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Tiresias: The Ancient Mediterranean Religions Source Database



4471
Diodorus Siculus, Historical Library, 4.25.3


nan And after he had devoted his entire time to his education and had learned whatever the myths had to say about the gods, he journeyed to Egypt, where he further increased his knowledge and so became the greatest man among the Greeks both for his knowledge of the gods and for their rites, as well as for his poems and songs.


Intertexts (texts cited often on the same page as the searched text):

6 results
1. Herodotus, Histories, 2.81 (5th cent. BCE - 5th cent. BCE)

2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.
2. Diodorus Siculus, Historical Library, 1.22.7, 1.23.6-1.23.7, 1.69.3-1.69.4, 1.96 (1st cent. BCE - 1st cent. BCE)

1.22.7.  Consequently the Greeks too, inasmuch as they received from Egypt the celebrations of the orgies and the festivals connected with Dionysus, honour this member in both the mysteries and the initiatory rites and sacrifices of this god, giving it the name "phallus. 1.23.6.  The fatherhood of the child he attributed to Zeus, in this way magnifying Osiris and averting slander from his violated daughter; and this is the reason why the tale was given out among the Greeks to the effect that Semelê, the daughter of Cadmus, was the mother of Osiris by Zeus. Now at a later time Orpheus, who was held in high regard among the Greeks for his singing, initiatory rites, and instructions on things divine, was entertained as a guest by the descendants of Cadmus and accorded unusual honours in Thebes. 1.23.7.  And since he had become conversant with the teachings of the Egyptians about the gods, he transferred the birth of the ancient Osiris to more recent times, and, out of regard for the descendants of Cadmus, instituted a new initiation, in the ritual of which the initiates were given the account that Dionysus had been born of Semelê and Zeus. And the people observed these initiatory rites, partly because they were deceived through their ignorance, partly because they were attracted to them by the trustworthiness of Orpheus and his reputation in such matters, and most of all because they were glad to receive the god as a Greek, which, as has been said, is what he was considered to be. 1.69.3.  and for that reason those men who have won the greatest repute in intellectual things have been eager to visit Egypt in order to acquaint themselves with its laws and institutions, which they considered to be worthy of note. 1.69.4.  For despite the fact that for the reasons mentioned above strangers found it difficult in early times to enter the country, it was nevertheless eagerly visited by Orpheus and the poet Homer in the earliest times and in later times by many others, such as Pythagoras of Samos and Solon the lawgiver. 1.96. 1.  But now that we have examined these matters, we must enumerate what Greeks, who have won fame for their wisdom and learning, visited Egypt in ancient times, in order to become acquainted with its customs and learning.,2.  For the priests of Egypt recount from the records of their sacred books that they were visited in early times by Orpheus, Musaeus, Melampus, and Daedalus, also by the poet Homer and Lycurgus of Sparta, later by Solon of Athens and the philosopher Plato, and that there also came Pythagoras of Samos and the mathematician Eudoxus, as well as Democritus of Abdera and Oenopides of Chios.,3.  As evidence for the visits of all these men they point in some cases to their statues and in others to places or buildings which bear their names, and they offer proofs from the branch of learning which each one of these men pursued, arguing that all the things for which they were admired among the Greeks were transferred from Egypt.,4.  Orpheus, for instance, brought from Egypt most of his mystic ceremonies, the orgiastic rites that accompanied his wanderings, and his fabulous account of his experiences in Hades.,5.  For the rite of Osiris is the same as that of Dionysus and that of Isis very similar to that of Demeter, the names alone having been interchanged; and the punishments in Hades of the unrighteous, the Fields of the Righteous, and the fantastic conceptions, current among the many, which are figments of the imagination — all these were introduced by Orpheus in imitation of the Egyptian funeral customs.,6.  Hermes, for instance, the Conductor of Souls, according to the ancient Egyptian custom, brings up the body of the Apis to a certain point and then gives it over to one who wears the mask of Cerberus. And after Orpheus had introduced this notion among the Greeks, Homer followed it when he wrote: Cyllenian Hermes then did summon forth The suitors's souls, holding his wand in hand. And again a little further on he says: They passed Oceanus' streams, the Gleaming Rock, The Portals of the Sun, the Land of Dreams; And now they reached the Meadow of Asphodel, Where dwell the Souls, the shades of men outworn.,7.  Now he calls the river "Oceanus" because in their language the Egyptians speak of the Nile as Oceanus; the "Portals of the Sun" (Heliopulai) is his name for the city of Heliopolis; and "Meadows," the mythical dwelling of the dead, is his term for the place near the lake which is called Acherousia, which is near Memphis, and around it are fairest meadows, of a marsh-land and lotus and reeds. The same explanation also serves for the statement that the dwelling of the dead is in these regions, since the most and the largest tombs of the Egyptians are situated there, the dead being ferried across both the river and Lake Acherousia and their bodies laid in the vaults situated there.,8.  The other myths about Hades, current among the Greeks, also agree with the customs which are practised even now in Egypt. For the boat which receives the bodies is called baris, and the passenger's fee is given to the boatman, who in the Egyptian tongue is called charon.,9.  And near these regions, they say, are also the "Shades," which is a temple of Hecate, and "portals" of Cocytus and Lethe, which are covered at intervals with bands of bronze. There are, moreover, other portals, namely, those of Truth, and near them stands a headless statue of Justice.
3. Strabo, Geography, 7 (1st cent. BCE - 1st cent. BCE)

4. Lucian, The Dance, 79 (2nd cent. CE - 2nd cent. CE)

5. Arnobius, Against The Gentiles, 5.19 (3rd cent. CE - 4th cent. CE)

6. Orphic Hymns., Fragments, 47, 98, 44



Subjects of this text:

subject book bibliographic info
alexandria Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
burial practices Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
dionysus deJauregui, Orphism and Christianity in Late Antiquity (2010), 74, 266
egypt/egyptian de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 57
egypt Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156; deJauregui, Orphism and Christianity in Late Antiquity (2010), 74
eleusis deJauregui, Orphism and Christianity in Late Antiquity (2010), 266
elysium Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
family, married couples Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
immortality, of gods, acquired immortality, post-mortem Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
lamentation Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
maenadism deJauregui, Orphism and Christianity in Late Antiquity (2010), 266
magic deJauregui, Orphism and Christianity in Late Antiquity (2010), 266
music deJauregui, Orphism and Christianity in Late Antiquity (2010), 266
netherworld, egypt Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
omophagy deJauregui, Orphism and Christianity in Late Antiquity (2010), 266
orpheus, literary author de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 57
orpheus, orphic gold leaves Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
orpheus, transmitter of mysteries de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 57
orphic, see hieros logos de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 57
osiris Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 57
paganism deJauregui, Orphism and Christianity in Late Antiquity (2010), 266
plato / (neo-)platonism deJauregui, Orphism and Christianity in Late Antiquity (2010), 74
post-mortality belief, egyptian context Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
post-mortality belief, fear Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
post-mortality belief, representation of, egyptian context Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
post-mortality belief, suffering Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
priests, priestess de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 57
rites, ritual de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 57
rites deJauregui, Orphism and Christianity in Late Antiquity (2010), 74, 266
rituals, funerary Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
telete deJauregui, Orphism and Christianity in Late Antiquity (2010), 74
theology, theologians de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 57
titans deJauregui, Orphism and Christianity in Late Antiquity (2010), 74
tombs' Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 156
zeus deJauregui, Orphism and Christianity in Late Antiquity (2010), 74, 266