Tiresias: The Ancient Mediterranean Religions Source Database

7423

Libanius, Orations, 1.143
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Intertexts (texts cited often on the same page as the searched text):

8 results
1. Diodorus Siculus, Historical Library, 1.25.2-1.25.5 (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.
2. Philostratus The Athenian, Life of Apollonius, 1.7 (2nd cent. CE - missingth cent. CE) 1.7. ON reaching the age when children are taught their letters, he showed great strength of memory and power of application; and his tongue affected the Attic dialect, nor was his accent corrupted by the race he lived among. All eyes were turned upon him, for he was, moreover, conspicuous for his beauty. When he reached his fourteenth year, his father brought him to Tarsus, to Euthydemus the teacher from Phoenicia. Now Euthydemus was a good rhetor, and began his education; but, though he was attached to his teacher, he found the atmosphere of the city harsh and strange and little conducive to the philosophic life, for nowhere are men more addicted than here to luxury; jesters and full of insolence are they all; and they attend more to their fine linen than the Athenians did to wisdom; and a stream called the Cydnus runs through their city, along the banks of which they sit like so many water-fowl. Hence the words which Apollonius addresses to them in his letter: Be done with getting drunk upon your water. He therefore transferred his teacher, with his father's consent, to the town of Aegae, which was close by, where he found a peace congenial to one who would be a philosopher, and a more serious school of study and a sanctuary of Asclepius, where that god reveals himself in person to men. There he had as his companions in philosophy followers of Plato and Chrysippus and peripatetic philosophers. And he diligently attended also to the discourses of Epicurus, for he did not despise these either, although it was to those of Pythagoras that he applied himself with unspeakable wisdom and ardor. However, his teacher of the Pythagorean system was not a very serious person, nor one who practiced in his conduct the philosophy he taught; for he was the slave of his belly and appetites, and modeled himself upon Epicurus. And this man was Euxenus from the town of Heraclea in Pontus, and he knew the principles of Pythagoras just as birds know what they learn from men; for the birds will wish you farewell, and say Good day or Zeus help you, and such like, without understanding what they say and without any real sympathy for mankind, merely because they have been trained to move their tongue in a certain manner. Apollonius, however, was like the young eagles who, as long as they are not fully fledged, fly alongside of their parents and are trained by them in flight, but who, as soon as they are able to rise in the air, outsoar the parent birds, especially when they perceive the latter to be greedy and to be flying along the ground in order to snuff the quarry; like them Apollonius attended Euxenus as long as he was a child and was guided by him in the path of argument, but when he reached his sixteenth year he indulged his impulse towards the life of Pythagoras, being fledged and winged thereto by some higher power. Notwithstanding he did not cease to love Euxenus, nay, he persuaded his father to present him with a villa outside the town, where there were tender groves and fountains, and he said to him: Now you live there your own life, but I will live that of Pythagoras.
3. Eusebius of Caesarea, Life of Constantine, 3.56 (3rd cent. CE - 4th cent. CE) 3.56. For since a wide-spread error of these pretenders to wisdom concerned the demon worshipped in Cilicia, whom thousands regarded with reverence as the possessor of saving and healing power, who sometimes appeared to those who passed the night in his temple, sometimes restored the diseased to health, though on the contrary he was a destroyer of souls, who drew his easily deluded worshipers from the true Saviour to involve them in impious error, the emperor, consistently with his practice, and desire to advance the worship of him who is at once a jealous God and the true Saviour, gave directions that this temple also should be razed to the ground. In prompt obedience to this command, a band of soldiers laid this building, the admiration of noble philosophers, prostrate in the dust, together with its unseen inmate, neither demon nor god, but rather a deceiver of souls, who had seduced mankind for so long a time through various ages. And thus he who had promised to others deliverance from misfortune and distress, could find no means for his own security, any more than when, as is told in myth, he was scorched by the lightning's stroke. Our emperor's pious deeds, however, had in them nothing fabulous or feigned; but by virtue of the manifested power of his Saviour, this temple as well as others was so utterly overthrown, that not a vestige of the former follies was left behind.
4. Ammianus Marcellinus, History, 29.1.31 (4th cent. CE - 4th cent. CE) 29.1.31. Then a man clad in linen garments, shod also in linen sandals and having a fillet wound about his head, carrying twigs from a tree of good omen, after propitiating in a set formula the divine power from whom predictions come, having full knowledge of the ceremonial, stood over the tripod as priest and set swinging a hanging ring fitted to a very fine linen Valesius read carbasio, which would correspond to the linen garments and sandals; the Thes. Ling. Lat. reads carpathio = linteo . thread and consecrated with mystic arts. This ring, passing over the designated intervals in a series of jumps, and falling upon this and that letter which detained it, made hexameters corresponding with the questions and completely finished in feet and rhythm, like the Pythian verses which we read, or those given out from the oracles of the Branchidae. The descendants of a certain Branchus, a favourite of Apollo, who were at first in charge of the oracle at Branchidae, later called oraculum Apollinis Didymei (Mela, i. 17, 86), in the Milesian territory; cf. Hdt. i. 1 57. The rings had magic powers, cf. Cic., De off. iii. 9, 38; Pliny, N. H. xxxiii. 8. Some writers give a different account of the method of divination used by the conspirators.
5. Libanius, Orations, 1.173, 1.243, 1.246, 1.248-1.250, 36.15 (4th cent. CE - 4th cent. CE)
6. Epigraphy, Ig Iv ,1, 438, 128
7. Epigraphy, Ik Kyme, 41
8. Epigraphy, Ricis, 202/1101, 302/0204, 113/0545

Subjects of this text:

subject	book bibliographic info
aelius aristides,and libanius	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 708, 710
aelius aristides	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15
ambrose of milan	Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 127
antioch,and libanius	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209, 692, 704, 705
artemidorus,and prescriptive dreams	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15
artemidorus,dreams of asklepios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15
asklepieia,ritual uses of olive	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 708
asklepieia,written evidence for incubation	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
asklepieia and lesser cult sites,kyros (near pellene)	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
asklepieia and lesser cult sites,poimanenon	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
asklepieia and lesser cult sites,smyrna	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
asklepios,as alternative to physicians	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
asklepios,asklepios aigeōtēs	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
asklepios,in artemidorus	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15
asklepios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
asklepios of aegae in epidauros dedication,hygieias cult	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
asklepios of aegae in epidauros dedication,literary evidence for incubation	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
asklepios of aegae in epidauros dedication,reopened by julian	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
asklepios of aegae in epidauros dedication,under christian emperors	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
asklepios of aegae in epidauros dedication	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
astrology and astrologers,libanius and astrology	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 711
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
augustine of hippo	Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 127
bes and dionysos cult,worship beyond egypt	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
brown,peter	Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 127
constantine,and aegae asklepieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
dedicatory formulas (greek and latin),κατ ὄναρ	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
divination (greek and roman),professional diviners	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 711
donatists	Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 127
dreams (general),daytime dreams	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 705
dreams (in greek and latin literature),aelius aristides,sacred tales	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 710
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
dreams (in greek and latin literature),libanius,autobiography	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 704, 705, 710, 711
dreams (in greek and latin literature),libanius,letters	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 711
epidauros asklepieion,isyllos hymn	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 708
epidauros asklepieion,visit of marcus julius apellas (carian citizen)	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 708
hygieia,at aegae asklepieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
incubation,extended incubation	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15
incubation,pattern of fleeing (καταφεύγειν) to healing gods	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
incubation,ritual incubation vs. private dream-divination	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15
incubation,terms for incubation structures (greek)	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15
incubation (greek),public nature	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15
ios isis aretalogy	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
isis,as healing god	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
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
julian,and libanius	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 692
julian,reopening of aegae asklepieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
kassandreia isis aretalogy	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
kyme isis aretalogy	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
lebena asklepieion,dedications of publius granius rufus	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 708
libanius,akakios (rhetor; possible citizen of tarsus)	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 694
libanius,and aelius aristides	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 708, 710
libanius,and asklepios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 692, 694, 704, 705, 708, 710, 711
libanius,and astrologers/diviners	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 710, 711
libanius,and hygieia	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 708
libanius,and julian	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 692
libanius,and physicians	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 692, 708, 710, 711
libanius,and proxy incubation	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209, 692, 704, 705
libanius,and valens	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 705, 711
libanius,autobiography and asklepios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 704, 705
libanius,brothers visit to aegae asklepieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 692, 704, 708, 710
libanius,chronic gout	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209, 692, 694, 704, 705, 710
libanius,chronic headaches	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 692, 694, 704, 705, 708, 711
libanius,datianus	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 694
libanius,dismay at aegae asklepieions closure	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 209
libanius,dometius modestus	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 692, 704
libanius,dreams from asklepios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 705, 711
libanius,drug prescribed by asklepios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 704, 705, 708
libanius,eudaemon (rhetor),visit to aegae asklepieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 704, 708
libanius,medical history	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 692, 694
libanius,mental condition	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 694, 705
libanius,omission of medical details	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 708
libanius,receives fraudulent oracle	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 710
libanius,receives shoot from aegae asklepieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 708
libanius,religious outlook late in life	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 710, 711
libanius,use of allusive language forillness	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 708
libanius,use of military metaphors	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 704, 705
libanius,victim of magical attack	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 694
libanius,vision problems	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 694
libanius	Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 127
magic,invocations for dreams in magical papyri	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15
memphis,isis aretalogy (lost)	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
nestorian controversy	Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 127
physicians,gods viewed as alternatives to physicians	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
religion (greek),ritual use of branches	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 708
telmessos isis aretalogy	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
thessalonika egyptian sanctuary,isis aretalogy	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363
valens,suspects libanius of divination	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 711
valens,treason trial for divination	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 708
valens,visit to antioch affects libanius'	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 705