The importance attached by Greek cities and their leading statesmen to the oracle of Ammon is a matter of common knowledge. That it was not consulted by Greeks only is shown by the story of its consultation by Croesus (Hdt. i. 46) nearly a century before Kimon sent to seek its advice shortly before his death. From Pausanias we learn that it was frequently consulted by Sparta and by the men of Elis; and that at Thebes there was a temple of Ammon, which can hardly be dated later than the middle of the fifth century, seeing that the statue of the deity, by Kalamis, was dedicated by Pindar. As the poet also sent a hymn in honour of Ammon, which Pausanias apparently saw for himself on his visit to the Oasis-sanctuary, it seems possible that he took the opportunity to visit the oracle when he went to Cyrene for the recital of the second ode in honour of Arkesilas' victory at Delphi in 462 B.C.

In spite of its misleading promise to Alcibiades that he would conquer Syracuse, Athenian faith in its responses was not shaken, and perhaps even strengthened by its hostile attitude to Lysander, but we have no explicit account of any individual Athenian consulting it after the fifth century. That its influence and repute continued throughout the fourth century is attested not only by Alexander's attitude to it, but by the increasing devotion to the cult of Ammon at Athens, for which we have abundant epigraphical evidence. Taking this in chronological order, the first item is a silver phiale dedicated to Ammon, weighing 802 dr. This had been among the votive offerings in charge of the Treasurers of Athena, since, at any rate, 375 B.C.