The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
anubis	Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 43, 46, 51, 110, 134, 165, 184, 230, 294, 295, 296, 300, 304, 312, 316, 317 Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 96, 118, 125, 142, 157, 206, 214, 248, 254 Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 163, 164, 165 Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 369 Faraone (1999), Ancient Greek Love Magic, 61 Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 99 Johnston (2008), Ancient Greek Divination, 159, 160, 161, 162 Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 84 Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 465 Mueller (2002), Roman Religion in Valerius Maximus, 53 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 278, 314, 320, 398, 399, 413 Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 191 Putnam et al. (2023), The Poetic World of Statius' Silvae, 258 Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 18 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 186 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 283, 291, 292 Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 123
anubis, alexandria, temple of	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 578
anubis, and hermes	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 198
anubis, and judgement	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 218
anubis, and moon	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 217
anubis, and palm-branch	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 198
anubis, and priest	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 345, 350
anubis, and underworld	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 306
anubis, anukis, temple of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 58
anubis, as messenger of celestial and infernal beings	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 216
anubis, as messenger of infernal and celestial beings	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 216
anubis, augustus, cult of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 407
anubis, black, and golden, of face of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 216
anubis, cults, rufinus of aquileia, church historian, questions of reliability regarding sarapis and	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 576, 577, 578, 579
anubis, dinner of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 318
anubis, divine being	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 45
anubis, divinities, egyptian and greco-egyptian	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 333, 354, 355, 356, 367, 369, 397, 545, 578, 579, 606
anubis, dogs neck, of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 216
anubis, egyptian deity	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 156
anubis, egyptian god	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 36
anubis, embalmer of osiris	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 218, 224
anubis, expelled and restored	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 19
anubis, first in procession of gods	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 215
anubis, first in procession of gods, messenger of celestial and infernal beings, with face now black, now golden, with dogs neck, he carries heralds staff and palm-branch, ibid.	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 216
anubis, flf., of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 219
anubis, god	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 624, 625
anubis, golden and black, of face of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 216
anubis, heralds staff, carried by third in procession, of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11
anubis, hermes, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 198, 216
anubis, in judgement, of the dead, and isis	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 218, 243
anubis, in pompeii	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 223
anubis, in right hand, compared with left, palm-branch of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 219
anubis, in rome	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 217
anubis, in rome, isis in	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 217
anubis, in savaria, pannonia, iseum in	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 217
anubis, jackal, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 218
anubis, left hand, deformed, emblem of justice, heralds staff in left hand of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 219
anubis, ma'at and dikaiosyne, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 198
anubis, messenger, of celestial and infernal beings, of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 215
anubis, moon, suggested in crown of isis, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 217
anubis, nephthys, as uraeus, with isis, mother of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 218, 228
anubis, osiris, embalmed by	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 218
anubis, palm-branch, carried by third in procession, green, of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 219
anubis, perinthus, isis aphrodite in coin from, with	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 198
anubis, priest in scandalous tale, alexandria	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 578, 579
anubis, shrine, alexandria sarapieion, possible	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 578
anubis, subject of mime	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 33
anubis, tale of the two brothers	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 31, 32, 214
anubis, temple of in delos	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 185
anubis, thoth, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 218, 222
anubis, with situla	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 209

List of validated texts:

8 validated results for "anubis"

1. Diodorus Siculus, Historical Library, 1.18.1 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Anubis, first in procession of gods, messenger of celestial and infernal beings, with face now black, now golden, with dogs neck, he carries heralds staff and palm-branch, ibid. • Black, and golden, of face of Anubis • Celestial and infernal beings, Anubis as messenger of • Divine being, Anubis • Dogs neck, of Anubis • Golden and black, of face of Anubis • Hermes, and Anubis • Infernal and celestial beings, Anubis as messenger of

Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 216; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 45

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1.18.1 \xa0Now Osiris was accompanied on his campaign, as the Egyptian account goes, by his two sons Anubis and Macedon, who were distinguished for their valour. Both of them carried the most notable accoutrements of war, taken from certain animals whose character was not unlike the boldness of the men, Anubis wearing a dog's skin and Macedon the fore-parts of a wolf; and it is for this reason that these animals are held in honour among the Egyptians."" None

2. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Anubis • Anubis, Egyptian deity • Anubis, embalmer of Osiris

Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 317; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 224; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 156

3. Josephus Flavius, Jewish Antiquities, 18.65-18.79 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Alexandria Sarapieion, possible Anubis shrine • Alexandria, Anubis priest in scandalous tale • Alexandria, temple of Anubis • Anubis • Anubis, Egyptian god, • Divinities (Egyptian and Greco-Egyptian), Anubis • Rufinus of Aquileia (Church historian), questions of reliability regarding Sarapis and Anubis cults

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 36; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 398; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 578, 579; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 283

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18.65 Καὶ ὑπὸ τοὺς αὐτοὺς χρόνους ἕτερόν τι δεινὸν ἐθορύβει τοὺς ̓Ιουδαίους καὶ περὶ τὸ ἱερὸν τῆς ̓́Ισιδος τὸ ἐν ̔Ρώμῃ πράξεις αἰσχυνῶν οὐκ ἀπηλλαγμέναι συντυγχάνουσιν. καὶ πρότερον τοῦ τῶν ̓Ισιακῶν τολμήματος μνήμην ποιησάμενος οὕτω μεταβιβῶ τὸν λόγον ἐπὶ τὰ ἐν τοῖς ̓Ιουδαίοις γεγονότα.' "^18.66 Παυλῖνα ἦν τῶν ἐπὶ ̔Ρώμης προγόνων τε ἀξιώματι τῶν καθ' ἑαυτὴν ἐπιτηδεύοντι κόσμον ἀρετῆς ἐπὶ μέγα προϊοῦσα τῷ ὀνόματι, δύναμίς τε αὐτῇ χρημάτων ἦν καὶ γεγονυῖα τὴν ὄψιν εὐπρεπὴς καὶ τῆς ὥρας ἐν ᾗ μάλιστα ἀγάλλονται αἱ γυναῖκες εἰς τὸ σωφρονεῖν ἀνέκειτο ἡ ἐπιτήδευσις τοῦ βίου. ἐγεγάμητο δὲ Σατορνίνῳ τῶν εἰς τὰ πάντα ἀντισουμένων τῷ περὶ αὐτὴν ἀξιολόγῳ." '^18.67 ταύτης ἐρᾷ Δέκιος Μοῦνδος τῶν τότε ἱππέων ἐν ἀξιώματι μεγάλῳ, καὶ μείζονα οὖσαν ἁλῶναι δώροις διὰ τὸ καὶ πεμφθέντων εἰς πλῆθος περιιδεῖν ἐξῆπτο μᾶλλον, ὥστε καὶ εἴκοσι μυριάδας δραχμῶν ̓Ατθίδων ὑπισχνεῖτο εὐνῆς μιᾶς.' "^18.68 καὶ μηδ' ὣς ἐπικλωμένης, οὐ φέρων τὴν ἀτυχίαν τοῦ ἔρωτος ἐνδείᾳ σιτίων θάνατον ἐπιτιμᾶν αὑτῷ καλῶς ἔχειν ἐνόμισεν ἐπὶ παύλῃ κακοῦ τοῦ κατειληφότος. καὶ ὁ μὲν ἐπεψήφιζέν τε τῇ οὕτω τελευτῇ καὶ πράσσειν οὐκ ἀπηλλάσσετο." '^18.69 καὶ ἦν γὰρ ὄνομα ̓́Ιδη πατρῷος ἀπελευθέρα τῷ Μούνδῳ παντοίων ἴδρις κακῶν, δεινῶς φέρουσα τοῦ νεανίσκου τῷ ψηφίσματι τοῦ θανεῖν, οὐ γὰρ ἀφανὴς ἦν ἀπολούμενος, ἀνεγείρει τε αὐτὸν ἀφικομένη διὰ λόγου πιθανή τε ἦν ἐλπίδων τινῶν ὑποσχέσεσιν, ὡς διαπραχθησομένων ὁμιλιῶν πρὸς τὴν Παυλῖναν αὐτῷ.' "^18.71 τῶν ἱερέων τισὶν ἀφικομένη διὰ λόγων ἐπὶ πίστεσιν μεγάλαις τὸ δὲ μέγιστον δόσει χρημάτων τὸ μὲν παρὸν μυριάδων δυοῖν καὶ ἡμίσει, λαβόντος δ' ἔκβασιν τοῦ πράγματος ἑτέρῳ τοσῷδε, διασαφεῖ τοῦ νεανίσκου τὸν ἔρωτα αὐτοῖς, κελεύουσα παντοίως ἐπὶ τῷ ληψομένῳ τὴν ἄνθρωπον σπουδάσαι." "^18.72 οἱ δ' ἐπὶ πληγῇ τοῦ χρυσίου παραχθέντες ὑπισχνοῦντο. καὶ αὐτῶν ὁ γεραίτατος ὡς τὴν Παυλῖναν ὠσάμενος γενομένων εἰσόδων καταμόνας διὰ λόγων ἐλθεῖν ἠξίου. καὶ συγχωρηθὲν πεμπτὸς ἔλεγεν ἥκειν ὑπὸ τοῦ ̓Ανούβιδος ἔρωτι αὐτῆς ἡσσημένου τοῦ θεοῦ κελεύοντός τε ὡς αὐτὸν ἐλθεῖν." "^18.73 τῇ δὲ εὐκτὸς ὁ λόγος ἦν καὶ ταῖς τε φίλαις ἐνεκαλλωπίζετο τῇ ἐπὶ τοιούτοις ἀξιώσει τοῦ ̓Ανούβιδος καὶ φράζει πρὸς τὸν ἄνδρα, δεῖπνόν τε αὐτῇ καὶ εὐνὴν τοῦ ̓Ανούβιδος εἰσηγγέλθαι, συνεχώρει δ' ἐκεῖνος τὴν σωφροσύνην τῆς γυναικὸς ἐξεπιστάμενος." '^18.74 χωρεῖ οὖν εἰς τὸ τέμενος, καὶ δειπνήσασα, ὡς ὕπνου καιρὸς ἦν, κλεισθεισῶν τῶν θυρῶν ὑπὸ τοῦ ἱερέως ἔνδον ἐν τῷ νεῷ καὶ τὰ λύχνα ἐκποδὼν ἦν καὶ ὁ Μοῦνδος, προεκέκρυπτο γὰρ τῇδε, οὐχ ἡμάρτανεν ὁμιλιῶν τῶν πρὸς αὐτήν, παννύχιόν τε αὐτῷ διηκονήσατο ὑπειληφυῖα θεὸν εἶναι.' "^18.75 καὶ ἀπελθόντος πρότερον ἢ κίνησιν ἄρξασθαι τῶν ἱερέων, οἳ τὴν ἐπιβουλὴν ᾔδεσαν, ἡ Παυλῖνα πρωὶ̈ ὡς τὸν ἄνδρα ἐλθοῦσα τὴν ἐπιφάνειαν ἐκδιηγεῖται τοῦ ̓Ανούβιδος καὶ πρὸς τὰς φίλας ἐνελαμπρύνετο λόγοις τοῖς ἐπ' αὐτῷ." "^18.76 οἱ δὲ τὰ μὲν ἠπίστουν εἰς τὴν φύσιν τοῦ πράγματος ὁρῶντες, τὰ δ' ἐν θαύματι καθίσταντο οὐκ ἔχοντες, ὡς χρὴ ἄπιστα αὐτὰ κρίνειν, ὁπότε εἴς τε τὴν σωφροσύνην καὶ τὸ ἀξίωμα ἀπίδοιεν αὐτῆς." "^18.77 τρίτῃ δὲ ἡμέρᾳ μετὰ τὴν πρᾶξιν ὑπαντιάσας αὐτὴν ὁ Μοῦνδος “Παυλῖνα, φησίν, ἀλλά μοι καὶ εἴκοσι μυριάδας διεσώσω δυναμένη οἴκῳ προσθέσθαι τῷ σαυτῆς διακονεῖσθαί τε ἐφ' οἷς προεκαλούμην οὐκ ἐνέλιπες. ἃ μέντοι εἰς Μοῦνδον ὑβρίζειν ἐπειρῶ, μηδέν μοι μελῆσαν τῶν ὀνομάτων, ἀλλὰ τῆς ἐκ τοῦ πράγματος ἡδονῆς, ̓Ανούβιον ὄνομα ἐθέμην αὐτῷ.”" '^18.78 καὶ ὁ μὲν ἀπῄει ταῦτα εἰπών, ἡ δὲ εἰς ἔννοιαν τότε πρῶτον ἐλθοῦσα τοῦ τολμήματος περιρρήγνυταί τε τὴν στολὴν καὶ τἀνδρὶ δηλώσασα τοῦ παντὸς ἐπιβουλεύματος τὸ μέγεθος ἐδεῖτο μὴ περιῶφθαι βοηθείας τυγχάνειν:' "^18.79 ὁ δὲ τῷ αὐτοκράτορι ἐπεσήμηνε τὴν πρᾶξιν. καὶ ὁ Τιβέριος μαθήσεως ἀκριβοῦς αὐτῷ γενομένης ἐξετάσει τῶν ἱερέων ἐκείνους τε ἀνεσταύρωσεν καὶ τὴν ̓́Ιδην ὀλέθρου γενομένην αἰτίαν καὶ τὰ πάντα ἐφ' ὕβρει συνθεῖσαν τῆς γυναικός, τόν τε ναὸν καθεῖλεν καὶ τὸ ἄγαλμα τῆς ̓́Ισιδος εἰς τὸν Θύβριν ποταμὸν ἐκέλευσεν ἐμβαλεῖν. Μοῦνδον δὲ φυγῆς ἐτίμησε," ' None

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18.65 4. About the same time also another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome. I will now first take notice of the wicked attempt about the temple of Isis, and will then give an account of the Jewish affairs. ^18.66 There was at Rome a woman whose name was Paulina; one who, on account of the dignity of her ancestors, and by the regular conduct of a virtuous life, had a great reputation: she was also very rich; and although she was of a beautiful countece, and in that flower of her age wherein women are the most gay, yet did she lead a life of great modesty. She was married to Saturninus, one that was every way answerable to her in an excellent character. ^18.67 Decius Mundus fell in love with this woman, who was a man very high in the equestrian order; and as she was of too great dignity to be caught by presents, and had already rejected them, though they had been sent in great abundance, he was still more inflamed with love to her, insomuch that he promised to give her two hundred thousand Attic drachmae for one night’s lodging; ^18.68 and when this would not prevail upon her, and he was not able to bear this misfortune in his amours, he thought it the best way to famish himself to death for want of food, on account of Paulina’s sad refusal; and he determined with himself to die after such a manner, and he went on with his purpose accordingly. ^18.69 Now Mundus had a freed-woman, who had been made free by his father, whose name was Ide, one skillful in all sorts of mischief. This woman was very much grieved at the young man’s resolution to kill himself, (for he did not conceal his intentions to destroy himself from others,) and came to him, and encouraged him by her discourse, and made him to hope, by some promises she gave him, that he might obtain a night’s lodging with Paulina; ^18.71 She went to some of Isis’s priests, and upon the strongest assurances of concealment, she persuaded them by words, but chiefly by the offer of money, of twenty-five thousand drachmae in hand, and as much more when the thing had taken effect; and told them the passion of the young man, and persuaded them to use all means possible to beguile the woman. ^18.72 So they were drawn in to promise so to do, by that large sum of gold they were to have. Accordingly, the oldest of them went immediately to Paulina; and upon his admittance, he desired to speak with her by herself. When that was granted him, he told her that he was sent by the god Anubis, who was fallen in love with her, and enjoined her to come to him. ^18.73 Upon this she took the message very kindly, and valued herself greatly upon this condescension of Anubis, and told her husband that she had a message sent her, and was to sup and lie with Anubis; so he agreed to her acceptance of the offer, as fully satisfied with the chastity of his wife. ^18.74 Accordingly, she went to the temple, and after she had supped there, and it was the hour to go to sleep, the priest shut the doors of the temple, when, in the holy part of it, the lights were also put out. Then did Mundus leap out, (for he was hidden therein,) and did not fail of enjoying her, who was at his service all the night long, as supposing he was the god; ^18.75 and when he was gone away, which was before those priests who knew nothing of this stratagem were stirring, Paulina came early to her husband, and told him how the god Anubis had appeared to her. Among her friends, also, she declared how great a value she put upon this favor, ^18.76 who partly disbelieved the thing, when they reflected on its nature, and partly were amazed at it, as having no pretense for not believing it, when they considered the modesty and the dignity of the person. ^18.77 But now, on the third day after what had been done, Mundus met Paulina, and said, “Nay, Paulina, thou hast saved me two hundred thousand drachmae, which sum thou sightest have added to thy own family; yet hast thou not failed to be at my service in the manner I invited thee. As for the reproaches thou hast laid upon Mundus, I value not the business of names; but I rejoice in the pleasure I reaped by what I did, while I took to myself the name of Anubis.” ^18.78 When he had said this, he went his way. But now she began to come to the sense of the grossness of what she had done, and rent her garments, and told her husband of the horrid nature of this wicked contrivance, and prayed him not to neglect to assist her in this case. So he discovered the fact to the emperor; ^18.79 whereupon Tiberius inquired into the matter thoroughly by examining the priests about it, and ordered them to be crucified, as well as Ide, who was the occasion of their perdition, and who had contrived the whole matter, which was so injurious to the woman. He also demolished the temple of Isis, and gave order that her statue should be thrown into the river Tiber;' ' None

4. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Anubis

Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 165; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 398, 413; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 283

5. Lucian, The Passing of Peregrinus, 39-40 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Anubis

Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 186; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 77

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39 may well end upon the pyre!' At this point I met a number of people coming out to assist at the spectacle, thinking to find Proteus still alive; for among the various rumours of the preceding day, one had been, that before entering the fire he was to greet the rising sun, which to be sure is said to be the Brahmin practice. Most of them turned back when I told them that all was over; all but those enthusiasts who could not rest without seeing the identical spot, and snatching some relic from the flames. After this, you may be sure, my work was cut out for me: I had to tell them all about it, and to undergo a minute cross examination from everybody. If it was someone I liked the look of, I confined myself to plain prose, as in the present narrative: but for the benefit of the curious simple, I put in a few dramatic touches on my own account. No sooner had Proteus thrown himself upon the kindled pyre, than there was a tremendous earthquake, I informed them; the ground rumbled beneath us; and a vulture flew out from the midst of the flames, and away into the sky, exclaiming in human accents'I rise from Earth, I seek Olympus.'They listened with amazement and shuddering reverence. 'Did the vulture fly East or West?' they wanted to know. I answered whichever came uppermost."⁴⁰ On getting back to Olympia, I stopped to listen to an old man who was giving an account of these proceedings; a credible witness, if ever there was one, to judge by his long beard and dignified appearance in general. He told us, among other things, that only a short time before, just after the cremation, Proteus had appeared to him in white raiment; and that he had now left him walking with serene countece in the Colonnade of Echoes, crowned with olive; and on the top of all this he brought in the vulture, solemnly swore that he had seen it himself flying away from the pyre,–my own vulture, which I had but just let fly, as a satire on crass stupidity!' "' None

6. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Anubis

Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 186; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 77

7. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Anubis

Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 118, 142; Johnston (2008), Ancient Greek Divination, 159, 160, 162

8. None, None, nan
Tagged with subjects: • Anubis • Anubis, Egyptian deity • Divinities (Egyptian and Greco-Egyptian), Anubis

Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 164; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 354, 355, 356; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 156

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Tiresias: The Ancient Mediterranean Religions Source Database