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
canopus	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 144 Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 353, 354 Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 81, 147, 302, 304
canopus, decree	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 134
canopus, dedication by victors in antinoeia games	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 518
canopus, dedicatory relief for isis and osiris	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 352
canopus, isieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 361
canopus, isis, at	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 361, 369
canopus, mythological figures, excluding olympian gods and their offspring	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 339, 340
canopus, named for mythological helmsman	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 339, 340
canopus, osiris, at	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 340, 352
canopus, osiris, in	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 38
canopus, sarapieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 339, 340, 369, 431
canopus, sarapieion, alexandria sarapieion, relationship to	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 339, 340
canopus, sarapieion, and divinatory incubation	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 380, 382, 383
canopus, sarapieion, and therapeutic incubation	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 339, 340, 343
canopus, sarapieion, closure in late antiquity	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 370
canopus, sarapieion, physical remains	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 339
canopus, sarapieion, possible link to aretalogies	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 342, 343
canopus, sarapieion, possible presence of oracle	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 28, 383, 386
canopus, sarapis in	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17
canopus, sarapis in osiris in	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 38
canopus, sarapis, cult of in thessalonica, in	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17
canopus, star	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 67, 68
canopus, tibur, hadrian’s villa	Rizzi (2010), Hadrian and the Christians, 28, 29, 30, 31, 41, 47, 54, 58, 59, 60, 71, 72, 73, 74, 75, 76, 77, 79, 80, 81, 82, 89, 90, 91, 93, 94, 95, 97, 98, 101, 103, 104, 107, 108, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 142, 143, 144, 145, 146, 147, 148, 149, 150

List of validated texts:

3 validated results for "canopus"

1. Tacitus, Histories, 4.81 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Alexandria Sarapieion, relationship to Canopus Sarapieion • Canopus Sarapieion • Canopus Sarapieion, and therapeutic incubation • Canopus Sarapieion, physical remains • Canopus, named for mythological helmsman • Mythological figures (excluding Olympian gods and their offspring), Canopus • Tibur, Hadrian’s Villa, Canopus

Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 339; Rizzi (2010), Hadrian and the Christians, 120

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4.81 \xa0During the months while Vespasian was waiting at Alexandria for the regular season of the summer winds and a settled sea, many marvels continued to mark the favour of heaven and a certain partiality of the gods toward him. One of the common people of Alexandria, well known for his loss of sight, threw himself before Vespasian's knees, praying him with groans to cure his blindness, being so directed by the god Serapis, whom this most superstitious of nations worships before all others; and he besought the emperor to deign to moisten his cheeks and eyes with his spittle. Another, whose hand was useless, prompted by the same god, begged Caesar to step and trample on it. Vespasian at first ridiculed these appeals and treated them with scorn; then, when the men persisted, he began at one moment to fear the discredit of failure, at another to be inspired with hopes of success by the appeals of the suppliants and the flattery of his courtiers: finally, he directed the physicians to give their opinion as to whether such blindness and infirmity could be overcome by human aid. Their reply treated the two cases differently: they said that in the first the power of sight had not been completely eaten away and it would return if the obstacles were removed; in the other, the joints had slipped and become displaced, but they could be restored if a healing pressure were applied to them. Such perhaps was the wish of the gods, and it might be that the emperor had been chosen for this divine service; in any case, if a cure were obtained, the glory would be Caesar's, but in the event of failure, ridicule would fall only on the poor suppliants. So Vespasian, believing that his good fortune was capable of anything and that nothing was any longer incredible, with a smiling countece, and amid intense excitement on the part of the bystanders, did as he was asked to do. The hand was instantly restored to use, and the day again shone for the blind man. Both facts are told by eye-witnesses even now when falsehood brings no reward."" None

2. Socrates Scholasticus, Ecclesiastical History, 5.16 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Canopus • Tibur, Hadrian’s Villa, Canopus

Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 81; Rizzi (2010), Hadrian and the Christians, 136

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5.16 At the solicitation of Theophilus bishop of Alexandria the emperor issued an order at this time for the demolition of the heathen temples in that city; commanding also that it should be put in execution under the direction of Theophilus. Seizing this opportunity, Theophilus exerted himself to the utmost to expose the pagan mysteries to contempt. And to begin with, he caused the Mithreum to be cleaned out, and exhibited to public view the tokens of its bloody mysteries. Then he destroyed the Serapeum, and the bloody rights of the Mithreum he publicly caricatured; the Serapeum also he showed full of extravagant superstitions, and he had the phalli of Priapus carried through the midst of the forum. The pagans of Alexandria, and especially the professors of philosophy, were unable to repress their rage at this exposure, and exceeded in revengeful ferocity their outrages on a former occasion: for with one accord, at a preconcerted signal, they rushed impetuously upon the Christians, and murdered every one they could lay hands on. The Christians also made an attempt to resist the assailants, and so the mischief was the more augmented. This desperate affray was prolonged until satiety of bloodshed put an end to it. Then it was discovered that very few of the heathens had been killed, but a great number of Christians; while the number of wounded on each side was almost innumerable. Fear then possessed the pagans on account of what was done, as they considered the emperor's displeasure. For having done what seemed good in their own eyes, and by their bloodshed having quenched their courage, some fled in one direction, some in another, and many quitting Alexandria, dispersed themselves in various cities. Among these were the two grammarians Helladius and Ammonius, whose pupil I was in my youth at Constantinople. Helladius was said to be the priest of Jupiter, and Ammonius of Simius. Thus this disturbance having been terminated, the governor of Alexandria, and the commander-in-chief of the troops in Egypt, assisted Theophilus in demolishing the heathen temples. These were therefore razed to the ground, and the images of their gods molten into pots and other convenient utensils for the use of the Alexandrian church; for the emperor had instructed Theophilus to distribute them for the relief of the poor. All the images were accordingly broken to pieces, except one statue of the god before mentioned, which Theophilus preserved and set up in a public place; 'Lest,' said he, 'at a future time the heathens should deny that they had ever worshipped such gods.' This action gave great umbrage to Ammonius the grammarian in particular, who to my knowledge was accustomed to say that 'the religion of the Gentiles was grossly abused in that that single statue was not also molten, but preserved, in order to render that religion ridiculous.' Helladius however boasted in the presence of some that he had slain in that desperate onset nine men with his own hand. Such were the doings at Alexandria at that time. "" None

3. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Canopus • Tibur, Hadrian’s Villa, Canopus

Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 302; Rizzi (2010), Hadrian and the Christians, 127

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.

Tiresias: The Ancient Mediterranean Religions Source Database