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Tiresias: The Ancient Mediterranean Religions Source Database



9125
Pausanias, Description Of Greece, 10.32.13


τοῦ δὲ Ἀσκληπιοῦ περὶ τεσσαράκοντα ἀπέχει σταδίους περίβολος καὶ ἄδυτον ἱερὸν Ἴσιδος, ἁγιώτατον ὁπόσα Ἕλληνες θεῷ τῇ Αἰγυπτίᾳ πεποίηνται· οὔτε γὰρ περιοικεῖν ἐνταῦθα οἱ Τιθορεεῖς νομίζουσιν οὔτε ἔσοδος ἐς τὸ ἄδυτον ἄλλοις γε ἢ ἐκείνοις ἐστὶν οὓς ἂν αὐτὴ προτιμήσασα ἡ Ἶσις καλέσῃ σφᾶς διʼ ἐνυπνίων. τὸ δὲ αὐτὸ καὶ ἐν ταῖς ὑπὲρ Μαιάνδρου πόλεσι θεοὶ ποιοῦσιν οἱ καταχθόνιοι· οὓς γὰρ ἂν ἐς τὰ ἄδυτα ἐσιέναι θελήσωσιν, ἀποστέλλουσιν αὐτοῖς ὀνειράτων ὄψεις.About forty stades distant from Asclepius is a precinct and shrine sacred to Isis, the holiest of all those made by the Greeks for the Egyptian goddess. For the Tithoreans think it wrong to dwell round about it, and no one may enter the shrine except those whom Isis herself has honored by inviting them in dreams. The same rule is observed in the cities above the Maeander by the gods of the lower world; for to all whom they wish to enter their shrines they send visions seen in dreams.


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

19 results
1. Herodotus, Histories, 2.176 (5th cent. BCE - 5th cent. BCE)

2.176. Furthermore, Amasis dedicated, besides monuments of marvellous size in all the other temples of note, the huge image that lies supine before Hephaestus' temple at Memphis ; this image is seventy-five feet in length; there stand on the same base, on either side of the great image, two huge statues hewn from the same block, each of them twenty feet high. ,There is at Saïs another stone figure of like size, supine as is the figure at Memphis . It was Amasis, too, who built the great and most marvellous temple of Isis at Memphis .
2. Cicero, On Divination, 1.79 (2nd cent. BCE - 1st cent. BCE)

1.79. Quid? amores ac deliciae tuae, Roscius, num aut ipse aut pro eo Lanuvium totum mentiebatur? Qui cum esset in cunabulis educareturque in Solonio, qui est campus agri Lanuvini, noctu lumine apposito experrecta nutrix animadvertit puerum dormientem circumplicatum serpentis amplexu. Quo aspectu exterrita clamorem sustulit. Pater autem Roscii ad haruspices rettulit, qui responderunt nihil illo puero clarius, nihil nobilius fore. Atque hanc speciem Pasiteles caelavit argento et noster expressit Archias versibus. Quid igitur expectamus? an dum in foro nobiscum di immortales, dum in viis versentur, dum domi? qui quidem ipsi se nobis non offerunt, vim autem suam longe lateque diffundunt, quam tum terrae cavernis includunt, tum hominum naturis implicant. Nam terrae vis Pythiam Delphis incitabat, naturae Sibyllam. Quid enim? non videmus, quam sint varia terrarum genera? ex quibus et mortifera quaedam pars est, ut et Ampsancti in Hirpinis et in Asia Plutonia, quae vidimus, et sunt partes agrorum aliae pestilentes, aliae salubres, aliae, quae acuta ingenia gigt, aliae, quae retunsa; quae omnia fiunt et ex caeli varietate et ex disparili adspiratione terrarum. 1.79. And what about your beloved and charming friend Roscius? Did he lie or did the whole of Lanuvium lie for him in telling the following incident: In his cradle days, while he was being reared in Solonium, a plain in the Lanuvian district, his nurse suddenly awoke during the night and by the light of a lamp observed the child asleep with a snake coiled about him. She was greatly frightened at the sight and gave an alarm. His father referred the occurrence to the soothsayers, who replied that the boy would attain unrivalled eminence and glory. Indeed, Pasiteles has engraved the scene in silver and our friend Archias has described it in verse.Then what do we expect? Do we wait for the immortal gods to converse with us in the forum, on the street, and in our homes? While they do not, of course, present themselves in person, they do diffuse their power far and wide — sometimes enclosing it in caverns of the earth and sometimes imparting it to human beings. The Pythian priestess at Delphi was inspired by the power of the earth and the Sibyl by that of nature. Why need you marvel at this? Do we not see how the soils of the earth vary in kind? Some are deadly, like that about Lake Ampsanctus in the country of the Hirpini and that of Plutonia in Asia, both of which I have seen. Even in the same neighbourhood, some parts are salubrious and some are not; some produce men of keen wit, others produce fools. These diverse effects are all the result of differences in climate and differences in the earths exhalations.
3. Polybius, Histories, 7.9 (2nd cent. BCE - 2nd cent. BCE)

7.9. 1.  This is a sworn treaty between us, Hannibal the general, Mago, Myrcan, Barmocar, and all other Carthaginian senators present with him, and all Carthaginians serving under him, on the one side, and Xenophanes the Athenian, son of Cleomachus, the envoy whom King Philip, son of Demetrius, sent to us on behalf of himself, the Macedonians and allies, on the other side.,2.  In the presence of Zeus, Hera, and Apollo: in the presence of the Genius of Carthage, of Heracles, and Iolaus: in the presence of Ares, Triton, and Poseidon: in the presence of the gods who battle for us and the Sun, Moon, and Earth; in the presence of Rivers, Lakes, and Waters:,3.  in the presence of all the gods who possess Macedonia and the rest of Greece: in the presence of all the gods of the army who preside over this oath.,4.  Thus saith Hannibal the general, and all the Carthaginian senators with him, and all Carthaginians serving with him, that as seemeth good to you and to us, so should we bind ourselves by oath to be even as friends, kinsmen, and brothers, on these conditions.,5.  (1) That King Philip and the Macedonians and the rest of the Greeks who are their allies shall protect the Carthaginians, the supreme lords, and Hannibal their general, and those with him, and all under the dominion of Carthage who live under the same laws; likewise the people of Utica and all cities and peoples that are subject to Carthage, and our soldiers and allies,6.  and cities and peoples in Italy, Gaul, and Liguria, with whom we are in alliance or with whomsoever in this country we may hereafter enter into alliance.,7.  (2) King Philip and the Macedonians and such of the Greeks as are the allies shall be protected and guarded by the Carthaginians who are serving with us, by the people of Utica and by all cities and peoples that are subject to Carthage, by our allies and soldiers and all peoples and cities in Italy, Gaul, and Liguria, who are our allies, and by such others as may hereafter become our allies in Italy and the adjacent regions.,8.  (3) We will enter into no plot against each other, nor lie in ambush for each other, but with all zeal and good fellowship, without deceit or secret design, we will be enemies of such as war against the Carthaginians, always excepting the kings, cities, and ports with which we have sworn treaties of alliance.,9.  (4) And we, too, will be the enemies of such as war against King Philip, always excepting the Greeks, cities, and people with which we have sworn treaties of alliance.,10.  (5) You will be our allies in the war in which we are engaged with the Romans until the gods vouchsafe the victory to us and to you, and you will give us,11.  such help as we have need of or as we agree upon.,12.  (6) As soon as the gods have given us the victory in the war against the Romans and their allies, if the Romans ask us to come to terms of peace, we will make such a peace as will comprise you too,,12.  and on the following conditions: that the Romans may never make war upon you; that the Romans shall no longer be masters of Corcyra, Apollonia, Epidamnus, Pharos, Dimale, Parthini, or Atitania:,14.  and that they shall return to Demetrius of Pharos all his friends who are in the dominions of Rome.,15.  (7) If ever the Romans make war on you or on us, we will help each other in the war as may be required on either side.,16.  (8) In like manner if any others do so, excepting always kings, cities, and peoples with whom we have sworn treaties of alliance.,17.  (9) If we decide to withdraw any clauses from this treaty or to add any we will withdraw such clauses or add them as we both may agree. . . . Messene and Philip V
4. Diodorus Siculus, Historical Library, 1.22, 1.25.2-1.25.5, 5.62 (1st cent. BCE - 1st cent. BCE)

1.22. 1.  Isis, they say, after the death of Osiris took a vow never to marry another man, and passed the remainder of her life reigning over the land with complete respect for the law and surpassing all sovereigns in benefactions to her subjects.,2.  And like her husband she also, when she passed from among men, received immortal honours and was buried near Memphis, where her shrine is pointed out to this day in the temple-area of Hephaestus.,3.  According to some writers, however, the bodies of these two gods rest, not in Memphis, but on the border between Egypt and Ethiopia, on the island in the Nile which lies near the city which is called Philae, but is referred to because of this burial as the Holy Field.,4.  In proof of this they point to remains which still survive on this island, both to the tomb constructed for Osiris, which is honoured in common by all the priests of Egypt, and to the three hundred and sixty libation bowls which are placed around it;,5.  for the priests appointed over these bowls fill them each day with milk, singing all the while a dirge in which they call upon the names of these gods.,6.  It is for this reason that travellers are not allowed to set foot on this island. And all the inhabitants of the Thebaid, which is the oldest portion of Egypt, hold it to be the strongest oath when a man swears "by Osiris who lieth in Philae." Now the parts of the body of Osiris which were found were honoured with burial, they say, in the manner described above, but the privates, according to them, were thrown by Typhon into the Nile because no one of his accomplices was willing to take them. Yet Isis thought them as worthy of divine honours as the other parts, for, fashioning a likeness of them, she set it up in the temples, commanded that it be honoured, and made it the object of the highest regard and reverence in the rites and sacrifices accorded to the god.,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. 1.25.2.  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. 5.62. 1.  In Castabus, on the Cherronesus, there is a temple which is sacred to Hemithea, and there is no reason why we should omit to mention the strange occurrence which befell this goddess. Now many and various accounts have been handed down regarding her, but we shall recount that which has prevailed and is in accord with what the natives relate. To Staphylus and Chrysothemis were born three daughters, Molpadia, Rhoeo, and Parthenos by name. Apollo lay with Rhoeo and brought her with child; and her father, believing that her seduction was due to a man, was angered, and in his anger he shut up his daughter in a chest and cast her into the sea.,2.  But the chest was washed up upon Delos, where she gave birth to a male child and called the babe Anius. And Rhoeo, who had been saved from death in this unexpected manner, laid the babe upon the altar of Apollo and prayed to the god to save its life if it was his child. Thereupon Apollo, the myth relates, concealed the child for the time, but afterwards he gave thought to its rearing, instructed it in divination, and conferred upon it certain great honours.,3.  And the other sisters of the maiden who had been seduced, namely, Molpadia and Parthenos, while watching their father's wine, a drink which had only recently been discovered among men, fell asleep; and while they were asleep some swine which they were keeping entered in and broke the jar which contained the wine and so destroyed the wine. And the maidens, when they learned what had happened, in fear of their father's severity fled to the edge of the sea and hurled themselves down from some lofty rocks.,4.  But Apollo, because of his affection for their sister, rescued the maidens and established them in the cities of the Cherronesus. The one named Parthenos, as the god brought it to pass, enjoyed honours and a sacred precinct in Bubastus of the Cherronesus, while Molpadia, who came to Castabus, was given the name Hemithea, because the god had appeared to men, and she was honoured by all who dwelt in the Cherronesus.,5.  And in sacrifices which are held in her honour a mixture of honey and milk is used in the libations, because of the experience which she had had in connection with the wine, while anyone who has touched a hog or eaten of its flesh is not permitted to draw near to the sacred precinct.
5. Arrian, Anabasis of Alexander, 7.26.2 (1st cent. CE

7.26.2. λέγουσι δὲ αἱ ἐφημερίδες αἱ βασίλειοι ἐν τοῦ Σαράπιδος τῷ ἱερῷ Πείθωνά τε ἐγκοιμηθέντα καὶ Ἄτταλον καὶ Δημοφῶντα καὶ Πευκέσταν, πρὸς δὲ Κλεομένην τε καὶ Μενίδαν καὶ Σέλευκον, ἐπερωτᾶν τὸν θεὸν εἰ λῷον καὶ ἄμεινον Ἀλεξάνδρῳ εἰς τὸ ἱερὸν τοῦ θεοῦ κομισθέντα καὶ ἱκετεύσαντα θεραπεύεσθαι πρὸς τοῦ θεοῦ· καὶ γενέσθαι φήμην τινὰ ἐκ τοῦ θεοῦ μὴ κομίζεσθαι εἰς τὸ ἱερόν, ἀλλὰ αὐτοῦ μένοντι ἔσεσθαι ἄμεινον.
6. Artemidorus, Oneirocritica, 2.39, 5.26, 5.92-5.93 (1st cent. CE - 2nd cent. CE)

7. Pliny The Elder, Natural History, 2.95.208, 34.55, 34.57-34.60, 34.62, 35.2-35.13, 35.15, 35.18, 35.20, 35.22-35.28, 35.31, 35.34, 35.44, 35.46, 35.49, 35.51-35.52, 35.57-35.58, 35.60, 35.64-35.68, 35.70, 35.72, 35.74, 35.76-35.77, 35.81-35.83, 35.85-35.86, 35.88, 35.91, 35.93, 35.95, 35.97-35.98, 35.100, 35.102-35.103, 35.108-35.110, 35.114, 35.116-35.117, 35.119-35.120, 35.127-35.128, 35.130-35.133, 35.136, 35.139, 35.144 (1st cent. CE - 1st cent. CE)

8. Quintilian, Institutio Oratoria, 12.10.3-12.10.9 (1st cent. CE - 1st cent. CE)

12.10.3.  The first great painters, whose works deserve inspection for something more than their mere antiquity, are said to have been Polygnotus and Aglaophon, whose simple colouring has still such enthusiastic admirers that they prefer these almost primitive works, which may be regarded as the first foundations of the art that was to be, over the works of the greatest of their successors, their motive being, in my opinion, an ostentatious desire to seem persons of superior taste. 12.10.4.  Later Zeuxis and Parrhasius contributed much to the progress of painting. These artists were separated by no great distance of time, since both flourished about the period of the Peloponnesian war; for example, Xenophon has preserved a conversation between Socrates and Parrhasius. The first-mentioned seems to have discovered the method of representing light and shade, while the latter is said to have devoted special attention to the treatment of line. 12.10.5.  For Zeuxis emphasised the limbs of the human body, thinking thereby to add dignity and grandeur to his style: it is generally supposed that in this he followed the example of Homer, who likes to represent even his female characters as being of heroic mould. Parrhasius, on the other hand, was so fine a draughtsman that he has been styled the law-giver of his art, on the ground that all other artists take his representations of gods and heroes as models, as though no other course were possible. 12.10.6.  It was, however, from about the period of the reign of Philip down to that of the successors of Alexander that painting flourished more especially, although the different artists are distinguished for different excellences. Proto­genes, for example, was renowned for accuracy, Pamphilus and Melanthius for soundness of taste, Antiphilus for facility, Theon of Samos for his depiction of imaginary scenes, known as φαντασίαι, and Apelles for genius and grace, in the latter of which qualities he took especial pride. Euphranor, on the other hand, was admired on the ground that, while he ranked with the most eminent masters of other arts, he at the same time achieved a marvellous skill in the arts of sculpture and painting. 12.10.7.  The same differences exist between sculptors. The art of Callon and Hegesias is somewhat rude and recalls the Etruscans, but the work of Calamis has already begun to be less stiff, while Myron's statues show a greater form than had been achieved by the artists just mentioned. Polyclitus surpassed all others for care and grace, but although the majority of critics account him as the greatest of sculptors, to avoid making him faultless they express the opinion that his work is lacking in grandeur. 12.10.8.  For while he gave the human form an ideal grace, he is thought to have been less successful in representing the dignity of the gods. He is further alleged to have shrunken from representing persons of maturer years, and to have ventured on nothing more difficult than a smooth and beardless face. But the qualities lacking in Polyclitus are allowed to have been possessed by Phidias and Alcamenes. 12.10.9.  On the other hand, Phidias is regarded as more gifted in his representation of gods station of men, and indeed for chryselephantine statues he is without a peer, as he would in truth be, even if he had produced nothing in this material beyond his Minerva at Athens and his Jupiter at Olympia in Elis, whose beauty is such that it is said to have added something even to the awe with which the god was already regarded: so perfectly did the majesty of the work give the impression of godhead. Lysippus and Praxiteles are asserted to be supreme as regards faithfulness to nature. For Demetrius is blamed for carrying realism too far, and is less concerned about the beauty than the truth of his work.
9. Aelius Aristides, Orations, 49.45-49.48 (2nd cent. CE - 2nd cent. CE)

10. Apuleius, The Golden Ass, 11.3-11.6, 11.22.3-11.22.4, 11.26.1, 11.29 (2nd cent. CE - 2nd cent. CE)

11.3. When I had ended this prayer and discovered my complaints to the goddess, I happened to fall asleep. By and by appeared a divine and venerable face, worshipped even by the gods themselves. Then, little by little, I seemed to see the whole figure of her body, mounting out of the sea and standing before me. Wherefore I intend to describe her divine semblance, if the poverty of human speech will allow me, or if her divine power gives me eloquence to do so. First she had a great abundance of hair dispersed and scattered about her neck. On the crown of her head she bore many garlands interlaced with flowers. In the middle of her forehead was a compass like mirror, or resembling the light of the moon. In one of her hands she bore serpents, in the other, blades of grain. Her vestment was of fine silk of diverse colors, sometimes yellow, sometimes rosy, sometimes the color of flame. Her robe (which troubled my spirit sorely) was dark and obscure, and pleated in most subtle fashion at the skirts of her garments. Its fringe appeared comely. 11.3. In this way the divine majesty persuaded me in my sleep. Whereupon I went to the priest and declared all that I had seen. Then I fasted for ten days, according to the custom, and of my own free will I abstained longer than I had been commanded. And verily I did not repent of the pain I had gone through and of the charges I had undertaken. This was because the divine providence had seen to it that I gained much money in pleading of causes. Finally, after a few days, the great god Osiris appeared to me at night, not disguised in any other form, but in his own essence. He commanded me to be an advocate in the court, and not fear the slander and envy of ill persons who begrudged me by for the religion which I had attained by much labor. Moreover, he would not suffer that I should be any longer of the number of his priests, but he allotted me to one of the higher positions. And after he appointed me a place within the ancient temple, which had been erected in the time of Sulla, I executed my office in great joy and with a shaved head. 11.4. Here and there the stars were seen, and in the middle of them was placed the moon which shone like a flame of fire. Round about the robe was a coronet or garland made with flowers and fruits. In her right hand she had a rattle of brass which gave a pleasant sound, in her left hand she bore a cup of gold, and from its mouth the serpent Aspis lifted up his head, with a swelling throat. Her odoriferous feet were covered with shoes interlaced and wrought with the palm of victory. Thus the divine shape, breathing out the pleasant spice of fertile Arabia, did not disdain to utter these words to me with her divine voice: 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.” 11.29. Immediately afterwards I was called upon by the god Osiris and admonished to receive a third order of religion. Then I was greatly astonished, because I could not tell what this new vision signified or what the intent of the celestial god was. I began to suspect the former priests of having given me ill counsel, and I feared that they had not faithfully instructed me. While I was, as it were, incensed because of this, the god Osiris appeared to me the following night and gave me admonition, saying, “There is no reason why you should be afraid of these many orders of religion, or that something has been omitted. You should rather rejoice since as it has pleased the gods to call upon you three times, whereas most do not achieve the order even once. Wherefore you should think yourself happy because of our great benefits. And know that the initiation which you must now receive is most necessary if you mean to persevere in the worship of the goddess. You will be able to participate in solemnity on the festival day adorned in the blessed habit. This shall be a glory and source of renown for you.
11. Lucian, The Lover of Lies, 38 (2nd cent. CE - 2nd cent. CE)

12. Pausanias, Description of Greece, 1.14.3, 1.38.7, 4.33.5, 5.27.3, 9.39.11, 10.18.5, 10.33.11 (2nd cent. CE - 2nd cent. CE)

1.14.3. Some extant verses of Musaeus, if indeed they are to be included among his works, say that Triptolemus was the son of Oceanus and Earth; while those ascribed to Orpheus (though in my opinion the received authorship is again incorrect) say that Eubuleus and Triptolemus were sons of Dysaules, and that because they gave Demeter information about her daughter the sowing of seed was her reward to them. But Choerilus, an Athenian, who wrote a play called Alope, says that Cercyon and Triptolemus were brothers, that their mother was the daughter of Amphictyon, while the father of Triptolemus was Rarus, of Cercyon, Poseidon. After I had intended to go further into this story, and to describe the contents of the sanctuary at Athens, called the Eleusinium, I was stayed by a vision in a dream. I shall therefore turn to those things it is lawful to write of to all men. 1.38.7. My dream forbade the description of the things within the wall of the sanctuary, and the uninitiated are of course not permitted to learn that which they are prevented from seeing. The hero Eleusis, after whom the city is named, some assert to be a son of Hermes and of Daeira, daughter of Ocean; there are poets, however, who have made Ogygus father of Eleusis . Ancient legends, deprived of the help of poetry, have given rise to many fictions, especially concerning the pedigrees of heroes. 4.33.5. I may not reveal the rites of the Great Goddesses, for it is their mysteries which they celebrate in the Carnasian grove, and I regard them as second only to the Eleusinian in sanctity. But my dream did not prevent me from making known to all that the brazen urn, discovered by the Argive general, and the bones of Eurytus the son of Melaneus were kept here. A river Charadrus flows past the grove; 5.27.3. This is the horse in which is, say the Eleans, the hippomanes (what maddens horses). It is plain to all that the quality of the horse is the result of magic skill. It is much inferior in size and beauty to all the horses standing within the Altis. Moreover, its tail has been cut off which makes the figure uglier still. But male horses, not only in spring but on any day, are at heat towards it. 9.39.11. The descender lies with his back on the ground, holding barley-cakes kneaded with honey, thrusts his feet into the hole and himself follows, trying hard to get his knees into the hole. After his knees the rest of his body is at once swiftly drawn in, just as the largest and most rapid river will catch a man in its eddy and carry him under. After this those who have entered the shrine learn the future, not in one and the same way in all cases, but by sight sometimes and at other times by hearing. The return upwards is by the same mouth, the feet darting out first. 10.18.5. The men of Orneae in Argolis, when hard pressed in war by the Sicyonians, vowed to Apollo that, if they should drive the host of the Sicyonians out of their native land, they would organize a daily procession in his honor at Delphi, and sacrifice victims of a certain kind and of a certain number. Well, they conquered the Sicyonians in battle. But finding the daily fulfillment of their vow a great expense and a still greater trouble, they devised the trick of dedicating to the god bronze figures representing a sacrifice and a procession. 10.33.11. They celebrate orgies, well worth seeing, in honor of Dionysus, but there is no entrance to the shrine, nor have they any image that can be seen. The people of Amphicleia say that this god is their prophet and their helper in disease. The diseases of the Amphicleans themselves and of their neighbors are cured by means of dreams. The oracles of the god are given by the priest, who utters them when under the divine inspiration.
13. Iamblichus, Concerning The Mysteries, 4.1 (3rd cent. CE - 4th cent. CE)

14. Anon., Life of Aesop, 7, 6

15. Epigraphy, Epigr. Tou Oropou, 294

16. Epigraphy, Ig Iv ,1, 128

17. Epigraphy, Ig Xi,4, 1299

18. Epigraphy, Inscr. De Delos, 1519

19. Epigraphy, Ricis, 202/0101, 113/0536



Subjects of this text:

subject book bibliographic info
akaraka charonion and ploutonion, priestly incubation Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 297
akaraka charonion and ploutonion, question of where incubation was practiced Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 297
akaraka charonion and ploutonion Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 297
alexander the great, sarapis consulted regarding final illness Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
alexandria sarapieion, possible presence of oracle Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
amphikleia, temple of dionysos, use of term adyton Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 16
anonymous gods, syrian and phoenician Bickerman and Tropper, Studies in Jewish and Christian History (2007) 955
anonymous gods Bickerman and Tropper, Studies in Jewish and Christian History (2007) 955
apollonios (delian priest of sarapis) Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
artemidorus, dreams of egyptian gods Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
artemidorus, dreams of sarapis Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
asklepieia and lesser cult sites, rhodes Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 16
baal saphon Bickerman and Tropper, Studies in Jewish and Christian History (2007) 955
canopus sarapieion, possible presence of oracle Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
cerberus, in artemidorus Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
cerberus, in reliefs Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
cult images, danger of Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
dedicatory formulas (greek and latin), καθ ὅραμα Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
dedicatory objects, sold in temple commercial zones Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 16
deity, powers of Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
delos sarapieia, cult of isis Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
delos sarapieia, dream interpreters Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
delos sarapieia, sarapieion a Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
delphi, offering of the orneatai Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
divinities (greek and roman), hades/pluto Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 297
divinities (greek and roman), kore Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 297
divinities (greek and roman), zeus panamaros Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
dream interpreters/interpretation (greece and rome), at sanctuaries of isis and sarapis Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
dreams, and images Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
dreams (general), authorizing entry to shrine Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
dreams (in greek and latin literature), aelius aristides, sacred tales Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
dreams (in greek and latin literature), apuleius, metamorphoses Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
dreams (in greek and latin literature), diodorus of sicily, library of history Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 298
dreams (in greek and latin literature), pausanias, description of greece Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
epidauros asklepieion, isyllos hymn Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 16
hemithea Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 298
ḥor of sebennytos, and incubation Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
ḥor of sebennytos, and isis Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
ḥor of sebennytos, and thoth Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
ḥor of sebennytos, at pi(?)-thoth Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
ḥor of sebennytos, seeking isis prescription for cleopatra ii Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
identity, xv–xvi, of prototype and representation Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
image, and ritual Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
image, as ritual Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
image, identified with prototype Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
incubation, terms for incubation structures (greek) Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 16
isis, as oracular god Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
isis, at delos Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
isis, at tithorea Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386, 390
isis, in apuleiuss metamorphoses Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
isis, in dream of nektanebos Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
isis, in life of aesop Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
isis, in worshipers dreams Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386, 390
kos asklepieion, leges sacrae possibly pertaining to incubation Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 16
lebena asklepieion, epigraphical sources for incubation Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 16
magic Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
melqart Bickerman and Tropper, Studies in Jewish and Christian History (2007) 955
mimesis Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
miracles, pagan Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
mythological figures (excluding olympian gods and their offspring), charon Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 297
offering, art work as Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
oracles (greek), lydia, oracles of underworld gods Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 16
oracles (italic), oracles of the dead (nekyomanteia/psychomanteia) Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 297
orneatai, offering at delphi Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
oropos amphiareion Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 16
pausanias, and ritual-centered visuality Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
pi(?)-thoth, ḥor of sebennytoss service at isis temple Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
religion (greek), charoneia Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 297
religion (greek), dream invitations to enter lydian underworld sanctuaries Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 297, 298
rhodes asklepieion or sarapieion lex sacra for purity Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 16
ritual, image and Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
ritual, image as Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
saqqâra (individual structures and complexes), south ibis catacombs/galleries Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
sarapis, and cerberus Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
sarapis, as oracular god Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
sarapis, dream interpreters at sarapieia Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
sarapis, in artemidorus Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
sarapis, in dreams Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
sarapis, incubation in cult Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386, 390
sarapis, introduction to delos Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
sarapis, introduction to opous Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
sarapis, oracle concerning zeus panamaros Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
stratonikeia, oracle of sarapis Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
thessalonika egyptian sanctuary, possibility of incubation Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
thessalonika egyptian sanctuary, role in spread of sarapis cult to opous Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390
thoth, and ibis cult at saqqâra Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
thoth, as oracular god Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386
tithorea, isieion and dreams Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 386, 390
trikka asklepieion, isyllos hymn evidence of incubation(?) Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 16
trophonios (and trophonion)' Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 16