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Tiresias: The Ancient Mediterranean Religions Source Database



111
Aelius Aristides, Orations, 50.21
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Intertexts (texts cited often on the same page as the searched text):

2 results
1. Aelius Aristides, Orations, 2.431, 47.7-47.52, 47.54-47.56, 47.65, 48.2, 48.7, 48.30-48.33, 48.40, 49.4, 49.13, 49.21-49.24, 49.26-49.29, 49.37, 49.39, 49.43, 49.45-49.46, 49.48, 50.1, 50.11, 50.14-50.20, 50.22-50.31, 50.34, 50.38-50.62, 50.64-50.66, 50.69-50.102, 50.106, 51.1-51.4, 51.8, 51.22, 51.24, 51.26, 51.31, 51.35-51.36, 51.38, 51.42-51.47, 51.49-51.52, 51.57-51.66 (2nd cent. CE - 2nd cent. CE)

2. Apuleius, The Golden Ass, 2.4, 8.30, 11.5-11.6, 11.28, 11.30 (2nd cent. CE - 2nd cent. CE)

11.5. “Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way. 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.” 11.28. 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.


Subjects of this text:

subject book bibliographic info
aelius aristides, and asclepius Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75
aelius aristides, relationship with priests of asclepius at pergamum Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75
aelius aristides, sacred tales Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 299
aelius aristides Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75
alexander peloplaton Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 14
apollo, a. at gryneion Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75
apollo, a. on mount milyas Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75
apuleius, golden ass Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 299
aristides, aristidess illness Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6
aristides, as orator Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6
aristides, as sophist Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 14
aristides Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6, 14
asclepieion in pergamum Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75
asclepius Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6, 14
choral performances Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75
cyzicus Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6
deity, viewed by human Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 299
dio chrysostom Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 14
dream, healing dream Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6
dream Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 14
dreams and visions, examples, aelius aristides Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 399, 403
dreams and visions, examples, popular, personal, therapeutic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 399, 403
emotional responses to dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 403
emotional responses within dreams, distress, terror Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 403
emotional responses within dreams, joy Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 403
ephesus Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6, 14
epiphany, in golden ass Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 299
hadrian Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75
health Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 14
herodes atticus Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 14
mysteries Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 14
oratory Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6, 14
pergamum Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6
philostratus Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 14
polemo Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 14
rome Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6
sacrifice' Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75
scopelian Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 14
smyrna Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6, 14
sophists Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 14
viewing, of deity by human Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 299
vision Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6
zeus, z. at olympia Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 75