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Tiresias: The Ancient Mediterranean Religions Source Database



11970
Epigraphy, Ricis, 113/0545
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Intertexts (texts cited often on the same page as the searched text):

8 results
1. Sophocles, Oedipus The King, 27, 26 (5th cent. BCE - 5th cent. BCE)

2. Diodorus Siculus, Historical Library, 1.25.2-1.25.5, 1.27.3-1.27.5 (1st cent. BCE - 1st cent. BCE)

1.25.2.  Osiris has been given the name Sarapis by some, Dionysus by others, Pluto by others, Ammon by others, Zeus by some, and many have considered Pan to be the same god; and some say that Sarapis is the god whom the Greeks call Pluto. As for Isis, the Egyptians say that she was the discoverer of many health-giving drugs and was greatly versed in the science of healing; 1.25.3.  consequently, now that she has attained immortality, she finds her greatest delight in the healing of mankind and gives aid in their sleep to those who call upon her, plainly manifesting both her very presence and her beneficence towards men who ask her help. 1.25.4.  In proof of this, as they say, they advance not legends, as the Greeks do, but manifest facts; for practically the entire inhabited world is their witness, in that it eagerly contributes to the honours of Isis because she manifests herself in healings. 1.25.5.  For standing above the sick in their sleep she gives them aid for their diseases and works remarkable cures upon such as submit themselves to her; and many who have been despaired of by their physicians because of the difficult nature of their malady are restored to health by her, while numbers who have altogether lost the use of their eyes or of some other part of their body, whenever they turn for help to this goddess, are restored to their previous condition. 1.27.3.  Now I am not unaware that some historians give the following account of Isis and Osiris: The tombs of these gods lie in Nysa in Arabia, and for this reason Dionysus is also called Nysaeus. And in that place there stands also a stele of each of the gods bearing an inscription in hieroglyphs. 1.27.4.  On the stele of Isis it runs: "I am Isis, the queen of every land, she who was instructed of Hermes, and whatsoever laws I have established, these can no man make void. I am the eldest daughter of the youngest god Cronus; I am the wife and sister of the king Osiris; I am she who first discovered fruits for mankind; I am the mother of Horus the king; I am she who riseth in the star that is in the Constellation of the Dog; by me was the city of Bubastus built. Farewell, farewell, O Egypt that nurtured me. 1.27.5.  And on the stele of Osiris the inscription is said to run: "My father is Cronus, the youngest of all the gods, and I am Osiris the king, who campaigned over every country as far as the uninhabited regions of India and the lands to the north, even to the sources of the river Ister, and again to the remaining parts of the world as far as Oceanus. I am the eldest son of Cronus, and being sprung from a fair and noble egg I was begotten a seed of kindred birth to Day. There is no region of the inhabited world to which I have not come, dispensing to all men the things of which I was the discoverer.
3. Libanius, Orations, 1.143 (4th cent. CE - 4th cent. CE)

4. Epigraphy, Ig X,2 1, 254

5. Epigraphy, Ig Xii,5, 739, 14

6. Epigraphy, Ik Kyme, 41

7. Epigraphy, Seg, 9.192, 26.821

8. Epigraphy, Ricis, 202/1101, 202/1801, 302/0204, 306/0201, 701/0103, 114/0202



Subjects of this text:

subject book bibliographic info
andros,ios Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 59
andros,telmessos Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 59
andros,thessaloniki Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 59
andros Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 59
andros isis aretalogy Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
apuleius Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 132
aretalogy Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 155
asklepios,as alternative to physicians Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
astrology and astrologers,references to seeking divine aid in astrological treatises Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
athenodoros dipinto as aretalogy,for isis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
bes and dionysos cult,worship beyond egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
burial Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 155
cyrene isieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
cyrene isis aretalogy Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
diodoros,of sicily,historian Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 155
dreams (in greek and latin literature),diodorus of sicily,library of history Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
incubation,pattern of fleeing (καταφεύγειν) to healing gods Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
ios,cyclades Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 155
ios isis aretalogy Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
isis,and aretalogies Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 155
isis,and eye ailments Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
isis,as healing god Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
isis,as protector against plague Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
isis,at cyrene Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
isis,diodorus passages interpretation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
isis,worship beyond egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
kassandreia isis aretalogy Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
kyme,aiolis Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 155
kyme isis aretalogy Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
libanius,and asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
maroneia egyptian sanctuary isis aretalogy Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
memphis,isis aretalogy (lost) Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
memphis Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 59
physicians,gods viewed as alternatives to physicians Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
plague,affecting female fertility Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
plague,isis as protector against plague Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
telmessos,karia Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 155
telmessos isis aretalogy Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
thebes (greece),in sophocles,oedipus tyrannus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
thessalonika egyptian sanctuary,isis aretalogy' Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
thessalonika egyptian sanctuary,isis aretalogy Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
thessalonike,macedonia Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 155