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Tiresias: The Ancient Mediterranean Religions Source Database

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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

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All subjects (including unvalidated):
subject book bibliographic info
ass Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 132, 136, 137
Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 93, 94, 95
Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 28, 30, 41, 82, 98, 138, 209, 213, 255, 267
ass, / metamorphoses, asinus aureus / the golden Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 221, 223, 224, 228, 232, 291, 298, 312, 328, 333, 334, 336, 337, 341, 342, 353
ass, and catamites Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27
ass, and great bear, seth-typhon, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 178
ass, and magic, seth-typhon, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 50
ass, and punic, augustine, st., on meaning of golden Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 61, 62
ass, animal Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 39, 40, 239, 302, 327, 331
ass, animal, donkey, mule Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 115, 116, 117, 118, 223, 288, 289, 290
ass, as a domestic animal, domestic Hitch (2017), Animal sacrifice in the ancient Greek world, 257
ass, as sethian animal Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 351
ass, augustine, st., on meaning of golden Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 11
ass, band of devotees, adore token of highest deitys power in transformation of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 14, 240
ass, catamites, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27
ass, copulation with woman Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 9
ass, crowds devotees, adore token of highest deitys power in transformation of of pay tribute to lucius Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 292
ass, deified Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 35
ass, devotees, adore token of highest deitys power in transformation of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 236
ass, escort of devotees, adore token of highest deitys power in transformation of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 286
ass, form of lucius disappears - bristles, hide, belly, hoofs, front feet, neck, ears, ass, hateful to isis, molars, tail Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 235
ass, had lain ass, hateful to isis, spot where Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 259
ass, hateful to isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 162
ass, hateful to isis, and sacred rite Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 12
ass, hateful to isis, removes loathsome skin Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 14, 239
ass, hateful to isis, with wings Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 8, 180
ass, hateful to, isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 162, 163
ass, in greek cult Bickerman and Tropper (2007), Studies in Jewish and Christian History, 521, 522
ass, in popular culture Bickerman and Tropper (2007), Studies in Jewish and Christian History, 523, 524
ass, lucian, lucius or the Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 431, 433, 490, 764, 775, 860
ass, lucius, golden Jenkyns (2013), God, Space, and City in the Roman Imagination, 10, 32, 204
ass, seth-typhon, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 162, 180
ass, tacitus, jewish worship of an Bickerman and Tropper (2007), Studies in Jewish and Christian History, 516, 518
ass, types of animals sacrificed, worship of an Bickerman and Tropper (2007), Studies in Jewish and Christian History, 516, 517, 518, 519, 520, 521, 522, 523, 524, 525, 526, 527, 1047
ass, with wings, pegasus, as Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 8, 180
ass, worship Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 21, 22, 23, 24
asses, animals Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 101, 102
asses, choice of Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 59, 66, 67, 68, 69
asses, coins Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 231, 232
asses, coins and currency Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 35
asses, connected with lower, classes, Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 68, 69, 175
asses, in fable Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 66, 67, 79, 122, 126, 202
asses, in proverb Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 66, 67, 121, 125, 126
asses, metamorphosis into as degrading Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 62, 199
ass’, ears of midas Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 69
lucius/ass, odysseus, and Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 185
ma'asse, bereshit, merkavah Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 42, 69

List of validated texts:
10 validated results for "ass"
1. Ovid, Metamorphoses, 11.153, 11.162-11.163, 11.166, 11.170, 15.875-15.879 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Asinus Aureus, as translation • Lucius (Golden Ass) • Midas, ass’ ears of • asses, choice of • asses, connected with lower classes

 Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 68, 195; Jenkyns (2013), God, Space, and City in the Roman Imagination, 32; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 69

sup>
11.162 barbaricoque Midan (aderat nam forte canenti) 11.163 carmine delenit. Post hunc sacer ora retorsit
11.166
verrit humum Tyrio saturata murice palla,
11.170
pollice sollicitat, quorum dulcedine captus
15.875
parte tamen meliore mei super alta perennis 15.876 astra ferar, nomenque erit indelebile nostrum, 15.877 quaque patet domitis Romana potentia terris, 15.878 ore legar populi, perque omnia saecula fama, 15.879 siquid habent veri vatum praesagia, vivam.' ' None
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11.162 that Midas chose for harm and not for good. 11.163 The Berecynthian hero, king of Phrygia ,' "
11.166
of Bacchus' word by touching everything." 11.170 He lifted up a dark stone from the ground
15.875
But first he veiled his horns with laurel, which 15.876 betokens peace. Then, standing on a mound 15.877 raised by the valiant troops, he made a prayer 15.878 after the ancient mode, and then he said, 15.879 “There is one here who will be king, if you' ' None
2. Josephus Flavius, Against Apion, 2.80, 2.91-2.96 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ass, in Greek Cult • Tacitus, Jewish Worship of an Ass • Types of Animals Sacrificed, Worship of an Ass • popular responses (to Christianity), charges of cannibalism, ass-worship, magic etc

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 516, 522, 1047; Esler (2000), The Early Christian World, 878

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2.91 προπηετα υερο αλιορυμ φαξτυς εστ απιον ετ διχιτ αντιοξηυμ ιν τεμπλο ινυενισσε λεξτυμ ετ ηομινεμ ιν εο ιαξεντεμ ετ προποσιταμ ει μενσαμ μαριτιμις τερρενισθυε ετ υολατιλιυμ δαπιβυς πλεναμ, ετ οβστιπυισσετ ηις ηομο. 2.92 ιλλυμ υερο μοχ αδορασσε ρεγις ινγρεσσυμ ταμθυαμ μαχιμυμ ει σολαξιυμ πραεβιτυρυμ αξ προξιδεντεμ αδ ειυς γενυα εχτενσα δεχτρα ποποσξισσε λιβερτατεμ; ετ ιυβεντε ρεγε, υτ ξονφιδερετ ετ διξερετ, θυις εσσετ υελ ξυρ ιβιδεμ ηαβιταρετ υελ θυαε εσσετ ξαυσα ξιβορυμ ειυς, τυνξ ηομινεμ ξυμ γεμιτυ ετ λαξριμις λαμενταβιλιτερ συαμ ναρρασσε νεξεσσιτατεμ αιτ. 2.93 ινθυιτ εσσε θυιδεμ σε γραεξυμ, ετ δυμ περαγραρετ προυινξιαμ προπτερ υιταε ξαυσαμ διρεπτυμ σε συβιτο αβ αλιενιγενις ηομινιβυς ατθυε δεδυξτυμ αδ τεμπλυμ ετ ινξλυσυμ ιλλιξ, ετ α νυλλο ξονσπιξι σεδ ξυνξτα δαπιυμ πραεπαρατιονε σαγιναρι. 2.94 ετ πριμυμ θυιδεμ ηαεξ σιβι ινοπιναβιλια βενεφιξια προδιδισσε ετ δετυλισσε λαετιτιαμ δεινδε συσπιξιονεμ ποστεα στυπορεμ, αξ ποστρεμυμ ξονσυλεντεμ α μινιστρις αδ σε αξξεδεντιβυς αυδισσε λεγεμ ινεφφαβιλεμ ιυδαεορυμ, προ θυα νυτριεβατυρ, ετ ηοξ ιλλος φαξερε σινγυλις αννις θυοδαμ τεμπορε ξονστιτυτο. 2.95 ετ ξομπραεηενδερε θυιδεμ γραεξυμ περεγρινυμ ευμθυε ανναλι τεμπορε σαγιναρε ετ δεδυξτυμ αδ θυανδαμ σιλυαμ οξξιδερε θυιδεμ ευμ ηομινεμ ειυσθυε ξορπυς σαξριφιξαρε σεξυνδυμ συας σολλεμνιτατες ετ γυσταρε εχ ειυς υισξεριβυς ετ ιυσιυρανδυμ φαξερε ιν ιμμολατιονε γραεξι, υτ ινιμιξιτιας ξοντρα γραεξος ηαβερεντ, ετ τυνξ ιν θυανδαμ φουεαμ ρελιθυα ηομινις περευντις αβιξερε. 2.96 δεινδε ρεφερτ ευμ διχισσε παυξος ιαμ διες δεβιτα σιβιμετ συπερεσσε ατθυε ρογασσε, υτ ερυβεσξενς γραεξορυμ δεος ετ συπεραντες ιν συο σανγυινε ινσιδιας ιυδαεορυμ δε μαλις ευμ ξιρξυμασταντιβυς λιβεραρετ.' ' None
sup>
2.91 Apion becomes other men’s prophet upon this occasion, and says, that “Antiochus found in our temple a bed and a man lying upon it, with a small table before him, full of dainties, from the fishes of the sea, and the fowls of the dry land; that this man was amazed at these dainties thus set before him; 2.92 that he immediately adored the king, upon his coming in, as hoping that he would afford him all possible assistance; that he fell down upon his knees, and stretched out to him his right hand, and begged to be released: and that when the king bade him sit down, and tell him who he was, and why he dwelt there, and what was the meaning of those various sorts of food that were set before him, the man made a lamentable complaint, and with sighs, and tears in his eyes, gave him this account of the distress he was in: 2.93 and said that he was a Greek, and that as he went over this province, in order to get his living, he was seized upon by foreigners, on a sudden, and brought to this temple, and shut up therein, and was seen by nobody, but was fattened by these curious provisions thus set before him: 2.94 and that truly at the first such unexpected advantages seemed to him matter of great joy; that, after a while they brought a suspicion upon him, and at length astonishment, what their meaning should be; that at last he inquired of the servants that came to him, and was by them informed that it was in order to the fulfilling a law of the Jews, which they must not tell him, that he was thus fed; and that they did the same at a set time every year: 2.95 that they used to catch a Greek foreigner, and fat him thus up every year, and then lead him to a certain wood, and kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch into a certain pit.” 2.96 Apion adds farther, that “the man said there were but a few days to come ere he was to be slain, and implored Antiochus that, out of the reverence he bore to the Grecian gods, he would disappoint the snares the Jews laid for his blood, and would deliver him from the miseries with which he was encompassed.” ' ' None
3. New Testament, Mark, 11.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Animal, ass, donkey, mule • Jesus, and ass-man legend, Messianic entry of

 Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 182; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 223

sup>
11.8 καὶ πολλοὶ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν.'' None
sup>
11.8 Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. '' None
4. Plutarch, On Isis And Osiris, 30 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Ass, hateful to Isis • Isis, ass hateful to • Seth-Typhon, and ass • ass-man

 Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 162; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 150

sup>
30 Now Osiris and Isis changed from good minor deities into gods. Cf. 361 e, supra . But the power of Typhon, weakened and crushed, but still fighting and strugglingagainst extinction, they try to console and mollify by certain sacrifices; but again there are times when, at certain festivals, they humiliate and insult him by assailing red-headed men with jeering, and by throwing an ass over the edge of a precipice, as the people of Kopto do, because Typhon had red hair and in colour resembled an ass. Cf. 359 e, supra, and 364 a, infra ; for Kopto Cf. 356 d. The people of Busiris Cf. Moralia, 150 e-f. and Lycopolis do not use trumpets at all, because these make a sound like an ass Cf. Aelian, De Natura Animalium, x. 28. ; and altogether they regard the ass as an unclean animal dominated by some higher power because of its resemblance to Typhon, Cf. Moralia, 150 f. and when they make cakes at their sacrifices in the month of Paÿni and of Phaophi they imprint upon them the device of an ass tied by a rope. Cf. 371 d, infra . Moreover, in the sacrifice to the Sun they enjoin upon the worshippers not to wear any golden ornaments nor to give fodder to an ass. It is plain that the adherents of Pythagoras hold Typhon to be a daemonic power; for they say that he was born in an even factor of fifty-six; and the dominion of the triangle belongs to Hades, Dionysus, and Ares, that of the quadrilateral to Rhea, Aphroditê, Demeter, Hestia, and Hera, that of the dodecagon to Zeus, As the chief of the twelve gods presumably; Cf. Herodotus, ii. 4. and that of a polygon of fifty-six sides to Typhon, as Eudoxus has recorded.'' None
5. Tacitus, Histories, 5.3-5.4 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Ass, in Greek Cult • Ass, in popular culture • Tacitus, Jewish Worship of an Ass • Types of Animals Sacrificed, Worship of an Ass • ass; deified

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 518, 519, 520, 521, 522, 523, 524, 525, 526; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 35

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5.3 \xa0Most authors agree that once during a plague in Egypt which caused bodily disfigurement, King Bocchoris approached the oracle of Ammon and asked for a remedy, whereupon he was told to purge his kingdom and to transport this race into other lands, since it was hateful to the gods. So the Hebrews were searched out and gathered together; then, being abandoned in the desert, while all others lay idle and weeping, one only of the exiles, Moses by name, warned them not to hope for help from gods or men, for they were deserted by both, but to trust to themselves, regarding as a guide sent from heaven the one whose assistance should first give them escape from their present distress. They agreed, and then set out on their journey in utter ignorance, but trusting to chance. Nothing caused them so much distress as scarcity of water, and in fact they had already fallen exhausted over the plain nigh unto death, when a herd of wild asses moved from their pasturage to a rock that was shaded by a grove of trees. Moses followed them, and, conjecturing the truth from the grassy ground, discovered abundant streams of water. This relieved them, and they then marched six days continuously, and on the seventh seized a country, expelling the former inhabitants; there they founded a city and dedicated a temple. 5.4 \xa0To establish his influence over this people for all time, Moses introduced new religious practices, quite opposed to those of all other religions. The Jews regard as profane all that we hold sacred; on the other hand, they permit all that we abhor. They dedicated, in a shrine, a statue of that creature whose guidance enabled them to put an end to their wandering and thirst, sacrificing a ram, apparently in derision of Ammon. They likewise offer the ox, because the Egyptians worship Apis. They abstain from pork, in recollection of a plague, for the scab to which this animal is subject once afflicted them. By frequent fasts even now they bear witness to the long hunger with which they were once distressed, and the unleavened Jewish bread is still employed in memory of the haste with which they seized the grain. They say that they first chose to rest on the seventh day because that day ended their toils; but after a time they were led by the charms of indolence to give over the seventh year as well to inactivity. Others say that this is done in honour of Saturn, whether it be that the primitive elements of their religion were given by the Idaeans, who, according to tradition, were expelled with Saturn and became the founders of the Jewish race, or is due to the fact that, of the seven planets that rule the fortunes of mankind, Saturn moves in the highest orbit and has the greatest potency; and that many of the heavenly bodies traverse their paths and courses in multiples of seven.'' None
6. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Tacitus, Jewish Worship of an Ass • Types of Animals Sacrificed, Worship of an Ass • ass worship

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 518; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 24

7. Apuleius, The Golden Ass, 1.1, 1.2, 1.5, 1.7, 1.8, 1.10, 1.14, 2.1, 2.5, 2.6, 2.12, 2.17, 2.28, 3.2, 3.10, 3.12, 3.20, 3.21, 3.23, 3.24, 4.13, 4.27, 4.28-6.24, 4.29, 4.32, 6.25, 7.3, 8.24, 8.29, 9.10, 10.15, 10.19, 10.21, 10.23, 10.30, 10.32, 10.35, 11, 11.1, 11.2, 11.3, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.27, 11.27.9, 11.28, 11.29, 11.30 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Animal, ass, donkey, mule • Apuleius Golden Ass • Apuleius, Golden Ass • Asinus Aureus, and Greek ideal novels • Asinus Aureus, as autobiographical • Asinus Aureus, as critique of Rome • Asinus Aureus, as satire • Asinus Aureus, as translation • Asinus Aureus, ending of as (un)surprising • Asinus Aureus, titles of • Asinus Aureus, unity of • Asinus Aureus, “optimistic” vs. “pessimistic” reading of • Asinus aureus / The Golden Ass / Metamorphoses • Ass, and catamites • Ass, as Sethian animal • Ass, copulation with woman • Ass, hateful to Isis • Ass, hateful to Isis, and sacred rite • Ass, hateful to Isis, ass form of Lucius disappears - bristles, hide, belly, hoofs, front feet, neck, ears, molars, tail • Ass, hateful to Isis, removes loathsome skin • Ass, hateful to Isis, spot where ass had lain • Ass, hateful to Isis, with wings • Ass-man story • Augustine, St., on meaning of Golden Ass • Catamites, and ass • Devotees, adore token of highest deitys power in transformation of ass • Devotees, adore token of highest deitys power in transformation of ass, band of • Devotees, adore token of highest deitys power in transformation of ass, escort of • Isis, ass hateful to • Jesus, and ass-man legend, Church as bride of • Jesus, and ass-man legend, Messianic entry of • Jesus, and ass-man legend, tri-lingualism of • Lucius (Golden Ass) • Lucius, man and ass, • Pegasus, as ass with wings • Seth-Typhon, and ass • Socrates (character in Asinus Aureus) • animals, asses • asses • asses, choice of • asses, connected with lower classes • asses, in fable • asses, in proverb • ekphrasis, in Golden Ass • epiphany, in Golden Ass • gaze, in Golden Ass • roses, in Asinus Aureus

 Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 108, 109; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 180, 292, 293, 294, 295, 296, 297, 298, 299, 300; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 8, 12, 13, 48, 49, 50, 59, 60, 63, 69, 71, 76, 78, 79, 80, 81, 86, 87, 88, 89, 91, 92, 93, 96, 97, 98, 99, 100, 107, 108, 109, 110, 111, 112, 125, 132, 169, 173, 177, 178, 182, 183, 184, 188, 190, 191, 202, 204; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 2, 5, 8, 9, 11, 12, 14, 27, 162, 180, 182, 235, 236, 239, 259, 286, 334, 351, 352; Jenkyns (2013), God, Space, and City in the Roman Imagination, 10, 32, 204; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 101, 102; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 221, 223, 224, 232, 291, 333, 334, 336, 337, 341, 342, 353; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 288, 289, 290; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 182, 323

1
1.27 But it happened that, while I reasoned with myself and while I examined the issue with the priests, there came a new and marvelous thought in my mind. I realized that I was only consecrated to the goddess Isis, but not sacred to the religion of great Osiris, the sovereign father of all the goddesses. Between them, although there was a religious unity and concord, yet there was a great difference of order and ceremony. And because it was necessary that I should likewise be a devotee of Osiris, there was no long delay. For the night after there appeared to me one of that order, covered with linen robes. He held in his hands spears wrapped in ivy and other things not appropriate to declare. Then he left these things in my chamber and, sitting in my seat, recited to me such things as were necessary for the sumptuous banquet for my initiation. And so that I might know him again, he showed me how the ankle of his left foot was somewhat maimed, which gave him a slight limp.Afterwards I manifestly knew the will of the god Osiris. When matins ended, I went from one priest to another to find the one who had the halting mark on his foot, according to my vision. At length I found it true. I perceived one of the company of the priests who had not only the token of his foot, but the stature and habit of his body, resembling in every point the man who appeared in the nigh. He was called Asinius Marcellus, a name appropriate to my transformation. By and by I went to him and he knew well enough all the matter. He had been admonished by a similar precept in the night. For the night before, as he dressed the flowers and garlands about the head of the god Osiris, he understood from the mouth of the image (which told the predestinations of all men) how the god had sent him a poor man of Madauros. To this man the priest was supposed to minister his sacraments so that he could receive a reward by divine providence, and the other glory for his virtuous studies.'1
1.1
Then came the great company of men and women who had taken divine orders and whose garments glistened all the streets over. The women had their hair anointed and their heads covered with linen. But the men had their crowns shaven, which were like earthly stars of the goddess. They held in their hands instruments of brass, silver and gold, which rendered a pleasant sound. The principal priests, who were appareled with white surpluses hanging down to the ground, bore the relics of the powerful goddess. One carried in his hand a light, not unlike to those which we used in our houses, except that in the middle of it there was a bole which rendered a brighter flame. The second, attired like the other, bore in his hand an altar which the goddess herself named the succor of nations. The third held a tree of palm, with leaves of gold, and the verge of Mercury. The fourth showed a token of equity in his left hand, which was deformed in every place, signifying more equity then by the right hand. The same priest carried a round vessel of gold in the form of a cap. The fifth bore a van, wrought with springs of gold, and another carried a vessel for wine. 1
1.1
When midnight came, after I had slept awhile, I awoke with sudden fear, and saw the moon shining bright, as when it is full, and seeming as though it leapt out of the sea. I thought to myself that this was the time when the goddess had most power and force, and when all human affairs are governed by her providence. Not only all tame and domestic beasts, but also all wild and savage beasts are under her protection. I considered that all bodies in the heavens, the earth and the seas are by her waxing increased and by her waning diminished. Since I was weary of all my cruel fortune and calamity, I found good hope and remedy. Though it was very late, I though I could be delivered from all my misery, by invocation and prayer, to the excellent beauty of the goddess, whom I saw shining before my eyes. Wherefore, shaking off drowsy sleep, I arose with a joyful face and, moved by a great desire to purify myself, I plunged seven times into the water of the sea. This number of seven is agreeable to holy and divine things, as the worthy and sage philosopher Pythagoras declared. Then, with a weeping countece, I made this prayer to the powerful goddess: 1
1.2
One night the great priest appeared to me, presenting his lap full of treasure. And when I demanded what it signified, he answered, that it was sent to me from the country of Thessaly, and that a servant of mine named Candidus was arrived likewise. When I was awoke, I mused to myself what this vision should portend, considering that I had never any servant called by that name. But whatever it signified, this I verily thought: that it foretold gain and prosperous fortune. While I was thus astonished, I went to the temple and tarried there until the opening of the gates. Then I went in and began to pray before the face of the goddess. The priest prepared and set the divine things of each altar and pulled out the fountain and holy vessel with solemn supplication. Then they began to sing the matins of the morning, signifying the hour of the prime. By and by behold, there arrived the servant whom I had left in the country, when Fotis by error made me an ass. He brought my horse whom he had recovered by certain signs and tokens which I had put on its back. Then I perceived the interpretation of my dream: by the promise of gain, my white horse was restored to me, which was signified by the argument of my servant Candidus. 1
1.2
“O blessed queen of heaven, you are the Lady Ceres, who is the original and motherly nurse of all fruitful things on earth. You, after finding your daughter Proserpina, through the great joy which you presently conceived, made barren and unfruitful ground be plowed and sown. And now you dwell in the land of Eleusis. Or else you are the celestial Venus who, in the beginning of the world coupled together all kind of things with engendered love. By an eternal propagation of humankind, you are now worshipped within the temples of Paphos. You are also the sister of the god Phoebus, who nourishes so many people by the generation of beasts, and are now adored at the sacred places of Ephesus. You are terrible Proserpina, by reason of the deadly cries that you wield. You have the power to stop and put away the invasion of the hags and ghosts that appear to men, and to keep them down in the closures of the earth. You are worshipped in diverse ways, and illuminate all the borders of the earth by your feminine shape. You nourish all the fruits of the world by your vigor and force. By whatever name or fashion it is lawful to call you, I pray you to end my great travail and misery, and to deliver me from wretched fortune, which has so long pursued me. Grant peace and rest, if it pleases you, to my adversities, for I have endured too much labor and peril. Remove from me the shape of an ass and render to me my original form. And if I have offended in any point your divine majesty, let me rather die than live, for I am full weary of my life.”

11.3
In this way the divine majesty persuaded me in my sleep. Whereupon I went to the priest and declared all that I had seen. Then I fasted for ten days, according to the custom, and of my own free will I abstained longer than I had been commanded. And verily I did not repent of the pain I had gone through and of the charges I had undertaken. This was because the divine providence had seen to it that I gained much money in pleading of causes. Finally, after a few days, the great god Osiris appeared to me at night, not disguised in any other form, but in his own essence. He commanded me to be an advocate in the court, and not fear the slander and envy of ill persons who begrudged me by for the religion which I had attained by much labor. Moreover, he would not suffer that I should be any longer of the number of his priests, but he allotted me to one of the higher positions. And after he appointed me a place within the ancient temple, which had been erected in the time of Sulla, I executed my office in great joy and with a shaved head.

11.3
When I had ended this prayer and discovered my complaints to the goddess, I happened to fall asleep. By and by appeared a divine and venerable face, worshipped even by the gods themselves. Then, little by little, I seemed to see the whole figure of her body, mounting out of the sea and standing before me. Wherefore I intend to describe her divine semblance, if the poverty of human speech will allow me, or if her divine power gives me eloquence to do so. First she had a great abundance of hair dispersed and scattered about her neck. On the crown of her head she bore many garlands interlaced with flowers. In the middle of her forehead was a compass like mirror, or resembling the light of the moon. In one of her hands she bore serpents, in the other, blades of grain. Her vestment was of fine silk of diverse colors, sometimes yellow, sometimes rosy, sometimes the color of flame. Her robe (which troubled my spirit sorely) was dark and obscure, and pleated in most subtle fashion at the skirts of her garments. Its fringe appeared comely.

11.6
“The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.” 1
1.7
When the divine image had spoken these words, she vanished away! By and by, when I awoke, I arose with the members of my body mixed with fear, joy and sweat. I marveled at the clear presence of the powerful goddess and, being sprinkled with the water of the sea, I recounted in order her admonitions and divine commands. Soon after, when the darkness was chased away and the clear and golden sun rose, behold, I saw the streets filled with people going in a religious sort and in great triumph. All things seemed that day to be joyful. Every beast and house, and indeed the very day itself seemed to rejoice. For after a frosty morning a hot and temperate rose and the little birds, thinking that the spring time had come, chirped and sang melodiously to the mother of stars, the parent of times, and mistress of all the world! The fruitful trees rejoiced at their fertility. The barren and sterile were contented to provide shadows. All rendering sweet and pleasant sounds with their branches. The seas were quiet from winds and tempests. In heaven the clouds had been chased away, and the sky appeared fair and clear with its proper light. 1
1.8
Behold, then more and more there appeared the parades and processions. The people were attired in regal manner and singing joyfully. One was girded about the middle like a man of arms. Another was bare and spare, and had a cloak and high shoes like a hunter! Another was attired in a robe of silk and socks of gold, having his hair laid out and dressed like a woman! There was another who wore leg harnesses and bore a shield, a helmet, and a spear like a martial soldier. After him marched one attired in purple, with vergers before him like a magistrate! After him followed one with a cloak, a staff, a pair of sandals, and a gray beard, signifying that he was a philosopher. After him came one with a line, betokening a fowler. Another came with hooks, declaring him a fisherman. I saw there a meek and tame bear which, dressed like a matron, was carried on a stool. An ape, with a bonnet on his head and covered with a Phrygian garment, resembled a shepherd, and bore a cup of gold in his hand. There was an ass, which had wings glued to his back and followed an old man: you would judge the one to be Pegasus, and the other Bellerophon.

11.9
Amongst the pleasures and popular delights which wandered hither and thither, you might see the procession of the goddess triumphantly marching forward. The women, attired in white vestments and rejoicing because they wore garlands and flowers upon their heads, bedspread the road with herbs which they bare in their aprons. This marked the path this regal and devout procession would pass. Others carried mirrors on their backs to testify obeisance to the goddess who came after. Other bore combs of ivory and declared by the gesture and motions of their arms that they were ordained and ready to dress the goddess. Others dropped balm and other precious ointments as they went. Then came a great number of men as well as women with candles, torches, and other lights, doing honor to the celestial goddess. After that sounded the musical harmony of instruments. Then came a fair company of youths, appareled in white vestments, singing both meter and verse a comely song which some studious poet had made in honor of the Muses. In the meantime there arrived the blowers of trumpets, who were dedicated to the god Serapis. Before them were officers who prepared room for the goddess to pass.' '1
1.
11
By and by, after the goddess, there followed gods on foot. There was Anubis, the messenger of the gods infernal and celestial, with his face sometimes black, sometimes faire, lifting up the head of a dog and bearing in his left hand his verge, and in his right hand the branches of a palm tree. After whom followed a cow with an upright gait, representing the figure of the great goddess. He who guided her marched on with much gravity. Another carried the secrets of their religion closed in a coffer. There was one who bore on his stomach a figure of his god, not formed like any beast, bird, savage thing or humane shape, but made by a new invention. This signified that such a religion could not be discovered or revealed to any person. There was a vessel wrought with a round bottom, having on the one side pictures figured in the manner of the Egyptians, and on the other side was an ear on which stood the serpent Aspis, holding out his scaly neck. 1
1.12
Finally came he who was appointed to my good fortune, according to the promise of the goddess. For the great priest, who bore the restoration of my human shape by the command of the goddess, approached ever closer bearing in his left hand the rattle, and in the other a garland of roses to give me. This was to deliver me from cruel fortune, which was always my enemy after I had suffered so much calamity and pain and had endured so many perils. I did not approach hastily, though I was seized by sudden joy, lest I disturb the quiet procession by my eagerness. But going softly through the press of the people (which gave way to me on every side) I went up to the priest. 1
1.13
The priest, having been advised the night before, stood still and holding out his hand, and thrust out the garland of roses into my mouth. I (trembling) devoured it with a great eagerness. And as soon as I had eaten them, I found that the promise made to me had not been in vain. For my deformed face changed, and first the rugged hair of my body fell off, my thick skin grew soft and tender, the hooves of my feet changed into toes, my hands returned again, my neck grew short, my head and mouth became round, my long ears were made little, my great and stony teeth grew more like the teeth of men, and my tail, which had burdened me most, disappeared. Then the people began to marvel. The religious honored the goddess for so evident a miracle. They wondered at the visions which they saw in the night, and the ease of my restoration, whereby they rendered testimony of so great a benefit that I had received from the goddess. 1

1.14
When I saw myself in such a state, I stood still a while and said nothing. I could not tell what to say, nor what word I should speak first, nor what thanks I should render to the goddess. But the great priest, understanding all my fortune and misery through divine warning, commanded that someone should give me garments to cover myself with. However, as soon as I was transformed from an ass to my humane shape, I hid my private parts with my hands as shame and necessity compelled me. Then one of the company took off his upper robe and put it on my back. This done, the priest looked upon me and with a sweet and benign voice said: 1
1.15
“O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.” 1
1.16
After the great priest had prophesied in this manner, he, regaining his breath, made a conclusion of his words. Then I went amongst the rest of the company and followed the procession. Everyone of the people knew me and, pointing at me with their fingers, spoke in this way, “Behold him who was this day transformed into a man by the power of the sovereign goddess. Verily he is blessed and most blessed, who has merited such great grace from heaven both because of the innocence of his former life. He has been reborn in the service of the goddess. In the meantime, little by little we approached near to the sea cost, near that place where I lay the night before, still an ass. Thereafter the images and relics were disposed in order. The great priest was surrounded by various pictures according to the fashion of the Aegyptians. He dedicated and consecrated with certain prayers a fair ship made very cunningly, and purified it with a torch, an egg, and sulfur. The sail was of white linen cloth on which was written certain letters which testified that the navigation would be prosperous. The mast was of a great length, made of a pine tree, round and very excellent with a shining top. The cabin was covered over with coverings of gold, and the whole ship was made of citron tree, very fair. Then all the people, religious as well as profane, took a great number of baskets filled with odors and pleasant smells and threw them into the sea, mingled with milk, until the ship was filled with many gifts and prosperous devotions. Then, with a pleasant wind, the ship was launched out into the deep. But when they had lost the sight of the ship, every man carried again that he brought, and went toward the temple in like procession and order as they had come to the sea side. 1
1.17
When we had come to the temple, the great priest and those who were assigned to carry the divine images (but especially those who had long been worshippers of the religion) went into the secret chamber of the goddess where they placed the images in order. This done, one of the company, who was a scribe or interpreter of letters, in the manner of a preacher stood up on a chair before the holy college and began to read out of a book. He began pronounce benedictions upon the great emperor, the senate, the knights, and generally to all the Roman people, and to all who are under the jurisdiction of Rome. These words following signified the end of their divine service and that it was lawful for every man to depart. Whereupon all the people gave a great shout and, filled with much joy, bore all kind of herbs and garlands of flowers home to their houses, kissing and embracing the steps where the goddess had passed. However, I could not do as the rest did, for my mind would not allow me to depart one foot away. This was how eager I was to behold the beauty of the goddess, remembering the great misery I had endured. 1
1.19
After I had related to them of all my former miseries and present joys, I went before the face of the goddess and hired a house within the cloister of the temple so that I might continually be ready to serve of the goddess. I also wanted to be in continual contact with the company of the priests so that I could become wholly devoted to the goddess, and become an inseparable worshipper of her divine name. It happened that the goddess often appeared to me in the night, urging and commanding me to take the order of her religion. But I, though I greatly desired to do so, was held back because of fear. I considered her discipline was hard and difficult, the chastity of the priests intolerable, and the life austere and subject to many inconveniences. Being thus in doubt, I refrained from all those things as seeming impossible. 1
1.21
This done, I retired to the service of the goddess in hope of greater benefits. I considered that I had received a sign and token whereby my courage increased more and more each day to take up the orders and sacraments of the temple. Thus I often communed with the priest, desiring him greatly to give me the degree of the religion. But he, a man of gravity and well-renowned in the order of priesthood, deferred my desire from day to day. He comforted me and gave me better hope, just like as parents who commonly bridle the desires of their children when they attempt or endeavor any unprofitable thing. He said that the day when any one would be admitted into their order is appointed by the goddess. He said that the priest who would minister the sacrifice is chosen by her providence, and the necessary charges of the ceremonies is allotted by her command. Regarding all these things he urged me to attend with marvelous patience, and he told me that I should beware either of too much haste or too great slackness. He said that there was like danger if, being called, I should delay or, not being called. I should be hasty. Moreover he said that there were none in his company either of so desperate a mind or who were so rash and hardy that they would attempt anything without the command of the goddess. If anyone were to do so, he should commit a deadly offence, considering how it was in the power of the goddess to condemn and save all persons. And if anyone should be at the point of death and on the path to damnation, so that he might be capable of receiving the secrets of the goddess, it was in her power by divine providence to reduce him to the path of health, as though by a certain kind of regeneration. Finally he said that I must attend the celestial precept, although it was evident and plain that the goddess had already vouchsafed to call and appoint me to her ministry. He urged me to refrain from profane and unlawful foods just like those priests who had already been received. This was so that I might come more apt and clean to the knowledge of the secrets of religion. 1
1.22
I obeyed these words and, attentive with meek and laudable silence, I daily served at the temple. In the end the wholesome gentleness of the goddess did not deceive me, for in the night she appeared to me in a vision. She showed me that the day had come which I had wished for so long. She told me what provision and charges I should attend to, and how she had appointed her principal priest Mithras to be minister with me in my sacrifices.When I heard these divine commands I greatly rejoiced. I arose before dawn to speak with the great priest, whom I happened to see coming out of his chamber. Then I saluted him and thought that I should ask for his counsel with a bold courage. But as soon as he perceived me, he began first to say: “O Lucius, now I know well that you are most happy and blessed, whom the divine goddess accepts with such mercy. Why do you delay? Behold, it is the day which you desired, when you shall receive at my hands the order of religion and know the most pure secrets of the gods.” Whereupon the old man took me by the hand and led me to the gate of the great temple. Immediately upon entering he made a solemn celebration and, after morning sacrifice had ended, he brought books out of the secret place of the temple. These were partly written in unknown characters, and partly painted with figures of beasts declaring briefly every sentence. The heads and tails of some were turned in the shape of a wheel and were strange and impossible for profane people to read. There he interpreted to me such things as were necessary for the use and preparation of my order. 1
1.23
This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane. 1
1.24
When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way: 1
1.25
“O holy and blessed lady, the perpetual comfort of humankind: you, by your bounty and grace, nourish all the world and listen with great affection to the adversities of the miserable. As a loving mother you take no rest, neither are you idle at any time in bestowing benefits and succoring all men on land as well as on the sea. You are she who puts away all storms and dangers from man’s life by your right hand. Whereby also you restrain the fatal dispositions, appease the great tempests of fortune, and keep back the course of the stars. The celestial gods honor you and the infernal gods keep you in reverence. You encompass all the world, you give light to the sun, you govern the world, you strike down the power of hell. Because of you the times return and the planets rejoice, and the elements serve you. At your command the winds blow, the clouds increase, the seeds prosper, and the fruits prevail. The birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea tremble at your majesty. But my spirit is not able to give you sufficient praise, my patrimony is unable to satisfy your sacrifice, my voice has no power to utter that which I think. No, not if I had a thousand mouths and so many tongues. However, as a good religious person and, according to my estate, I will always keep you in remembrance and close you within my breast.” When I had ended my prayer, I went to embrace the great priest Mithras, my spiritual father, and to demand his pardon, since I was unable to recompense the good which he had done to me. 1
1.27
But it happened that, while I reasoned with myself and while I examined the issue with the priests, there came a new and marvelous thought in my mind. I realized that I was only consecrated to the goddess Isis, but not sacred to the religion of great Osiris, the sovereign father of all the goddesses. Between them, although there was a religious unity and concord, yet there was a great difference of order and ceremony. And because it was necessary that I should likewise be a devotee of Osiris, there was no long delay. For the night after there appeared to me one of that order, covered with linen robes. He held in his hands spears wrapped in ivy and other things not appropriate to declare. Then he left these things in my chamber and, sitting in my seat, recited to me such things as were necessary for the sumptuous banquet for my initiation. And so that I might know him again, he showed me how the ankle of his left foot was somewhat maimed, which gave him a slight limp.Afterwards I manifestly knew the will of the god Osiris. When matins ended, I went from one priest to another to find the one who had the halting mark on his foot, according to my vision. At length I found it true. I perceived one of the company of the priests who had not only the token of his foot, but the stature and habit of his body, resembling in every point the man who appeared in the nigh. He was called Asinius Marcellus, a name appropriate to my transformation. By and by I went to him and he knew well enough all the matter. He had been admonished by a similar precept in the night. For the night before, as he dressed the flowers and garlands about the head of the god Osiris, he understood from the mouth of the image (which told the predestinations of all men) how the god had sent him a poor man of Madauros. To this man the priest was supposed to minister his sacraments so that he could receive a reward by divine providence, and the other glory for his virtuous studies. 1
1.28
Thus I was initiated into the religion, but my desire was delayed by reason of my poverty. I had spent a great part of my goods in travel and peregrination, but most of all the cost of living in the city of Rome had dwindled my resources. In the end, being often stirred forward with great trouble of mind, I was forced to sell my robe for a little money which was nevertheless sufficient for all my affairs. Then the priest spoke to me saying, “How is it that for a little pleasure you are not afraid to sell your vestments, yet when you enter into such great ceremonies you fear to fall into poverty? Prepare yourself and abstain from all animal meats, beasts and fish.” In the meantime I frequented the sacrifices of Serapis, which were done in the night. This gave me great comfort to my peregrination, and ministered to me more plentiful living since I gained some money by pleading in the courts in the Latin language. 1
1.29
Immediately afterwards I was called upon by the god Osiris and admonished to receive a third order of religion. Then I was greatly astonished, because I could not tell what this new vision signified or what the intent of the celestial god was. I began to suspect the former priests of having given me ill counsel, and I feared that they had not faithfully instructed me. While I was, as it were, incensed because of this, the god Osiris appeared to me the following night and gave me admonition, saying, “There is no reason why you should be afraid of these many orders of religion, or that something has been omitted. You should rather rejoice since as it has pleased the gods to call upon you three times, whereas most do not achieve the order even once. Wherefore you should think yourself happy because of our great benefits. And know that the initiation which you must now receive is most necessary if you mean to persevere in the worship of the goddess. You will be able to participate in solemnity on the festival day adorned in the blessed habit. This shall be a glory and source of renown for you. ' None
8. Tertullian, Apology, 16 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Ass, in Greek Cult • Seth-Typhon, and ass • Types of Animals Sacrificed, Worship of an Ass • popular responses (to Christianity), charges of cannibalism, ass-worship, magic etc

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 520, 521; Esler (2000), The Early Christian World, 877; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5

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16 For, like some others, you are under the delusion that our god is an ass's head. Cornelius Tacitus first put this notion into people's minds. In the fifth book of his histories, beginning the (narrative of the) Jewish war with an account of the origin of the nation; and theorizing at his pleasure about the origin, as well as the name and the religion of the Jews, he states that having been delivered, or rather, in his opinion, expelled from Egypt, in crossing the vast plains of Arabia, where water is so scanty, they were in extremity from thirst; but taking the guidance of the wild asses, which it was thought might be seeking water after feeding, they discovered a fountain, and thereupon in their gratitude they consecrated a head of this species of animal. And as Christianity is nearly allied to Judaism, from this, I suppose, it was taken for granted that we too are devoted to the worship of the same image. But the said Cornelius Tacitus (the very opposite of tacit in telling lies) informs us in the work already mentioned, that when Cneius Pompeius captured Jerusalem, he entered the temple to see the arcana of the Jewish religion, but found no image there. Yet surely if worship was rendered to any visible object, the very place for its exhibition would be the shrine; and that all the more that the worship, however unreasonable, had no need there to fear outside beholders. For entrance to the holy place was permitted to the priests alone, while all vision was forbidden to others by an outspread curtain. You will not, however, deny that all beasts of burden, and not parts of them, but the animals entire, are with their goddess Epona objects of worship with you. It is this, perhaps, which displeases you in us, that while your worship here is universal, we do homage only to the ass. Then, if any of you think we render superstitious adoration to the cross, in that adoration he is sharer with us. If you offer homage to a piece of wood at all, it matters little what it is like when the substance is the same: it is of no consequence the form, if you have the very body of the god. And yet how far does the Athenian Pallas differ from the stock of the cross, or the Pharian Ceres as she is put up uncarved to sale, a mere rough stake and piece of shapeless wood? Every stake fixed in an upright position is a portion of the cross; we render our adoration, if you will have it so, to a god entire and complete. We have shown before that your deities are derived from shapes modelled from the cross. But you also worship victories, for in your trophies the cross is the heart of the trophy. The camp religion of the Romans is all through a worship of the standards, a setting the standards above all gods. Well, as those images decking out the standards are ornaments of crosses. All those hangings of your standards and banners are robes of crosses. I praise your zeal: you would not consecrate crosses unclothed and unadorned. Others, again, certainly with more information and greater verisimilitude, believe that the sun is our god. We shall be counted Persians perhaps, though we do not worship the orb of day painted on a piece of linen cloth, having himself everywhere in his own disk. The idea no doubt has originated from our being known to turn to the east in prayer. But you, many of you, also under pretence sometimes of worshipping the heavenly bodies, move your lips in the direction of the sunrise. In the same way, if we devote Sun-day to rejoicing, from a far different reason than Sun-worship, we have some resemblance to those of you who devote the day of Saturn to ease and luxury, though they too go far away from Jewish ways, of which indeed they are ignorant. But lately a new edition of our god has been given to the world in that great city: it originated with a certain vile man who was wont to hire himself out to cheat the wild beasts, and who exhibited a picture with this inscription: The God of the Christians, born of an ass. He had the ears of an ass, was hoofed in one foot, carried a book, and wore a toga. Both the name and the figure gave us amusement. But our opponents ought straightway to have done homage to this biformed divinity, for they have acknowledged gods dog-headed and lion-headed, with horn of buck and ram, with goat-like loins, with serpent legs, with wings sprouting from back or foot. These things we have discussed ex abundanti, that we might not seem willingly to pass by any rumor against us unrefuted. Having thoroughly cleared ourselves, we turn now to an exhibition of what our religion really is. "" None
9. Augustine, The City of God, 18.18 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Asinus Aureus, as autobiographical • Asinus Aureus, as satire • Asinus Aureus, as translation • Asinus Aureus, titles of • Ass, hateful to Isis • Augustine, St., on meaning of Golden Ass • Isis, ass hateful to • asses, metamorphosis into as degrading

 Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 40, 111, 112, 170, 198, 199, 200; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 11

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18.18 Perhaps our readers expect us to say something about this so great delusion wrought by the demons; and what shall we say but that men must fly out of the midst of Babylon? Isaiah 48:20 For this prophetic precept is to be understood spiritually in this sense, that by going forward in the living God, by the steps of faith, which works by love, we must flee out of the city of this world, which is altogether a society of ungodly angels and men. Yea, the greater we see the power of the demons to be in these depths, so much the more tenaciously must we cleave to the Mediator through whom we ascend from these lowest to the highest places. For if we should say these things are not to be credited, there are not wanting even now some who would affirm that they had either heard on the best authority, or even themselves experienced, something of that kind. Indeed we ourselves, when in Italy, heard such things about a certain region there where landladies of inns, imbued with these wicked arts, were said to be in the habit of giving to such travellers as they chose, or could manage, something in a piece of cheese by which they were changed on the spot into beasts of burden, and carried whatever was necessary, and were restored to their own form when the work was done. Yet their mind did not become bestial, but remained rational and human, just as Apuleius, in the books he wrote with the title of The Golden Ass, has told, or feigned, that it happened to his own self that, on taking poison, he became an ass, while retaining his human mind. These things are either false, or so extraordinary as to be with good reason disbelieved. But it is to be most firmly believed that Almighty God can do whatever He pleases, whether in punishing or favoring, and that the demons can accomplish nothing by their natural power (for their created being is itself angelic, although made malign by their own fault), except what He may permit, whose judgments are often hidden, but never unrighteous. And indeed the demons, if they really do such things as these on which this discussion turns, do not create real substances, but only change the appearance of things created by the true God so as to make them seem to be what they are not. I cannot therefore believe that even the body, much less the mind, can really be changed into bestial forms and lineaments by any reason, art, or power of the demons; but the phantasm of a man which even in thought or dreams goes through innumerable changes may, when the man's senses are laid asleep or overpowered, be presented to the senses of others in a corporeal form, in some indescribable way unknown to me, so that men's bodies themselves may lie somewhere, alive, indeed, yet with their senses locked up much more heavily and firmly than by sleep, while that phantasm, as it were embodied in the shape of some animal, may appear to the senses of others, and may even seem to the man himself to be changed, just as he may seem to himself in sleep to be so changed, and to bear burdens; and these burdens, if they are real substances, are borne by the demons, that men may be deceived by beholding at the same time the real substance of the burdens and the simulated bodies of the beasts of burden. For a certain man called Pr stantius used to tell that it had happened to his father in his own house, that he took that poison in a piece of cheese, and lay in his bed as if sleeping, yet could by no means be aroused. But he said that after a few days he as it were woke up and related the things he had suffered as if they had been dreams, namely, that he had been made a sumpter horse, and, along with other beasts of burden, had carried provisions for the soldiers of what is called the Rhœtian Legion, because it was sent to Rhœtia. And all this was found to have taken place just as he told, yet it had seemed to him to be his own dream. And another man declared that in his own house at night, before he slept, he saw a certain philosopher, whom he knew very well, come to him and explain to him some things in the Platonic philosophy which he had previously declined to explain when asked. And when he had asked this philosopher why he did in his house what he had refused to do at home, he said, I did not do it, but I dreamed I had done it. And thus what the one saw when sleeping was shown to the other when awake by a phantasmal image. These things have not come to us from persons we might deem unworthy of credit, but from informants we could not suppose to be deceiving us. Therefore what men say and have committed to writing about the Arcadians being often changed into wolves by the Arcadian gods, or demons rather, and what is told in song about Circe transforming the companions of Ulysses, if they were really done, may, in my opinion, have been done in the way I have said. As for Diomede's birds, since their race is alleged to have been perpetuated by constant propagation, I believe they were not made through the metamorphosis of men, but were slyly substituted for them on their removal, just as the hind was for Iphigenia, the daughter of king Agamemnon. For juggleries of this kind could not be difficult for the demons if permitted by the judgment of God; and since that virgin was afterwards, found alive it is easy to see that a hind had been slyly substituted for her. But because the companions of Diomede were of a sudden nowhere to be seen, and afterwards could nowhere be found, being destroyed by bad avenging angels, they were believed to have been changed into those birds, which were secretly brought there from other places where such birds were, and suddenly substituted for them by fraud. But that they bring water in their beaks and sprinkle it on the temple of Diomede, and that they fawn on men of Greek race and persecute aliens, is no wonderful thing to be done by the inward influence of the demons, whose interest it is to persuade men that Diomede was made a god, and thus to beguile them into worshipping many false gods, to the great dishonor of the true God; and to serve dead men, who even in their lifetime did not truly live, with temples, altars, sacrifices, and priests, all which, when of the right kind, are due only to the one living and true God. "" None
10. None, None, nan
 Tagged with subjects: • Apuleius Golden Ass • Asinus Aureus, and Greek ideal novels • Asinus Aureus, as satire • Asinus Aureus, as translation • Asinus Aureus, ending of as (un)surprising • Asinus Aureus, titles of • Ass, hateful to Isis, removes loathsome skin • Devotees, adore token of highest deitys power in transformation of ass, band of • asses • asses, connected with lower classes

 Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 3, 5, 11, 13, 46, 47, 162, 165, 166, 168, 169, 170, 173, 174, 175, 177, 178, 181, 182, 183, 193, 196, 198, 204; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 14; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 192, 324




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