “For who is a great nation” and “And who is a great nation” are included in one compartment, as they are similar. “Happy are you, Israel” and "Who is like your people, Israel" are in one compartment. “Or has God attempted” is in one compartment and “And to elevate you” is in one compartment 26b On a similar note, the Sages taught in a baraita: One who erred and did not recite the afternoon prayer on the eve of Shabbat, prays in the evening prayer two Amida prayers on Shabbat evening. One who erred and did not recite the afternoon prayer on Shabbat, recites two weekday Amida prayers in the evening prayer at the conclusion of Shabbat. He recites havdala the prayer of distinction between the sanctity of Shabbat and the profanity of the week by reciting: You have graced us, etc., in the fourth blessing of the Amida, which is: Who graciously grants knowledge, in the first prayer, as it is the actual evening prayer, but he does not recite havdala in the second prayer, which is in place of the afternoon prayer. Moreover, if he recited havdala in the second prayer and did not recite havdala in the first, the second prayer fulfilled his obligation, the first one did not fulfill his obligation.,The Gemara comments: Is that to say that since he did not recite havdala in the first prayer, he is as one who did not pray and we require him to return to the beginning of the prayer and repeat it? If so, the conclusion is that one who fails to recite havdala in the prayer must repeat that prayer.,The Gemara raises a contradiction to the above conclusion from the Tosefta: One who erred and did not mention the might of the rains: He makes the wind blow and rain fall in the second blessing of the Amida, the blessing on the revival of the dead, and one who erred and failed to recite the request for rain in the ninth blessing of the Amida, the blessing of the years, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite havdala in the blessing: Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine, independent of his prayer. This contradiction was not resolved and remains difficult.,The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: The practice of praying three times daily is ancient, albeit not in its present form; prayers were instituted by the Patriarchs. However, Rabbi Yehoshua ben Levi said that the prayers were instituted based on the daily offerings sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.,The Gemara comments: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina, and it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi. The Gemara elaborates: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is stated when Abraham came to look out over Sodom the day after he had prayed on its behalf: “And Abraham rose early in the morning to the place where he had stood before the Lord” (Genesis 19:27), and from the context as well as the language utilized in the verse, the verb standing means nothing other than prayer, as this language is used to describe Pinehas’ prayer after the plague, as it is stated: “And Pinehas stood up and prayed and the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning.,Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse lasuaḥ in the field toward evening” (Genesis 24:63), and conversation means nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint siḥo before the Lord” (Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer.,Jacob instituted the evening prayer, as it is stated: “And he encountered vayifga the place and he slept there for the sun had set” (Genesis 28:11). The word encounter means nothing other than prayer, as it is stated when God spoke to Jeremiah: “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter tifga Me for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set.,And it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi that the laws of prayer are based on the laws of the daily offerings: Why did the Rabbis say that the morning prayer may be recited until noon? Because, although the daily morning offering is typically brought early in the morning, it may be sacrificed until noon. And Rabbi Yehuda says: My opinion, that the morning prayer may be recited until four hours into the day, is because the daily morning offering is sacrificed until four hours.,And why did the Rabbis say that the afternoon prayer may be recited until the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda says that the afternoon prayer may be recited only until the midpoint of the afternoon because, according to his opinion, the daily afternoon offering is sacrificed until the midpoint of the afternoon.,And why did they say that the evening prayer is not fixed? Because the burning of the limbs and fats of the offerings that were not consumed by the fire on the altar until the evening. They remained on the altar and were offered continuously throughout the entire night.,And why did the Rabbis say that the additional prayer may be recited all day? Because the additional offering is brought throughout the entire day. However, Rabbi Yehuda says that the additional prayer may be recited until the seventh hour of the day, because the additional offering is sacrificed until the seventh hour.,The baraita continues and states that there are two times for the afternoon prayer. Greater, earlier minḥa minḥa gedola and lesser, later minḥa minḥa ketana. The Gemara clarifies the difference between them: Which is minḥa gedola? From six-and-a-half hours after sunrise and on, which is a half an hour after noon and on. It is the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. Which is minḥa ketana? From nine-and-a-half hours and on, which is the standard time that the daily afternoon offering is sacrificed.,On that note, a dilemma was raised before them: Rabbi Yehuda, who holds that the afternoon prayer may be recited only until the midpoint of the afternoon, does he say the midpoint of the first minḥa, minḥa gedola? Or, does he say the midpoint of the last minḥa? Come and hear an explicit resolution to this dilemma: As it was taught in a baraita, Rabbi Yehuda says: They said the midpoint of the last minḥa, and that is eleven hours minus a quarter of an hour after sunrise, i.e., an hour-and-a-quarter hours before sunset.,In any case, it is clear that according to this baraita the halakhot of prayer are based on the Temple offerings. The Gemara suggests: Let us say that this is a conclusive refutation of the opinion of Rabbi Yosei, son of Rabbi Ḥanina, who held that the forefathers instituted the prayers. Rabbi Yosei, son of Rabbi Ḥanina, could have said to you: Actually, I will say to you that the Patriarchs instituted the prayers and the Sages based the times and characteristics of prayer on the Temple offerings, even though they do not stem from the same source. As, if you do not say so, that even Rabbi Yosei, son of Rabbi Ḥanina, would agree that the laws of offerings and those of prayers are related, then, according to Rabbi Yosei, son of Rabbi Ḥanina, who instituted the additional prayer? It is not one of the prayers instituted by the forefathers. Rather, even according to Rabbi Yosei, son of Rabbi Ḥanina, the prayers were instituted by the Patriarchs and the Sages based them on the laws of the offerings.,We learned in the mishna that Rabbi Yehuda says: The morning prayer may be recited until four hours of the day. A dilemma was raised before the yeshiva students: When Rabbi Yehuda says until, does he mean until and including the fourth hour, or, perhaps when he says “until” he means until and not including, in which case one may not pray during the fourth hour? Come and hear a resolution to this dilemma based on the mishna. Rabbi Yehuda says: The afternoon prayer may be recited only until the midpoint of the afternoon. Now, granted, if you say that until means until and not including, then there is a difference between the opinion of Rabbi Yehuda and the opinion of the Rabbis. However, if you say that until means until and including, then the opinion of Rabbi Yehuda'' None
51. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Temples and Sanctuaries • sanctuary

 Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 136; Levine (2005), The Ancient Synagogue, The First Thousand Years, 486

17b ומה נחש שממית ומרבה טומאה טהור שרץ שאינו ממית ומרבה טומאה אינו דין שיהא טהור ולא היא מידי דהוה אקוץ בעלמא,אמר רב יהודה אמר רב כל עיר שאין בה שנים לדבר ואחד לשמוע אין מושיבין בה סנהדרי ובביתר הוו שלשה וביבנה ארבעה רבי אליעזר ורבי יהושע ור"ע ושמעון התימני דן לפניהם בקרקע,מיתיבי שלישית חכמה רביעית אין למעלה הימנה הוא דאמר כי האי תנא דתניא שניה חכמה שלישית אין למעלה הימנה,למידין לפני חכמים לוי מרבי דנין לפני חכמים שמעון בן עזאי ושמעון בן זומא וחנן המצרי וחנניא בן חכינאי רב נחמן בר יצחק מתני חמשה שמעון שמעון ושמעון חנן וחנניה,רבותינו שבבבל רב ושמואל רבותינו שבארץ ישראל רבי אבא דייני גולה קרנא דייני דארץ ישראל רבי אמי ורבי אסי דייני דפומבדיתא רב פפא בר שמואל דייני דנהרדעא רב אדא בר מניומי סבי דסורא רב הונא ורב חסדא סבי דפומבדיתא רב יהודה ורב עינא חריפי דפומבדיתא עיפה ואבימי בני רחבה אמוראי דפומבדיתא רבה ורב יוסף אמוראי דנהרדעי רב חמא,נהרבלאי מתנו רמי בר ברבי אמרי בי רב רב הונא והאמר רב הונא אמרי בי רב אלא רב המנונא אמרי במערבא רבי ירמיה שלחו מתם ר\' יוסי בר חנינא מחכו עלה במערבא ר\' אלעזר,והא שלחו מתם לדברי רבי יוסי בר חנינא אלא איפוך שלחו מתם ר\' אלעזר מחכו עלה במערבא רבי יוסי בר חנינא:,וכמה יהא בעיר ויהא ראויה לסנהדרין מאה ועשרים וכו\': מאה ועשרים מאי עבידתייהו עשרים ושלשה כנגד סנהדרי קטנה ושלש שורות של עשרים ושלשה הרי תשעים ותרתי ועשרה בטלנין של בית הכנסת הרי מאה ותרי,ושני סופרים ושני חזנין ושני בעלי דינין ושני עדים ושני זוממין ושני זוממי זוממין הרי מאה וארביסר,ותניא כל עיר שאין בה עשרה דברים הללו אין תלמיד חכם רשאי לדור בתוכה בית דין מכין ועונשין וקופה של צדקה נגבית בשנים ומתחלקת בשלשה ובית הכנסת ובית המרחץ וביהכ"ס רופא ואומן ולבלר (וטבח) ומלמד תינוקות משום ר\' עקיבא אמרו אף מיני פירא מפני שמיני פירא מאירין את העינים:,ר\' נחמיה אומר וכו\': תניא רבי אומר'' None17b If a snake, which kills other creatures whose carcasses are impure and thereby increases impurity in the world, is itself nevertheless pure, as it is not included in the list of impure creeping animals, then concerning a creeping animal that does not kill and does not increase impurity, isn’t it logical that it should be pure? This argument is rejected: But it is not so; the logic of the halakha of a creeping animal is just as it is concerning the halakha with regard to an ordinary thorn, which can injure people or animals and can even kill and thereby increase impurity, but is nevertheless pure. It is therefore apparent that this consideration is not relevant to the halakhot of impurity.,§ Rav Yehuda says that Rav says: With regard to any city that does not have among its residents two men who are able to speak all seventy languages and one additional man who is able to listen to and understand statements made in all the languages, even if he cannot speak all of them, they do not place a lesser Sanhedrin there. The members of the Sanhedrin do not all need to know all of the languages, but there must be at least this minimum number. And in Beitar there were three individuals who were able to speak all seventy languages, and in Yavne there were four, and they were: Rabbi Eliezer, and Rabbi Yehoshua, and Rabbi Akiva, and Shimon HaTimni, who was not an ordained Sage, and he would therefore deliberate before the other judges while seated on the ground, not among the rows of Sages.,The Gemara raises an objection to this from a baraita: A third, i.e., a Sanhedrin that has three individuals who can speak all seventy languages, is a wise Sanhedrin, and if it also has a fourth such person, there is no court above it, meaning that there is no need for additional language experts. Apparently the minimum requirement is three people who can speak the languages, not two. The Gemara answers: Rav states his opinion in accordance with the opinion of the following tanna, as it is taught in a baraita: A Sanhedrin that has a second language expert is wise; and if it also has a third, there is no court above it.,§ Since the baraita stated that Shimon HaTimni would deliberate before them on the ground, the Gemara now lists various standard formulations used to introduce the statements of various Sages throughout the generations. If a source says: It was learned from the Sages, the intention is that this was a statement made by the Sage Levi who sat before and learned from Rabbi Yehuda HaNasi. If it says: They deliberated before the Sages, this is referring to Shimon ben Azzai, and Shimon ben Zoma, and Ḥa the Egyptian, and Ḥaya ben Ḥakhinai. Rav Naḥman bar Yitzḥak would teach five names for this list: Shimon ben Azzai, Shimon ben Zoma, and Shimon HaTimni, Ḥa the Egyptian, and Ḥaya ben Ḥakhinai.,The expression: Our Rabbis that are in Babylonia, is referring to Rav and Shmuel. The expression: Our Rabbis that are in Eretz Yisrael, is referring to Rabbi Abba. The expression: The judges of the Diaspora, is a reference to the Sage Karna. The phrase: The judges of Eretz Yisrael, is a reference to Rabbi Ami and Rabbi Asi. The phrase: The judges of Pumbedita, is referring to Rav Pappa bar Shmuel, who was the head of the court there, and: The judges of Neharde’a, is a reference to the court headed by Rav Adda bar Minyumi. The term: The Elders of Sura, is referring to Rav Huna and Rav Ḥisda, and: The Elders of Pumbedita, is referring to Rav Yehuda and Rav Eina. The sharp ones of Pumbedita are Eifa and Avimi, the sons of Raḥava. The expression: The amora’im of Pumbedita, is referring to Rabba and Rav Yosef, and the phrase: The amora’im of Neharde’a, is referring to Rav Ḥama.,If it says: The Sages of Neharbela taught, this is referring to Rami bar Berabi, and the statement: They say in the school of Rav, is a reference to Rav Huna. The Gemara asks: But doesn’t Rav Huna sometimes say with regard to a given halakha: They say in the school of Rav? From this, it is apparent that a statement introduced by that formula cannot be made by Rav Huna himself, as Rav Huna quotes someone else with that introduction. The Gemara responds: Rather, the expression: They say in the school of Rav, must be referring to Rav Hamnuna. The formula: They say in the West, i.e., Eretz Yisrael, is referring to Rabbi Yirmeya; the expression: They sent a message from there, meaning from Eretz Yisrael, is referring to Rabbi Yosei bar Ḥanina; and the statement: They laughed at it in the West, means that Rabbi Elazar did not accept a particular opinion.,The Gemara asks: But in one instance it is reported that: They sent a message from there that began: According to the statement of Rabbi Yosei bar Ḥanina. This indicates that the expression: They sent from there, is not itself a reference to a statement of Rabbi Yosei bar Ḥanina. The Gemara answers: Rather, reverse the statements. The phrase: They sent from there, is a reference to Rabbi Elazar, and: They laughed at it in the West, means that Rabbi Yosei bar Ḥanina did not accept a particular opinion.,§ The mishna teaches: And how many men must be in the city for it to be eligible for a lesser Sanhedrin? The opinion of the first tanna is that there must be 120 men. The Gemara asks: What is the relevance of the number 120? The Gemara explains that 23 are needed to correspond to the number of members of the lesser Sanhedrin, and it is necessary for there to be three rows of 23 students who sit before the lesser Sanhedrin to learn and also to advise them; that is a total of 92 people. And since there also need to be 10 idlers of the synagogue, people who are free from urgent work and are always sitting in the synagogue to take care of its repair and the other needs of the public, that would be 102.,And in addition there are two scribes required for the Sanhedrin, and two bailiffs, and two litigants who will come to be judged. And there are two witnesses for one side, and two witnesses who could render those witnesses conspiring witnesses by testifying that they were elsewhere at the time of the alleged incident, and two additional witnesses could testify against the witnesses who rendered the first witnesses conspiring witnesses, rendering the second pair conspiring witnesses. All of these are necessary in order for a trial to take place, as is described in Deuteronomy 19:15–21. Therefore, there are so far a total of 114 men who must be in the city.,And it is taught in a baraita: A Torah scholar is not permitted to reside in any city that does not have these ten things: A court that has the authority to flog and punish transgressors; and a charity fund for which monies are collected by two people and distributed by three, as required by halakha. This leads to a requirement for another three people in the city. And a synagogue; and a bathhouse; and a public bathroom; a doctor; and a bloodletter; and a scribe velavlar to write sacred scrolls and necessary documents; and a ritual slaughterer; and a teacher of young children. With these additional requirements there are a minimum of 120 men who must be residents of the city. They said in the name of Rabbi Akiva: The city must also have varieties of fruit, because varieties of fruit illuminate the eyes.,The mishna teaches that Rabbi Neḥemya says: There must be 230 men in the city in order for it to be eligible for a lesser Sanhedrin, corresponding to the ministers of tens appointed in the wilderness by Moses at the suggestion of his father-in-law, Yitro (see Exodus 18:21). Each member of the Sanhedrin can be viewed as a judge with responsibility for ten men. It is taught in a baraita: Rabbi Yehuda HaNasi says:'' None
52. Eusebius of Caesarea, Life of Constantine, 3.56 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Aigai in Cilicia, Asclepius sanctuary • Religion (Egyptian and Greco-Egyptian), dietary and purity rules for sanctuaries beyond Egypt

 Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 48; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 210

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3.56 For since a wide-spread error of these pretenders to wisdom concerned the demon worshipped in Cilicia, whom thousands regarded with reverence as the possessor of saving and healing power, who sometimes appeared to those who passed the night in his temple, sometimes restored the diseased to health, though on the contrary he was a destroyer of souls, who drew his easily deluded worshipers from the true Saviour to involve them in impious error, the emperor, consistently with his practice, and desire to advance the worship of him who is at once a jealous God and the true Saviour, gave directions that this temple also should be razed to the ground. In prompt obedience to this command, a band of soldiers laid this building, the admiration of noble philosophers, prostrate in the dust, together with its unseen inmate, neither demon nor god, but rather a deceiver of souls, who had seduced mankind for so long a time through various ages. And thus he who had promised to others deliverance from misfortune and distress, could find no means for his own security, any more than when, as is told in myth, he was scorched by the lightning's stroke. Our emperor's pious deeds, however, had in them nothing fabulous or feigned; but by virtue of the manifested power of his Saviour, this temple as well as others was so utterly overthrown, that not a vestige of the former follies was left behind. "" None
53. Origen, Against Celsus, 3.24 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Kos Asklepieion, oracles pertaining to sanctuary improvements • sanctuary

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 117; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 132

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3.24 And again, when it is said of Æsculapius that a great multitude both of Greeks and Barbarians acknowledge that they have frequently seen, and still see, no mere phantom, but Æsculapius himself, healing and doing good, and foretelling the future; Celsus requires us to believe this, and finds no fault with the believers in Jesus, when we express our belief in such stories, but when we give our assent to the disciples, and eye-witnesses of the miracles of Jesus, who clearly manifest the honesty of their convictions (because we see their guilelessness, as far as it is possible to see the conscience revealed in writing), we are called by him a set of silly individuals, although he cannot demonstrate that an incalculable number, as he asserts, of Greeks and Barbarians acknowledge the existence of Æsculapius; while we, if we deem this a matter of importance, can clearly show a countless multitude of Greeks and Barbarians who acknowledge the existence of Jesus. And some give evidence of their having received through this faith a marvellous power by the cures which they perform, revoking no other name over those who need their help than that of the God of all things, and of Jesus, along with a mention of His history. For by these means we too have seen many persons freed from grievous calamities, and from distractions of mind, and madness, and countless other ills, which could be cured neither by men nor devils. '' None
54. Porphyry, On Abstinence, 2.19.5 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Asclepius, sanctuary at Epidaurus • Despoina, sanctuary at Lycosura • Epidaurus, sanctuary of Asclepius • Religion (Egyptian and Greco-Egyptian), dietary and purity rules for sanctuaries beyond Egypt • sanctuaries, items forbidden in

 Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 17; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 211; Wolfsdorf (2020), Early Greek Ethics, 541

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2.19.5 19.But those who have written concerning sacred operations and sacrifices, admonish us to be accurate in preserving what pertains to the popana, because these are more acceptable to the Gods than the sacrifice which is performed through the mactation of animals. Sophocles also, in describing a sacrifice which is pleasing to divinity, says in his Polyidus: The skins of sheep in sacrifice were used, Libations too of wine, grapes well preserved, And fruits collected in a heap of every kind; The olive's pinguid juice, and waxen work Most variegated, of the yellow bee. Formerly, also, there were venerable monuments in Delos of those who came from the Hyperboreans, bearing handfuls of fruits. It is necessary, therefore, that, being purified in our manners, we should make oblations, offering to the Gods those sacrifices which are pleasing to them, and not such as are attended with great expense. Now, however, if a man's body is not pure and invested with a splendid garment, he does not think it is qualified for the sanctity of sacrifice. But when he has rendered his body splendid, together with his garment, though his soul at the same time is not, purified from vice, yet he betakes himself to sacrifice, and thinks that it is a thing of no consequence; as if divinity did not especially rejoice in that which is most divine in our nature, when it is in a pure condition, as being allied to his essence. In Epidaurus, therefore, there was the following inscription on the doors of the temple: Into an odorous temple, he who goes Should pure and holy be; but to be wise In what to sanctity pertains, is to be pure.
55. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Asklepieion, pagan sanctuary • destruction, of temples / sanctuaries • sanctuary

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 121; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 148, 162

56. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Asklepieion, pagan sanctuary • Marinos, on Asclepius’s sanctuary • Proclus, and Asclepius’s sanctuary • destruction, of temples / sanctuaries • sanctuary • sanctuary, abandonment of sanctuaries • sanctuary, collapse of sanctuaries • sanctuary, of Asclepius

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 7, 121, 165; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 72; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 7, 127, 130, 148, 168, 287, 294

57. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • destruction, of temples / sanctuaries • violence against pagan sanctuaries,

 Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 348; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 148

58. Demosthenes, Orations, 21.51-21.56, 21.114-21.115, 23.68, 59.78
 Tagged with subjects: • Dionysus, sanctuaries of • Panhellenic sanctuaries, not quite panhellenic • Sanctuary • sanctuaries • sanctuaries, boundaries of • sanctuaries, care and repair of • sanctuaries, restrictions concerning • sanctuaries, robbing of

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 338; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 20, 38; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 151; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 62, 163, 171, 176, 194, 209, 269; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 157; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 207

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21.51 Now if I had not been chorus-master, men of Athens, when I was thus maltreated by Meidias, it is only the personal insult that one would have condemned; but under the circumstances I think one would be justified in condemning also the impiety of the act. You surely realize that all your choruses and hymns to the god are sanctioned, not only by the regulations of the Dionysia, but also by the oracles, in all of which, whether given at Delphi or at Dodona, you will find a solemn injunction to the State to set up dances after the ancestral custom, to fill the streets with the savour of sacrifice, and to wear garlands. 21.52 Please take and read the actual oracles. The Oracles You I address, Pandion’s townsmen and sons of Erechtheus, who appoint your feasts by the ancient rites of your fathers. See you forget not Bacchus, and joining all in the dances Down your broad-spaced streets, in thanks ἱστάναι χάριν, if the Greek is sound, seems to be a portmanteau phrase to set up a dance in gratitude. The oracle quoted may perfectly well be genuine. for the gifts of the season, Crown each head with a wreath, while incense reeks on the altars. For health sacrifice and pray to Zeus Most High, to Heracles, and to Apollo the Protector; for good fortune to Apollo, god of the streets, to Leto, and to Artemis; and along the streets set wine-bowls and dances, and wear garlands after the manner of your fathers in honor of all gods and all goddesses of Olympus, raising right hands and left in supplication, Translating λιτάς, Weil ’s suggestion. and remember your gifts. 21.53 Oracles from Dodona To the people of the Athenians the prophet of Zeus announces. Whereas ye have let pass the seasons of the sacrifice and of the sacred embassy, he bids you send nine chosen envoys, and that right soon. To Zeus of the Ship There was a temple at Dodona dedicated to Zeus under this title to commemorate a rescue from shipwreck. sacrifice three oxen and with each ox three sheep; to Dione one ox and a brazen table for the offering which the people of the Athenians have offered. The prophet of Zeus in Dodona announces. To Dionysus pay public sacrifices and mix a bowl of wine and set up dances; to Apollo the Averter sacrifice an ox and wear garlands, both free men and slaves, and observe one day of rest; to Zeus, the giver of wealth, a white bull. 21.54 Besides these oracles, men of Athens, there are many others addressed to our city, and excellent oracles they are. Now what conclusion ought you to draw from them? That while they prescribe the sacrifices to the gods indicated in each oracle, to every oracle that is published they add the injunction to set up dances and to wear garlands after the manner of our ancestors. 21.55 Therefore in the case of all the choruses that are constituted, together with their chorus-masters, during the days on which we meet in competition, these oracles make it clear that we wear our crowns as your representatives, the winner as well as the one destined to be last of all; it is not until the day of the prize-giving that the victor receives his own special crown. If, then, a man commits a malicious assault on any member or master of these choruses, especially during the actual contest in the sacred precinct of the god, can we deny that he is guilty of impiety? 21.56 Moreover, you are aware that, although anxious to exclude aliens from the contest, you do not grant unlimited right to any chorus-master to summon for scrutiny any member of a chorus If a chorus-master suspected that a member of a rival chorus was an alien, he must not forcibly eject him nor summon him before the Archon to prove his nationality. ; if he summons him, he is fined fifty drachmas, and a thousand drachmas if he orders him to sit among the spectators. What is the object? To protect the crowned official, who is doing public service to the god, from being maliciously summoned or annoyed or insulted on that day.
21.114
This man, then, is so impious, so abandoned, so ready to say or do anything, without stopping for a moment to ask whether it is true or false, whether it touches an enemy or a friend, or any such question, that after accusing me of murder and bringing that grave charge against me, he suffered me to conduct initiatory rites and sacrifices for the Council, and to inaugurate the victims on behalf of you and all the State; 21.115 he suffered me as head of the Sacred Embassy to lead it in the name of the city to the Nemean shrine of Zeus; he raised no objection when I was chosen with two colleagues to inaugurate the sacrifice to the Dread Goddesses. The Eumenides (Furies), whose sanctuary was a cave under the Areopagus. Would he have allowed all this, if he had had one jot or tittle of proof for the charges that he was trumping up against me? I cannot believe it. So then this is conclusive proof that he was seeking in mere wanton spite to drive me from my native land.
23.68
econdly, that he must not treat this oath as an ordinary oath, but as one which no man swears for any other purpose; for he stands over the entrails of a boar, a ram, and a bull, and they must have been slaughtered by the necessary officers and on the days appointed, so that in respect both of the time and of the functionaries every requirement of solemnity has been satisfied. Even then the person who has sworn this tremendous oath does not gain immediate credence; and if any falsehood is brought home to him, he will carry away with him to his children and his kindred the stain of perjury,—but gain nothing.
59.78
I wish now to call before you the sacred herald who waits upon the wife of the king, when she administers the oath to the venerable priestesses as they carry their baskets The baskets contained the salt meal which was sprinkled upon the heads of the victims. in front of the altar before they touch the victims, in order that you may hear the oath and the words that are pronounced, at least as far as it is permitted you to hear them; and that you may understand how august and holy and ancient the rites are. The Oath of the Venerable Priestesses I live a holy life and am pure and unstained by all else that pollutes and by commerce with man, and I will celebrate the feast of the wine god and the Iobacchic feast These festivals derived their names from epithets applied to the God, and belonged to the ancient worship of Dionysus. in honor of Dionysus in accordance with custom and at the appointed times. '' None
59. Epigraphy, Ig I , 82, 84, 130, 138, 258, 948
 Tagged with subjects: • Artemis (goddess), sanctuary at Athens • Knidos, Kodros, Neleus, and Basile, sanctuary of • sanctuaries • sanctuaries, beauty of • sanctuaries, boundaries of • sanctuaries, care and repair of • sanctuaries, restrictions concerning • sanctuaries,, conspicuous display at • sanctuaries/temples • sanctuaries/temples, sacred space • sanctuary • sanctuary, of Apollo Pythius by the Ilissus • sanctuary, of Artemis at Brauron • sanctuary, of Dionysus Eleuthereus (Athens) • temple, of Artemis in the sanctuary at Brauron • water, sanctuaries and

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 234; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 803; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 80; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 17; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 30, 33, 39, 52, 127, 128, 135, 209, 210, 218, 228, 236, 260

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82 Gods. Prokles son of Atarbos of Euonymon was secretary, in the archonship of Aristion (421/0). The Council and the People decided, Hippothontis was the prytany, Prokles was secretary, (5) . . . was chairman, Aristion was archon (421/0), Hyperbolos? proposed: . . . quadrennial festival (pentet-) (?) . . . . . . . . . . . . (10) . . . . . . in the agora . . . . . . to the demesmen (demotesi) . . . . . . one hundred and fif?ty . . . . . . of the music just as . . . (15) . . . of Hephaistos and Athena . . . . . . for the Athenians, from where they must take the money . . . . . . religious officials who hold office . . . shall be chosen by lot . . . from the - one from each tribe, from the . . . (?) the -archs (-choi) shall choose them by lot with those from the Council; and they shall choose by lot . . . (20) . . . of the Council; and those chosen by lot shall receive a salary just as . . . they manage these things; and the payment officers (kolakretai) shall pay them the money; and the Council shall choose by lot among themselves ten men as religious officials, one from each tribe; and they shall give three oxen to the metics; of these three the religious officials shall distribute the meat to them raw; and the religious officials shall take care of the procession, (25) so that it is conducted in the most beautiful way possible, and if anyone behaves at all disorderly, they shall have the authority to impose fines of up to fifty drachmas and communicate it in writing to the -; and if anyone deserves a higher punishment, they shall set the fine as high as they think right and introduce the case to the law court of the archon; and the oxen . . . shall be lead to the altar to the sound of the trumpet; and the religious officials (30) shall - two hundred Athenians to lift them . . . ; and the torch- . . . at the quadrennial festival . . . the Hephaistia; and the religious officials . . . shall make the . . . lay on the torch-race and the rest of the competitions just as the . . . gymnasiarchs? make the spectacle (?); and for the future, if it seems good . . . to Poseidon . . . the religious officials, and to Apollo . . . (35) . . . ; and the gymnasiarchs that were chosen for the Promethia . . . . . . they shall choose . . . ; and the altar for Hephaistos . . . . . . the Council shall make it as seems to it best . . . . . . and . . . daily on the last day (?) . . . . . . and announce the results of each competition; (40) and the religious officials and the competitors . . . ; and those selected . . . . . . and the religious officials shall take care of? the writing up of the prizes . . . proposed: in other respects as proposed by the Council; but to write up this decree on a stone stele and set it down in the sanctuary; and the secretary of the Council shall take care of the writing up; and the payment officers shall pay? the money . . . (45) . . . text from Attic Inscriptions Online, IG I3
82 - Decree concerning the festival (of Hephaistos?)

84
Gods. Decree 1 The Council and the People decided. Pandionis was in prytany, Aristoxenos was secretary, Antiochides was chairman, Antiphon was archon (418/7); Adosios proposed: to fence in the sanctuary (hieron) of Kodros and Neleus and Basile and (5) to lease (misthōsai) the sacred precinct (temenos) according to the specifications (suggraphas). Let the official sellers (pōlētai) make the contract (apomisthōsantōn) for the fencing in. Let the king (basileus) lease (apomisthōsatō) the sacred precinct according to the specifications, and let him despatch the boundary-commissioners (horistas) to demarcate these sanctuaries (hiera) so that they may be in the best and most pious condition. The money for the fencing in shall come from the sacred precinct. They shall carry out these provisions before the end of this Council\'s term of office, (10) otherwise each shall be liable to a fine of one thousand drachmas according to what has been proposed (eiremena). Decree 2 Adosios proposed: in other respects in accordance with the Council’s proposal, but let the king (basileus) and the official sellers (pōlētai) lease (misthōsatō) the sacred precinct of Neleus and Basile for twenty years according to the specifications. The lessee (misthōsamenos) shall fence in the sanctuary (hieron) of Kodros and Neleus and Basile at his own expense. Whatever (15) rent the sacred precinct may produce in each year, let him deposit the money in the ninth prytany (prutaneias) with the receivers (apodektai), and let the receivers (apodektais) hand it over to the treasurers of the Other Gods according to the law. If the king (basileus) or anyone else of those instructed about these matters does not carry out what has been decreed in the prytany (prutaneias) of Aigeis, (20) let him be liable to a fine of 10,000 drachmas. The purchaser of the mud (ilun) shall remove it from the ditch (taphro) during this very Council after paying to Neleus the price at which he made the purchase. Let the king (basileus) erase the name of the purchaser of the mud (ilun) once he has paid the fee (misthōsin). Let the king (basileus) write up instead (anteggraphsato) on the wall the name of the lessee (misthōsamenos) of the sacred precinct and for how much he has rented (misthōsētai) it (25) and the names of the guarantors in accordance with the law that concerns the sacred precincts (temenōn). So that anyone who wishes may be able to know, let the secretary (grammateus) of the Council inscribe this decree on a stone stele and place it in the Neleion next to the railings (ikria).10 Let the payment officers (kolakretai) give the money to this end. The king (basileus) shall lease (misthoun) the sacred precinct of Neleus and of Basile on the following terms: (30) that the lessee (misthōsamenos) fence in the sanctuary (hieron) of Kodros and Neleus and Basile according to the specifications (suggraphas) during the term of the Council that is about to enter office, and that he work the sacred precinct of Neleus and Basile on the following terms: that he plant young sprouts of olive trees, no fewer than 200, and more if he wishes; that the lessee (misthōsamenos) have control of the ditch (taphro) and the water from Zeus,11 (35) as much as flows in between the Dionysion and the gates whence the initiates march out to the sea, and as much as flows in between the public building (oikias tes demosias)12 and the gates leading out to the bath of Isthmonikos; lease (misthoun) it for twenty years. text from Attic Inscriptions Online, IG I3
84 - Decree on the administration of the property of Kodros, Neleus and Basile
'
258
Capital totals (kephalaia): for the demarch, 1,000 dr. for the two treasurers for the sacred rites through the year, 5,000 dr. to the Herakleion, 7,000 dr. (5) to the Aphrodisia, 1,200 dr. to the Anakia, 1,200 dr. to exemption from contributions (ateleian), 5,000 dr. to the Apollonia, 1,100 dr. to the Pandia, 600 dr. (10) from rents, 134 dr. 2½ ob.. The Plotheians decided. Aristotimos proposed: to allot (kuameuen) the officials worthily of the money that each office controls; and these are to provide the money securely (15) for the Plotheians. Concerning whatever loan there is a decree or setting of interest, they are to lend and exact interest according to the decree, lending as much as is lent annually to whoever (20) offers the greatest interest, whoever persuades the lending officials by their wealth (timēmati) or guarantor; and from the interest, and the rents on whatever rent-bearing purchases may have been made from capital (kephalaiōn), (25) they shall sacrifice the rites (hiera), both the common rites for the Plotheians, and for the Athenians on behalf of the community (koino) of the Plotheians, and for the quadrennial festivals; and for the other rites, for which all the Plotheians have to contribute money for (30) rites, whether to the Plotheians or to the Epakrians or to the Athenians, the officials from the community who are in charge of the money for the exemption from contributions (ateleian) shall pay on behalf of the demesmen; and for all the common rites in which (35) the Plotheians feast, they shall provide sweet wine at the community’s expense, for other rites up to half a chous for each Plotheian present, but for the trainer (didaskalōi) at or of the - a jar (kadon) . . . burning . . . (40) . . . practitioner (?) (dēmiourg-) . . . . . . text from Attic Inscriptions Online, IG I3
258 - Decree of the deme Plotheia
' None
60. Epigraphy, Ig Ii2, 1006.12
 Tagged with subjects: • Apollo, sanctuary at Korope • Athens, sanctuary of Dionysos Eleuthereos • Brauron, sanctuary of Artemis • Delphi, sanctuary of Apollo • Dionysos (Bacchus, god), sanctuary at the Athenian acropolis • Egretes, sanctuary and orgeones of • Isis, Megalopolis Egyptian sanctuary lex sacra • Megalopolis, Egyptian sanctuary lex sacra • Sanctuary • homicide, barred from sanctuaries • purification, entry into sanctuaries and • sanctuaries • sanctuaries, • sanctuaries, beauty of • sanctuaries, care and repair of • sanctuaries, leasing of • sanctuaries, restrictions concerning • sanctuary • sanctuary, peak • sexual intercourse, in sanctuaries

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 27; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 182; Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 295; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 31, 181; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 41, 64, 65, 66, 87, 107, 108, 109, 114, 136; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 802, 851, 852, 950; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 11, 40, 210, 211, 212; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 53, 100, 119, 131, 137, 151, 152, 221, 262; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 248; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 124

sup>974 In the archonship of Herakleitos (137/6), in the seventh prytany, of AntiochisXI, for which Dionysios son of Demetrios of Anakaia was secretary. On the twenty-third of Gamelion, the twenty-seventh of the prytany. Assembly in the Piraeus. of the presiding committee - (5) son of Eupolemos of Potamos was putting to the vote, and his fellow presiding committee members. The Council and the People decided. Diogenes son of Diokleides of Kydathenaion proposed. Since Leonides? son of Nikokrates of Phlya, having become priest of Asklepios in the city in the year of Timarchos’ archonship (138/7), sacrificed the entry-sacrifices (eisitētēria) (10) well and piously (eusebōs) for Asklepios and Hygieia and the other gods for whom it is traditional, and made a bovine sacrifice (ebouthutēsen) at the Asklepieia and the Epidauria and the Heroa, supplying victims (thumata) in the finest way, and contributed to the all-night revels (pannuchidas) of these festivals; and performed auspicious sacrifices on behalf of the Council and People and the children and women (15) and in everything reported to the Council that the rites (hiera) had turned out fine and salutary; and he strewed the couches . . . splendidly in each of the sacrifices and . . . ; and gave his own daughter, - , to serve as arrhephoros at the Epidauria; and wishing to enhance further the (20) honours done to the gods and the preservation of the city, he made a bovine sacrifice (ebouthutēsen) of a bull (tauron) well and with distinction and adorned the table and contributed a chorus of maidens to the all-night revel (pannuchida), and having made his son Dios keyholder (kleidouchon) and fire-carrier (purphoron) for all the therapies that take place every day, in which he made generous provision (25) for those sacrificing to the god, and managed the precinct (temenous) of Asklepios and Hygieia and the temple (naou) and the . . . in them . . . . . . in the appropriate fashion . . . . . . and having invited the Council . . . . . . do concerning these things . . . (30) . . . . . . them . . . . . . . . . from his own resources . . . . . . text from Attic Inscriptions Online, IG II2 974 - Honours for the priest of Asklepios ' 1214 Diodoros of Piraeus proposed: since Kallidamas son of Kallimedon of Cholleidai is a good man towards the People of Athens and of the deme Piraeus, and does (5) what good he can and has demonstrated good will in critical times, the Piraeans shall decide to praise Kallidamas and crown him with a foliage crown for his excellence and justice towards the Athenian (10) People and the deme Piraeus, and whenever the Piraeans sacrifice in their common rites, they shall allocate Kallidamas a portion as to other Piraeans, and Kallidamas shall feast with (15) the Piraeans in all the rites, except those in which the Piraeans themselves customarily participate and no others; and to allocate him also to the Thirty (triakada) which he himself wishes; and he shall also have priority seating (proedrian) in the (20) theatre, whenever the Piraeans hold the Dionysia, where it is allocated to the Piraeans themselves, and the demarch shall lead him into the theatre like the priests and the others to whom proedria has been awarded among the (25) Piraeans; and he shall pay the same taxes in the deme as the Piraeans also pay, and the demarch shall not levy on him the tax on non-demesmen owning property in the deme (enktētikon); and the herald shall announce in the theatre at the competition for tragedies that the Piraeans (30) crown Kallidamas son of Kallimedon of Cholleidai for his excellence and good will towards the People of Athens and of the deme Piraeus, so that everyone may know that the Piraeans know how to give worthy (35) thanks to those who display love of honour towards them. And to inscribe this decree on a stone stele and stand it in the sanctuary of Hestia. text from Attic Inscriptions Online, IG II2 1214 - Decree of the deme Piraeus honouring Kallidamas of Cholleidai 1283 Gods In the archonship of Polystratos (240/39), on the eighth of Hekatombaion, at the principal assembly. Sosias son of Hippokrates proposed: since the Athenian People has granted to the Thracians alone (5) among all foreign peoples (ethnōn) the right to acquire land (egktēsin) and found a sanctuary, in accordance with the oracle (manteian) from Dodona, and to conduct a procession from the hearth in the city hall (prutaneiou), and now those who have been selected in the city to establish (kataskeuasasthai) a sanctuary think that we should be on friendly terms with one another; in order therefore that (10) the orgeones too may be seen both to obey the law of the city which instructs the Thracians to conduct the procession to Piraeus and to be on friendly terms with the orgeones in the city, for good fortune the orgeones shall decide, that however those in the city choose to organise (15) their procession, let them process from the city hall (prutaneiou) to the Piraeus along with those from the Piraeus; and the managers (epimelētas) in the Piraeus shall receive them, providing them in the Nymphaion with sponges and basins and water and crowns (stephanous), and a meal (ariston) in the sanctuary such as they (20) prepare for themselves; and when the sacrifices occur, the priest and the priestess shall pray, in addition to the prayers which they (usually) pray, also for the orgeones in the city in the same way, in order that, these things coming to pass and the whole (Thracian) people (ethnous) being of one mind, the sacrifices to the gods and everything else that is proper (25) may take place in accordance with the traditions of the Thracians and the laws of the city, and the relations of the whole (Thracian) people (ethnei) with the gods may be on a good and pious footing; and if they want to approach the (Piraeus) orgeones on any other matter, they shall always have the right of first access after the preliminary rituals, and if any of the orgeones in the city want (30) to join the orgeones (in the Piraeus) they may be allowed to join and receive their portion for life without paying the dues . . . text from Attic Inscriptions Online, IG II2 1283 - Decree of the orgeones of Bendis (240/39 BC) 1361 . . . those who are inscribed on the stele or their descendants. If any of the orgeones who share in the sanctuary sacrifices to the goddess, they shall sacrifice without charge; but if a non-member (idiōtēs) sacrifices to the goddess, they shall give to the priestess for a young animal (galathēnou) 1½ obols (5) and the skin and the whole right thigh, for a full-grown animal 3 obols and the skin and thigh in the same way, for a bovine 1 drachma and the skin. They shall give the priestly dues for females (scil. animals) to the priestess, for males to the priest. No one is to make offerings in the sanctuary beside the altar (parabōmia), or be fined 50 drachmas. In order that the house and the sanctuary may be repaired, the rent for the house and the water, whatever they are leased out for, (10) shall be spent on the repair of the sanctuary and the house, and on nothing else, until the sanctuary and house are repaired, unless the orgeones make a different decision . . . to the sanctuary; but water shall be left for the use of the lessee. If anyone proposes or puts to the vote anything contrary to this law, let the proposer and the one who puts it to the vote owe 50 drachmas to the goddess and be excluded from the common activities; (15) and the managers (epimelētas) shall inscribe him on the stele as owing this money to the goddess. The managers and the religious officials (hieropoious) shall convene an assembly (agoran) and meeting (xullogon) in the sanctuary about the affairs of the society on the second of each month. Each of the orgeones who share in the sanctuary shall give to the sacred officials two drachmas for the sacrifice in Thargelion before the sixteenth. Anyone who is present in Athens (20) and in good health and does not contribute shall owe 2 drachmas sacred to the goddess. In order that there may be as many orgeones of the sanctuary as possible, let anyone who wishes pay - drachmas and share in the sanctuary and be inscribed on the stele. The orgeones shall check (dokimazein) those who are being inscribed on the stele and hand over the names of those who have been checked to the secretary in Thargelion10 . . . text from Attic Inscriptions Online, IG II2 1361 - Decree of the orgeones of Bendis (ca. 330-324/3 BC) 2857 Theomnestos son of Theomnestos of Xypete, having been elected by the People general in charge of the coastal countryside in the archonship of Menekrates (219/8), dedicated (this). text from Attic Inscriptions Online, IG II2 2857 - Dedication from Sounion by a general, 219/18 BC ' None
61. Epigraphy, Seg, 21.525, 29.135, 36.1221, 52.104
 Tagged with subjects: • Despoina, sanctuary at Lycosura • Dionysus, Bacchus, sanctuary at Cnidus • Hera, sanctuary at Arkesine • Leto, sanctuary at Xanthus • Messene,, sanctuary of Artemis Ortheia • clothing, entry into sanctuaries and • jewelry, banned in sanctuaries • objects banned from sanctuaries, extravagant clothing • objects banned from sanctuaries, jewellery • purification, sanctuaries and • purity, sanctuaries and • sanctuaries • sanctuaries, • sanctuaries, beauty of • sanctuaries, care and repair of • sanctuaries, items forbidden in • sanctuaries, lodging in • sanctuaries, restrictions concerning • sanctuaries, trees in • sanctuary • sanctuary, accommodation at • trees, sanctuaries and • weapons, barred from sanctuaries

 Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 330; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 90; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 300, 851; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 16, 26; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 33, 34, 51, 52, 101, 134, 224; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 59

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21.525 Dromokles son of Arkesas of Oa proposed: since the cavalry commanders (hipparchoi) and the tribal commanders of cavalry (phularchoi) of the archonship of Nikias (282/1) have continued to fulfil their office according to the laws and manage (5) the cavalry (hippikou) so that it might be serviceable to the People, and they managed the register (katalogēs) of the cavalry (hippeōn) and appointed an additional hundred cavalry so that the cavalry, topped up as far as possible for the present and numbering (10) three hundred, might meet the needs of the country (chōrai); and they managed it so that there were tribal commanders for all the tribes and the law prohibiting a man from one tribe volunteering to be tribal commmander of another was repealed (luthei); and they managed the (15) valuations and the scrutinies, and conducted the physical or personnel (sōmatōn) scrutiny according to the law with the Council well and in the interests of the People and the cavalry; and they managed the giving out of grain so that (20) the cavalry were in fine fettle (eutaktōs) in each prytany; and in everything else they continue to show love of honour (philotimoumenoi) both individually and collectively concerning the cavalry and the People, for good fortune, the cavalry shall decide to praise (25) the cavalry commanders, Alkimachos son of Kleoboulos of Myrrhinous and Nikogenes son of Arkesas of Euonymon, and to praise the tribal commanders of cavalry, Dionysios of GargettosI, Menon of HippotomadaiII, Kallidemos of EuonymonIII, (30) Kalliades of SteiriaV, Lysippos of KettosVI, Charias of KephaleVII, Antimachos of AcharnaiVIII, Proxenos of PhlyaIX, Thrasykles of DekeleiaX, Aristophon of OinoeXI, Python of AlopekeXII, and to crown each of them with a gold (35) crown according to the law for their excellence and love of honour (philotimias) towards the cavalry and the People, so that others appointed in the future may also show love of honour (philotimōntai) in managing the cavalry, knowing that they will receive thanks worthy (40) of their benefactions; and the secretaries of the cavalry commanders shall inscribe this decree on two stone stelai and stand one by the Poseidonion, and the other in the stoa of the Herms. text from Attic Inscriptions Online, SEG
21.525 - Decree of the cavalry honouring their commanders

52.104
Gods. -les son of Hierokles of Philaidai proposed: in order that everything in the sanctuary of the Brauronian goddess may be secure (sa) and sound (hugiē), and the temple, both the ancient one (archaios)? and the Parthenon, and the houses (oikoi) may be roofed, and the Amphipoleion in which the bears (arktoi) (5) reside and the upper storey (huperōia) above the Amphipoleion, and the gymnasium and the wrestling-ground (palaistra) and the stables (hippōnes), and everything else which the city built and dedicated to the goddess for the preservation of the Athenian People, for good fortune, the lawgivers (nomothetais) shall decide, that the inspectors (exetastas) from the Council and the treasurers (tamias) (10) of the Other Gods, having inspected all these things accurately, the number of the doors and of the tables and of everything else, that they may be in place for the goddess, are to hand (the report) over (paradidonai) to the superintendents (epistatais) and write them up (anagraphein) on the same stele on which the other dedications are recorded; and so that such repairs as are needed (15) in the sanctuary are carried out, the architect elected for the sanctuaries shall be required to go to the sanctuary, whenever the superintendents (epistatai) order him, and he shall first take care of the statue, whatever is needed, next examining whatever has need of repair (episkeuēs) in the sanctuary, and having compiled the specifications (suggraphas) he will hand them over to the official sellers (pōlētais), (20) and the sellers (pōlētas) will let a contract for them in the Council according to the law, and the receivers (apodektas) shall allocate to the contractors for the works the money from the revenue of Artemis, apportioning (merizontes) . . . ; but if the superintendents (epistatai) do not instruct the architect . . . . . . superintendents (?) (epistata-) . . . (25) . . . text from Attic Inscriptions Online, SEG
52.104 - Law concerning repairs to buildings in the sanctuary of Artemis at Brauron
' ' None
62. Strabo, Geography, 6.3.9, 8.3.30, 9.1.22, 9.2.33, 9.5.17, 12.2.3, 12.2.7, 12.3.11, 12.3.31-12.3.33, 12.8.14, 12.8.17, 13.4.14, 14.1.5, 17.1.43
 Tagged with subjects: • Akraiphia, sanctuary of Apollo Ptoios • Antiochos III, Seleucid (“the Great”), establishment archpriest of all sanctuaries • Apollo (god), sanctuary at Delphi • Asklepieia, incubation at sanctuaries of Asklepioss offspring/descendants(?) • Athena Itonia in Thessaly, sanctuary near modern Philia • Cape Monodendri (Miletus), sanctuary of Poseidon at • Caria/Carians, sanctuaries • Deir el-Bahari, sanctuary of Amenhotep and Imhotep, claim of voice-oracles • Delphi, sanctuary of Apollo • Dodona, sanctuary of Zeus, Selloi/Helloi possibly incubating • Dodona, sanctuary of Zeus, oracle of Zeus • Hierapolis (Phrygia), claims of incubation at Apollo sanctuary and Ploutonion • Impiety, of violating and destroying sanctuaries • Lairbenos (Sanctuary), • Laodicea, “Sanctuary A”, • Miletus, Cape Monodendri, sanctuary of Poseidon at • Monodendri (Miletus), sanctuary of Poseidon at • Poseidon, sanctuaries and temples • Pylos, sanctuary of Poseidon at • Sardinia, claim of incubation at Sardus Pater sanctuary • Sardinia, incubation at sleeping heroes sanctuary(?) • Trikka Asklepieion, original Asklepios sanctuary • Zeus (god), sanctuary at Dodona • Zeus (god), sanctuary at Mount Olympos • curator arcae sanctuari • damage/desecration in this entry), hierothesion (tomb-sanctuary in Commagene) • sanctuaries and temples, of Poseidon • sanctuaries, classification of • sanctuaries,, controversial control of • sanctuary (pagan) • sanctuary, of Asclepius • sanctuary, of Demeter and Core at Acrocorinth • sanctuary, of Hera (Samos) • sanctuary, peak

 Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 225, 226, 227; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 83, 479; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 101; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1206; Huttner (2013), Early Christianity in the Lycus Valley, 55, 133; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 648; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 366; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 74, 78; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 266, 512, 514; Mikalson (2003), Herodotus and Religion in the Persian Wars, 215; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 28, 33; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 305, 314, 526, 536, 584, 668, 672; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 80; Wilding (2022), Reinventing the Amphiareion at Oropos, 39

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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.' "
8.3.30
It remains for me to tell about Olympia, and how everything fell into the hands of the Eleians. The sanctuary is in Pisatis, less than three hundred stadia distant from Elis. In front of the sanctuary is situated a grove of wild olive trees, and the stadium is in this grove. Past the sanctuary flows the Alpheius, which, rising in Arcadia, flows between the west and the south into the Triphylian Sea. At the outset the sanctuary got fame on account of the oracle of the Olympian Zeus; and yet, after the oracle failed to respond, the glory of the sanctuary persisted none the less, and it received all that increase of fame of which we know, on account both of the festal assembly and of the Olympian Games, in which the prize was a crown and which were regarded as sacred, the greatest games in the world. The sanctuary was adorned by its numerous offerings, which were dedicated there from all parts of Greece. Among these was the Zeus of beaten gold dedicated by Cypselus the tyrant of Corinth. But the greatest of these was the image of Zeus made by Pheidias of Athens, son of Charmides; it was made of ivory, and it was so large that, although the temple was very large, the artist is thought to have missed the proper symmetry, for he showed Zeus seated but almost touching the roof with his head, thus making the impression that if Zeus arose and stood erect he would unroof the temple. Certain writers have recorded the measurements of the image, and Callimachus has set them forth in an iambic poem. Panaenus the painter, who was the nephew and collaborator of Pheidias, helped him greatly in decorating the image, particularly the garments, with colors. And many wonderful paintings, works of Panaenus, are also to be seen round the temple. It is related of Pheidias that, when Panaenus asked him after what model he was going to make the likeness of Zeus, he replied that he was going to make it after the likeness set forth by Homer in these words: Cronion spoke, and nodded assent with his dark brows, and then the ambrosial locks flowed streaming from the lord's immortal head, and he caused great Olympus to quake. A noble description indeed, as appears not only from the brows but from the other details in the passage, because the poet provokes our imagination to conceive the picture of a mighty personage and a mighty power worthy of a Zeus, just as he does in the case of Hera, at the same time preserving what is appropriate in each; for of Hera he says, she shook herself upon the throne, and caused lofty Olympus to quake. What in her case occurred when she moved her whole body, resulted in the case of Zeus when he merely nodded with his brows, although his hair too was somewhat affected at the same time. This, too, is a graceful saying about the poet, that he alone has seen, or else he alone has shown, the likenesses of the gods. The Eleians above all others are to be credited both with the magnificence of the sanctuary and with the honor in which it was held. In the times of the Trojan war, it is true, or even before those times, they were not a prosperous people, since they had been humbled by the Pylians, and also, later on, by Heracles when Augeas their king was overthrown. The evidence is this: The Eleians sent only forty ships to Troy, whereas the Pylians and Nestor sent ninety. But later on, after the return of the Heracleidae, the contrary was the case, for the Aitolians, having returned with the Heracleidae under the leadership of Oxylus, and on the strength of ancient kinship having taken up their abode with the Epeians, enlarged Coele Elis, and not only seized much of Pisatis but also got Olympia under their power. What is more, the Olympian Games are an invention of theirs; and it was they who celebrated the first Olympiads, for one should disregard the ancient stories both of the founding of the sanctuary and of the establishment of the games — some alleging that it was Heracles, one of the Idaean Dactyli, who was the originator of both, and others, that it was Heracles the son of Alcmene and Zeus, who also was the first to contend in the games and win the victory; for such stories are told in many ways, and not much faith is to be put in them. It is nearer the truth to say that from the first Olympiad, in which the Eleian Coroebus won the stadium-race, until the twenty-sixth Olympiad, the Eleians had charge both of the sanctuary and of the games. But in the times of the Trojan War, either there were no games in which the prize was a crown or else they were not famous, neither the Olympian nor any other of those that are now famous. In the first place, Homer does not mention any of these, though he mentions another kind — funeral games. And yet some think that he mentions the Olympian Games when he says that Augeas deprived the driver of four horses, prize-winners, that had come to win prizes. And they say that the Pisatans took no part in the Trojan War because they were regarded as sacred to Zeus. But neither was the Pisatis in which Olympia is situated subject to Augeas at that time, but only the Eleian country, nor were the Olympian Games celebrated even once in Eleia, but always in Olympia. And the games which I have just cited from Homer clearly took place in Elis, where the debt was owing: for a debt was owing to him in goodly Elis, four horses, prize-winners. And these were not games in which the prize was a crown (for the horses were to run for a tripod), as was the case at Olympia. After the twenty-sixth Olympiad, when they had got back their homeland, the Pisatans themselves went to celebrating the games because they saw that these were held in high esteem. But in later times Pisatis again fell into the power of the Eleians, and thus again the direction of the games fell to them. The Lacedemonians also, after the last defeat of the Messenians, cooperated with the Eleians, who had been their allies in battle, whereas the Arcadians and the descendants of Nestor had done the opposite, having joined with the Messenians in war. And the Lacedemonians cooperated with them so effectually that the whole country as far as Messene came to be called Eleia, and the name has persisted to this day, whereas, of the Pisatans, the Triphylians, and the Cauconians, not even a name has survived. Further, the Eleians settled the inhabitants of sandy Pylus itself in Lepreum, to gratify the Lepreatans, who had been victorious in a war, and they broke up many other settlements, and also exacted tribute of as many a they saw inclined to act independently." 9.1.22 On doubling the cape of Sounion one comes to Sounion, a noteworthy deme; then to Thoricus; then to a deme called Potamus, whose inhabitants are called Potamii; then to Prasia, to Steiria, to Brauron, where is the sanctuary of the Artemis Brauronia, to Halae Araphenides, where is the sanctuary of Artemis Tauropolos, to Myrrinus, to Probalinthus, and to Marathon, where Miltiades utterly destroyed the forces under Datis the Persian, without waiting for the Lacedemonians, who came too late because they wanted the full moon. Here, too, is the scene of the myth of the Marathonian bull, which was slain by Theseus. After Marathon one comes to Tricorynthus; then to Rhamnus, the sanctuary of Nemesis; then to Psaphis, the land of the Oropians. In the neighborhood of Psaphis is the Amphiaraeium, an oracle once held in honor, where in his flight Amphiaraus, as Sophocles says, with four-horse chariot, armour and all, was received by a cleft that was made in the Theban dust. Oropus has often been disputed territory; for it is situated on the common boundary of Attica and Boeotia. off this coast are islands: off Thoricus and Sounion lies the island Helene; it is rugged and deserted, and in its length of about sixty stadia extends parallel to the coast. This island, they say, is mentioned by the poet where Alexander says to Helen: Not even when first I snatched thee from lovely Lacedemon and sailed with thee on the seafaring ships, and in the island Cranae joined with thee in love and couch; for he calls Cranae the island now called Helene from the fact that the intercourse took place there. And after Helene comes Euboea, which lies off the next stretch of coast; it likewise is narrow and long and in length lies parallel to the mainland, like Helene. The voyage from Sounion to the southerly promontory of Euboea, which is called Leuce Acte, is three hundred stadia. However, I shall discuss Euboea later; but as for the demes in the interior of Attica, it would be tedious to recount them because of their great number.
9.2.33
Onchestus is where the Amphictyonic Council used to convene, in the territory of Haliartus near Lake Copais and the Teneric Plain; it is situated on a height, is bare of trees, and has a sacred Precinct of Poseidon, which is also bare of trees. But the poets embellish things, calling all sacred precincts sacred groves, even if they are bare of trees. Such, also, is the saying of Pindar concerning Apollo: stirred, he traversed both land and sea, and halted on great lookouts above mountains, and whirled great stones, laying foundations of sacred groves. But Alcaeus is wrong, for just as he perverted the name of the River Cuarius, so he falsified the position of Onchestus, placing it near the extremities of Helicon, although it is at quite a distance from this mountain.
9.5.17
However, the poet, after proceeding thus far on the Magnetan seacoast, returns to Upper Thessaly; for, beginning at Dolopia and Pindus, he recounts the parts that stretch alongside Phthiotis, as far as Lower Thessaly: And those who held Tricce and rocky Ithome. These places belong in fact to Histiaeotis, though in earlier times Histiaeotis was called Doris, as they say; but when the Perrhaebians took possession of it, who had already subdued Histiaeotis in Euboea and had forced its inhabitants to migrate to the mainland, they called the country Histiaeotis after these Histiaeans, because of the large number of these people who settled there. They call Histiaeotis and Dolopia Upper Thessaly, which is in a straight line with Upper Macedonia, as is Lower Thessaly with Lower Macedonia. Now Tricce, where is the earliest and most famous sanctuary of Asclepius, borders on the country of the Dolopians and the regions round Pindus. Ithome, which is called by the same name as the Messenian city, ought not, they say, to be pronounced in this way, but without the first syllable; for thus, they add, it was called in earlier times, though now its name has been changed to Ithome. It is a stronghold and is in reality a heap of stones; and it is situated between four strongholds, which lie in a square, as it were: Tricce, Metropolis, Pelinnaion, and Gomphi. But Ithome belongs to the territory of the Metropolitans. Metropolis in earlier times was a joint settlement composed of three insignificant towns; but later several others were added to it, among which was Ithome. Now Callimachus, in his Iambics, says that, of all the Aphrodites (for there was not merely one goddess of this name), Aphrodite Castnietis surpasses all in wisdom, since she alone accepts the sacrifice of swine. And surely he was very learned, if any other man was, and all his life, as he himself states, wished to recount these things. But the writers of later times have discovered that not merely one Aphrodite, but several, have accepted this rite; and that among these was the Aphrodite at Metropolis, and that one of the cities included in the settlement transmitted to it the Onthurian rite. Pharcadon, also, is in Histiaeotis; and the Peneius and the Curalius flow through its territory. of these rivers, the Curalius flows past the sanctuary of the Itonian Athena and empties into the Peneius; but the Peneius itself rises in Pindus, as I have already said, and after leaving Tricce and Pelinnaion and Pharcadon on the left flows past both Atrax and Larisa, and after receiving the rivers in Thessaliotis flows on through Tempe to its outlet. Historians place the Oichalia which is called the city of Eurytus not only in this region, but also in Euboea and in Arcadia; and they give its name in different ways, as I have already said in my description of the Peloponnesus. They inquire concerning these, and particularly in regard to what Oichalia it was that was captured by Heracles, and concerning what Oichalia was meant by the poet who wrote The Capture of Oichalia. These places, then, were classed by Homer as subject to the Asclepiadae.' "
12.2.3
In this Antitaurus are deep and narrow valleys, in which are situated Comana and the sanctuary of Enyo, whom the people there call Ma. It is a considerable city; its inhabitants, however, consist mostly of the divinely inspired people and the temple-servants who live in it. Its inhabitants are Cataonians, who, though in a general way classed as subject to the king, are in most respects subject to the priest. The priest is master of the sanctuary, and also of the temple-servants, who on my sojourn there were more than six thousand in number, men and women together. Also, considerable territory belongs to the sanctuary, and the revenue is enjoyed by the priest. He is second in rank in Cappadocia after the king; and in general the priests belonged to the same family as the kings. It is thought that Orestes, with his sister Iphigeneia, brought these sacred rites here from the Tauric Scythia, the rites in honor of Artemis Tauropolus, and that here they also deposited the hair of mourning; whence the city's name. Now the Sarus River flows through this city and passes out through the gorges of the Taurus to the plains of the Cilicians and to the sea that lies below them." 12.2.7 Only two prefectures have cities, Tyanitis the city Tyana, which lies below the Taurus at the Cilician Gates, where for all is the easiest and most commonly used pass into Cilicia and Syria. It is called Eusebeia near the Taurus; and its territory is for the most part fertile and level. Tyana is situated upon a mound of Semiramis, which is beautifully fortified. Not far from this city are Castabala and Cybistra, towns still nearer to the mountain. At Castabala is the sanctuary of the Perasian Artemis, where the priestesses, it is said, walk with naked feet over hot embers without pain. And here, too, some tell us over and over the same story of Orestes and Tauropolus, asserting that she was called Perasian because she was brought from the other side. So then, in the prefecture Tyanitis, one of the ten above mentioned is Tyana (I am not enumerating along with these prefectures those that were acquired later, I mean Castabala and Cybistra and the places in Cilicia Tracheia, where is Elaeussa, a very fertile island, which was settled in a noteworthy manner by Archelaus, who spent the greater part of his time there), whereas Mazaca, the metropolis of the tribe, is in the Cilician prefecture, as it is called. This city, too, is called Eusebeia, with the additional words near the Argaeus, for it is situated below the Argaeus, the highest mountain of all, whose summit never fails to have snow upon it; and those who ascend it (those are few) say that in clear weather both seas, both the Pontus and the Issian Sea, are visible from it. Now in general Mazaca is not naturally a suitable place for the founding of a city, for it is without water and unfortified by nature; and, because of the neglect of the prefects, it is also without walls (perhaps intentionally so, in order that people inhabiting a plain, with hills above it that were advantageous and beyond range of missiles, might not, through too much reliance upon the wall as a fortification, engage in plundering). Further, the districts all round are utterly barren and untilled, although they are level; but they are sandy and are rocky underneath. And, proceeding a little farther on, one comes to plains extending over many stadia that are volcanic and full of fire-pits; and therefore the necessaries of life must be brought from a distance. And further, that which seems to be an advantage is attended with peril, for although almost the whole of Cappadocia is without timber, the Argaeus has forests all round it, and therefore the working of timber is close at hand; but the region which lies below the forests also contains fires in many places and at the same time has an underground supply of cold water, although neither the fire nor the water emerges to the surface; and therefore most of the country is covered with grass. In some places, also, the ground is marshy, and at night flames rise therefrom. Now those who are acquainted with the country can work the timber, since they are on their guard, but the country is perilous for most people, and especially for cattle, since they fall into the hidden fire-pits.' "
12.3.11
Then one comes to Sinope itself, which is fifty stadia distant from Armene; it is the most noteworthy of the cities in that part of the world. This city was founded by the Milesians; and, having built a naval station, it reigned over the sea inside the Cyaneae, and shared with the Greeks in many struggles even outside the Cyaneae; and, although it was independent for a long time, it could not eventually preserve its freedom, but was captured by siege, and was first enslaved by Pharnaces and afterwards by his successors down to Eupator and to the Romans who overthrew Eupator. Eupator was both born and reared at Sinope; and he accorded it especial honor and treated it as the metropolis of his kingdom. Sinope is beautifully equipped both by nature and by human foresight, for it is situated on the neck of a peninsula, and has on either side of the isthmus harbors and roadsteads and wonderful pelamydes-fisheries, of which I have already made mention, saying that the Sinopeans get the second catch and the Byzantians the third. Furthermore, the peninsula is protected all round by ridgy shores, which have hollowed-out places in them, rock-cavities, as it were, which the people call choenicides; these are filled with water when the sea rises, and therefore the place is hard to approach, not only because of this, but also because the whole surface of the rock is prickly and impassable for bare feet. Higher up, however, and above the city, the ground is fertile and adorned with diversified market-gardens; and especially the suburbs of the city. The city itself is beautifully walled, and is also splendidly adorned with gymnasium and marked place and colonnades. But although it was such a city, still it was twice captured, first by Pharnaces, who unexpectedly attacked it all of a sudden, and later by Lucullus and by the tyrant who was garrisoned within it, being besieged both inside and outside at the same time; for, since Bacchides, who had been set up by the king as commander of the garrison, was always suspecting treason from the people inside, and was causing many outrages and murders, he made the people, who were unable either nobly to defend themselves or to submit by compromise, lose all heart for either course. At any rate, the city was captured; and though Lucullus kept intact the rest of the city's adornments, he took away the globe of Billarus and the work of Sthenis, the statue of Autolycus, whom they regarded as founder of their city and honored as god. The city had also an oracle of Autolycus. He is thought to have been one of those who went on the voyage with Jason and to have taken possession of this place. Then later the Milesians, seeing the natural advantages of the place and the weakness of its inhabitants, appropriated it to themselves and sent forth colonists to it. But at present it has received also a colony of Romans; and a part of the city and the territory belong to these. It is three thousand five hundred stadia distant from the Hieron, two thousand from Heracleia, and seven hundred from Carambis. It has produced excellent men: among the philosophers, Diogenes the Cynic and Timotheus Patrion; among the poets, Diphilus the comic poet; and, among the historians, Baton, who wrote the work entitled The Persica." 12.3.31 Here, also, is Kainon Chorion, as it is called, a rock that is sheer and fortified by nature, being less than two hundred stadia distant from Cabeira. It has on its summit a spring that sends forth much water, and at its foot a river and a deep ravine. The height of the rock above the neck is immense, so that it is impregnable; and it is enclosed by remarkable walls, except the part where they have been pulled down by the Romans. And the whole country around is so overgrown with forests, and so mountainous and waterless, that it is impossible for an enemy to encamp within one hundred and twenty stadia. Here it was that the most precious of the treasures of Mithridates were kept, which are now stored in the Capitolium, where they were dedicated by Pompey. Pythodoris possesses the whole of this country, which is adjacent to the barbarian country occupied by her, and also Zelitis and Megalopolitis. As for Cabeira, which by Pompey had been built into a city and called Diospolis, Pythodoris further adorned it and changed its name to Sebaste; and she uses the city as a royal residence. It has also the sanctuary of Men of Pharnaces, as it is called, — the village-city Ameria, which has many temple servants, and also a sacred territory, the fruit of which is always reaped by the ordained priest. And the kings revered this sanctuary so exceedingly that they proclaimed the royal oath as follows: By the Fortune of the king and by Men of Pharnaces. And this is also the sanctuary of Selene, like that among the Albanians and those in Phrygia, I mean that of Men in the place of the same name and that of Men Ascaeus near the Antiocheia that is near Pisidia and that of Men in the country of the Antiocheians. 12.3.32 Above Phanaroea is the Pontic Comana, which bears the same name as the Comana in Greater Cappadocia, having been consecrated to the same goddess and copied after that city; and I might almost say that the courses which they have followed in their sacrifices, in their divine obsessions, and in their reverence for their priests, are about the same, and particularly in the times of the kings who reigned before this, I mean in the times when twice a year, during the exoduses of the goddess, as they are called, the priest wore a diadem and ranked second in honor after the king.' "12.3.33 Heretofore I have mentioned Dorylaus the tactician, who was my mother's great grandfather, and also a second Dorylaus, who was the nephew of the former and the son of Philetaerus, saying that, although he had received all the greatest honors from Eupator and in particular the priesthood of Comana, he was caught trying to cause the kingdom to revolt to the Romans; and when he was overthrown, the family was cast into disrepute along with him. But long afterwards Moaphernes, my mother's uncle, came into distinction just before the dissolution of the kingdom, and again they were unfortunate along with the king, both Moaphernes and his relatives, except some who revolted from the king beforehand, as did my maternal grandfather, who, seeing that the cause of the king was going badly in the war with Lucullus, and at the same time being alienated from him out of wrath at his recently having put to death his cousin Tibius and Tibius' son Theophilus, set out to avenge both them and himself; and, taking pledges from Lucullus, he caused fifteen garrisons to revolt to him; and although great promises were made in return for these services, yet, when Pompey, who succeeded Lucullus in the conduct of the war, went over, he took for enemies all who had in any way favored Lucullus, because of the hatred which had arisen between himself and Lucullus; and when he finished the war and returned home, he won so completely that the Senate would not ratify those honors which Lucullus had promised to certain of the people of Pontus, for, he said, it was unjust, when one man had brought the war to a successful issue, that the prizes and the distribution of the rewards should be placed in the hands of another man." 12.8.14 Now Phrygia Paroreia has a kind of mountainous ridge extending from the east towards the west; and below it on either side lies a large plain. And there are cities near it: towards the north, Philomelium, and, on the other side, the Antiocheia near Pisidia, as it is called, the former lying wholly in a plain, whereas the latter is on a hill and has a colony of Romans. The latter was settled by Magnetans who lived near the Maeander River. The Romans set them free from their kings at the time when they gave over to Eumenes the rest of Asia this side the Taurus. Here there was also a priesthood of Men Arcaeus, which had a number of temple-slaves and sacred places, but the priesthood was destroyed after the death of Amyntas by those who were sent thither as his inheritors. Synnada is not a large city; but there lies in front of it a plain planted with olives, about sixty stadia in circuit. And beyond it is Docimaea, a village, and also the quarry of Synnadic marble (so the Romans call it, though the natives call it Docimite or Docimaean ). At first this quarry yielded only stones of small size, but on account of the present extravagance of the Romans great monolithic pillars are taken from it, which in their variety of colors are nearly like the alabastrite marble; so that, although the transportation of such heavy burdens to the sea is difficult, still, both pillars and slabs, remarkable for their size and beauty, are conveyed to Rome.
12.8.17
Carura forms a boundary between Phrygia and Caria. It is a village; and it has inns, and also fountains of boiling-hot waters, some in the Maeander River and some above its banks. Moreover, it is said that once, when a brothel-keeper had taken lodging in the inns along with a large number of women, an earthquake took place by night, and that he, together with all the women, disappeared from sight. And I might almost say that the whole of the territory in the neighborhood of the Maeander is subject to earthquakes and is undermined with both fire and water as far as the interior; for, beginning at the plains, all these conditions extend through that country to the Charonia, I mean the Charonium at Hierapolis and that at Acharaca in Nysais and that near Magnesia and Myus. In fact, the soil is not only friable and crumbly but is also full of salts and easy to burn out. And perhaps the Maeander is winding for this reason, because the stream often changes its course and, carrying down much silt, adds the silt at different times to different parts of the shore; however, it forcibly thrusts a part of the silt out to the high sea. And, in fact, by its deposits of silt, extending forty stadia, it has made Priene, which in earlier times was on the sea, an inland city.
13.4.14
When one crosses over the Mesogis, between the Carians and the territory of Nysa, which latter is a country on the far side of the Maeander extending to Cibyratis and Cabalis, one comes to certain cities. First, near the Mesogis, opposite Laodiceia, to Hierapolis, where are the hot springs and the Plutonion, both of which have something marvellous about them; for the water of the springs so easily congeals and changes into stone that people conduct streams of it through ditches and thus make stone fences consisting of single stones, while the Plutonion, below a small brow of the mountainous country that lies above it, is an opening of only moderate size, large enough to admit a man, but it reaches a considerable depth, and it is enclosed by a quadrilateral handrail, about half a plethrum in circumference, and this space is full of a vapour so misty and dense that one can scarcely see the ground. Now to those who approach the handrail anywhere round the enclosure the air is harmless, since the outside is free from that vapor in calm weather, for the vapor then stays inside the enclosure, but any animal that passes inside meets instant death. At any rate, bulls that are led into it fall and are dragged out dead; and I threw in sparrows and they immediately breathed their last and fell. But the Galli, who are eunuchs, pass inside with such impunity that they even approach the opening, bend over it, and descend into it to a certain depth, though they hold their breath as much as they can (for I could see in their counteces an indication of a kind of suffocating attack, as it were), — whether this immunity belongs to all who are maimed in this way or only to those round the sanctuary, or whether it is because of divine providence, as would be likely in the case of divine obsessions, or whether it is, the result of certain physical powers that are antidotes against the vapor. The changing of water into stone is said also to be the case with the rivers in Laodiceia, although their water is potable. The water at Hierapolis is remarkably adapted also to the dyeing of wool, so that wool dyed with the roots rival those dyed with the coccus or with the marine purple. And the supply of water is so abundant that the city is full of natural baths.
14.1.5
Next after the Poseidium of the Milesians, eighteen stadia inland, is the oracle of Apollo Didymeus among the Branchidae. It was set on fire by Xerxes, as were also the other sanctuaries, except that at Ephesus. The Branchidae gave over the treasures of the god to the Persian king, and accompanied him in his flight in order to escape punishment for the robbing and the betrayal of the sanctuary. But later the Milesians erected the largest temple in the world, though on account of its size it remained without a roof. At any rate, the circuit of the sacred enclosure holds a village settlement; and there is a magnificent sacred grove both inside and outside the enclosure; and other sacred enclosures contain the oracle and sacred things. Here is laid the scene of the myth of Branchus and the love of Apollo. It is adorned with costliest offerings consisting of early works of art. Thence to the city is no long journey, by land or by sea.
17.1.43
Having before spoken at length of the temple of Ammon, we wish to add this only, that in ancient times divination in general and oracles were held in greater esteem than at present. Now they are greatly neglected ; for the Romans are satisfied with the oracles of the Sibyl, and with Tyrrhenian divination by the entrails of animals, the flight of birds, and portentous appearances. Hence the oracle of Ammon, which was formerly held in great esteem, is now nearly deserted. This appears chiefly from the historians who have recorded the actions of Alexander, adding, indeed, much that has the appearance of flattery, but yet relating what is worthy of credit. Callisthenes, for instance, says that Alexander was ambitious of the glory of visiting the oracle, because he knew that Perseus and Hercules had before performed the journey thither. He set out from Paraetonium, although the south winds were blowing, and succeeded in his undertaking by vigour and perseverance. When out of his way on the road, he escaped being overwhelmed in a sand-storm by a fall of rain, and by the guidance of two crows, which directed his course. These things are stated by way of flattery, as also what follows: that the priest permitted the king alone to pass into the temple in his usual dress, whereas the others changed theirs; that all heard the oracles on the outside of the temple, except Alexander, who was in the interior of the building; that the answers were not given, as at Delphi and at Branchidae, in words, but chiefly by nods and signs, as in Homer; the son of Saturn nodded with his sable brows, the prophet imitating Jupiter. This, however, the man told the king, in express terms, that he was the son of Jupiter. Callisthenes adds, (after the exaggerating style of tragedy,) that when Apollo had deserted the oracle among the Branchidae, on the temple being plundered by the Branchidae (who espoused the party of the Persians in the time of Xerxes,) and the spring had failed, it then re-appeared (on the arrival of Alexander); that the ambassadors also of the Milesians carried back to Memphis numerous answers of the oracle respecting the descent of Alexander from Jupiter, and the future victory which he should obtain at Arbela, the death of Darius, and the political changes at Lacedaemon. He says also that the Erythraean Athenais, who resembled the ancient Erythraean Sibyl, had declared the high descent of Alexander. Such are the accounts of historians.'' None
63. None, None, nan
 Tagged with subjects: • healing sanctuaries • sanctuaries • sanctuaries, beauty of • sanctuaries, boundaries of • sanctuaries, care and repair of • sanctuaries, restrictions concerning • sanctuary • sanctuary, of Ammon • sanctuary, of Amphiaraus in Oropus

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 80; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 211, 230; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 803; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 30, 31, 39, 45, 131, 135, 137, 138, 162, 209, 210, 260

64. None, None, nan
 Tagged with subjects: • Deir el-Bahari, sanctuary of Amenhotep and Imhotep, texts with numbered dreams • Dream interpreters/interpretation (Greece and Rome), at sanctuaries of Isis and Sarapis • Herculaneum, paintings with Egyptian, sanctuary • Maroneia Egyptian sanctuary Isis aretalogy • Ras el-Soda (sanctuary), Architecture • Ras el-Soda (sanctuary), Parallels for • Sanctuaries, of associations • Thessalonika Egyptian sanctuary, Isis aretalogy • Thessalonika Egyptian sanctuary, dedicatory reliefs with ears • Thessalonika Egyptian sanctuary, possibility of incubation • Thessalonika Egyptian sanctuary, role in spread of Sarapis cult to Opous

 Found in books: Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 470, 471, 472, 473, 474, 475, 476, 514, 515; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 18; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 352, 364, 390, 718

65. None, None, nan
 Tagged with subjects: • Asklepieia and lesser cult sites, Gortys (upper and lower sanctuaries) • Athena Nikephoros of Pergamum, sanctuary of, • Dendara, sanctuary of Hathor, sanatorium cited as parallel forincubation at Abû Mînâ • Epidauros Asklepieion, Apollo Maleatas cult and sanctuary • sanctuaries,

 Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 97; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 161, 772

66. None, None, nan
 Tagged with subjects: • Temples and Sanctuaries • sanctuary

 Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 175; Levine (2005), The Ancient Synagogue, The First Thousand Years, 229

67. None, None, nan
 Tagged with subjects: • Alektrona, sanctuary at Ialysus • Apollo (god), sanctuary at Didyma • Apollo, Ptoan, sanctuary of • Asclepius, sanctuary at Calchedon • Asclepius, sanctuary at Epidaurus • Athena, sanctuary at Tegea • Delos, sanctuary of Apollo, altar of Dionysus • Delos,, sanctuary of Zeus Kynthios and Athena Kynthia at • Delphi, sanctuary of Apollo • Delphi, sanctuary of Apollo, festival foundation at • Despoina at Lykosoura, sanctuary of (Arkadia) • Despoina, sanctuary at Lycosura • Eileithyia, sanctuary of (Elis),, priestess of (Chios) • Leto, sanctuary at Xanthus • Letoon, sanctuary on Delos • Sanctuary • Zeus (god), sanctuary at Labraunda • clothing, entry into sanctuaries and • jewelry, banned in sanctuaries • pasture, sanctuaries and • purification, entry into sanctuaries and • purification, sanctuaries and • purity, sanctuaries and • sanctuaries, dumping and • sanctuaries, items forbidden in • sanctuaries, pasture and • sanctuary • sexual intercourse, in sanctuaries • weapons, barred from sanctuaries • ‘Extra-urban’ sanctuaries

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 181, 182, 183; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 214; Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 91, 181; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 265, 267; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 15, 16, 28, 74, 76, 77, 95, 96, 212; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 283, 284; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 32

68. None, None, nan
 Tagged with subjects: • Alektrona, sanctuary at Ialysus • Amphiaraus, sanctuary at Oropus • Apollo (god), sanctuary at Akraiphnion in Boiotxzia • Apollo (god), sanctuary at Delos • Apollo (god), sanctuary at Delphi • Apollo, Erithyaseus, sanctuary of • Apollo, sanctuary at Korope • Asclepius, sanctuary at Epidaurus • Athena (goddess), sanctuary at Athens • Athena, sanctuary at Tegea • Delos, sanctuaries/temples • Delos, sanctuary of Apollo • Delos,, sanctuary of Zeus Kynthios and Athena Kynthia at • Delphi, sanctuary of Apollo • Delphi, sanctuary of Apollo, Pythian games • Despoina at Lykosoura, sanctuary of (Arkadia) • Despoina, sanctuary at Lycosura • Didyma, Sanctuary of Apollo,, Diet, restrictions for priestesses • Didyma, Sanctuary of Apollo,, oracular responses • Didyma, Sanctuary of Apollo,, sale of priesthoods at • Dionysus, Bacchus, sanctuary at Cnidus • Egretes, sanctuary and orgeones of • Eileithyia, sanctuary of (Elis) • Eileithyia, sanctuary of (Elis),, priestess of (Chios) • Hera, sanctuary at Arkesine • Hero Doctor, sanctuary of • Leto, sanctuary at Xanthus • Megalopolis, sanctuary of Kore • Nemesis, sanctuary of (Rhamnous) • Panhellenic sanctuaries, not quite panhellenic • Sanctuary • Zeus (god), sanctuary at Labraunda • cult associations, sanctuaries in Attica • decrees, sanctuary management and • dining, at sanctuaries • pasture, sanctuaries and • perirrhanteria, sanctuaries and • phratriarchs, sanctuaries of • purity, sanctuaries and • sanctuaries • sanctuaries, • sanctuaries, accommodation of visitors • sanctuaries, dedications in • sanctuaries, dining in • sanctuaries, documents associated with • sanctuaries, entry into • sanctuaries, fire and • sanctuaries, fountain houses at • sanctuaries, items forbidden in • sanctuaries, leasing of • sanctuaries, lodging in • sanctuaries, management of • sanctuaries, pasture and • sanctuaries, purity rules for entry • sanctuaries, relocation (Tanagra) • sanctuaries, repair • sanctuaries, retail trade in • sanctuaries, trees in • sanctuaries/temples, asylum • sanctuaries/temples, festivals and courtship • sanctuaries/temples, sacred law/prescriptions • sanctuaries/temples, votive offerings • trees, sanctuaries and • women, barred from sanctuaries

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 177; Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 50, 61, 90, 91, 104, 181, 201, 202; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16, 267; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 87, 90; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 190; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 6, 9, 10, 13, 14, 17, 18, 25, 26, 27, 32, 37, 40, 46, 58, 88, 104, 189, 216, 217, 218, 221, 290; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 164

69. None, None, nan
 Tagged with subjects: • Apollo (god), sanctuary at Didyma • Asclepius, sanctuary at Calchedon • Asclepius, sanctuary at Epidaurus • Delos, sanctuary of Apollo • Delphi, sanctuary of Apollo, festival foundation at • Despoina at Lykosoura, sanctuary of (Arkadia) • Despoina, sanctuary at Lycosura • Eileithyia, sanctuary of (Elis),, priestess of (Chios) • Letoon, sanctuary on Delos • Pankrates at Athens, sanctuary of, • Sanctuary • homicide, barred from sanctuaries • objects banned from sanctuaries, extravagant clothing • objects banned from sanctuaries, jewellery • purification, entry into sanctuaries and • purification, sanctuaries and • sanctuaries, • sanctuaries, boundaries of • sanctuaries, burial in • sanctuaries, items forbidden in • sanctuaries, purification of • sanctuaries, purity rules for entry • sexual intercourse, in sanctuaries • trees, sanctuaries and • women, barred from sanctuaries

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 182; Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 90, 201; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 265; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 98, 142; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 17, 18, 22, 74, 77, 78, 79, 96, 211, 212; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 59, 284

70. None, None, nan
 Tagged with subjects: • Asklepieion, pagan sanctuary • sanctuary

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 121; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 77

71. None, None, nan
 Tagged with subjects: • Apollo, Ptoan, sanctuary of • Delphi, sanctuary of Apollo, festival foundation at • Sanctuary

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 183; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 95, 96

72. None, None, nan
 Tagged with subjects: • Sanctuary • sanctuary

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 185, 187; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 215; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 296

73. None, None, nan
 Tagged with subjects: • sanctuaries,, conspicuous display at • sanctuary, peak

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 950; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111

74. None, None, nan
 Tagged with subjects: • Artemis (goddess), sanctuary at Athens • Knidos, Kodros, Neleus, and Basile, sanctuary of • sanctuaries • sanctuaries, beauty of • sanctuaries, boundaries of • sanctuaries, care and repair of • sanctuaries, restrictions concerning • sanctuaries,, conspicuous display at • sanctuaries/temples • sanctuaries/temples, sacred space • sanctuary • sanctuary, of Apollo Pythius by the Ilissus • sanctuary, of Artemis at Brauron • sanctuary, of Dionysus Eleuthereus (Athens) • temple, of Artemis in the sanctuary at Brauron • water, sanctuaries and

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 234; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 803; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 80; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 17; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 30, 33, 39, 52, 127, 128, 135, 209, 210, 218, 228, 236, 260

75. None, None, nan
 Tagged with subjects: • Asklepieia, sanctuaries drawing non-local clientele • Asklepios (god and cult), sanctuary at Epidaurus • Epidauros Asklepieion, Apollo Maleatas cult and sanctuary • Epidauros Miracle Inscriptions, testimonies with cures obtained after leaving sanctuary • Trikka Asklepieion, original Asklepios sanctuary

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 510; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 121, 172, 173, 174, 176, 177, 178

76. None, None, nan
 Tagged with subjects: • Apollo (god), sanctuary at Delos • Artemis (goddess), sanctuary at Delos • Delos, sanctuaries/temples • Dream interpreters/interpretation (Greece and Rome), at sanctuaries of Isis and Sarapis • Thessalonika Egyptian sanctuary, possibility of incubation • Thessalonika Egyptian sanctuary, role in spread of Sarapis cult to Opous • sanctuaries/temples • sanctuaries/temples, architecture • sanctuaries/temples, sacred space

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 236; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 390, 731

77. None, None, nan
 Tagged with subjects: • Maroneia Egyptian sanctuary Isis aretalogy • Thessalonika Egyptian sanctuary, Isis aretalogy • sanctuary

 Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 277; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364

78. None, None, nan
 Tagged with subjects: • Frontier sanctuaries • Mamurt Kale (sanctuary of Meter Theon) • Terraced sanctuaries • Tombs near sanctuaries • conversion, of sanctuaries, civic buildings • sanctuaries, • sanctuary (pagan)

 Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 90; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 206, 209, 211, 213, 214, 215; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 123, 124, 129, 132, 172, 173, 182




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