The Ancient Mediterranean Religions Index Database

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12 results for "healing"

1. Homer, Odyssey, 11.582-11.587 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •healing, menstruation Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 317, 318

2. Hippocrates, The Aphorism, 5.33 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •healing, menstruation Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 321

3. Sextus, Against The Mathematicians, 1.286 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •healing, menstruation Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 318

4. Philostratus The Athenian, Life of Apollonius, 3.25, 3.32 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •healing, menstruation Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 318

3.25. γελάσας οὖν ὁ ̓Ινδὸς “ἔοικας” ἔφη “τὸ μὴ ἀδικεῖν δικαιοσύνην ἡγεῖσθαι, τουτὶ δὲ οἶμαι καὶ πάντας ̔́Ελληνας: ὡς γὰρ ἐγώ ποτε Αἰγυπτίων δεῦρο ἀφικομένων ἤκουσα, φοιτῶσι μὲν ὑμῖν ἀπὸ τῆς ̔Ρώμης ἡγεμόνες γυμνὸν ἠρμένοι τὸν πέλεκυν ἐφ' ὑμᾶς, οὔπω γιγνώσκοντες, εἰ φαύλων ἄρξουσιν, ὑμεῖς δέ, εἰ μὴ πωλοῖεν τὰς δίκας οὗτοι, φατὲ αὐτοὺς δικαίους εἶναι. τουτὶ δὲ καὶ τοὺς τῶν ἀνδραπόδων καπήλους ἀκούω ἐκεῖ πράττειν, εἰ γὰρ ἀφίκοιντο κατάγοντες ὑμῖν ἀνδράποδα Καρικὰ καὶ τὸ ἦθος αὐτῶν ἐφερμηνεύοιεν ὑμῖν, ἔπαινον ποιοῦνται τῶν ἀνδραπόδων τὸ μὴ κλέπτειν αὐτά. τοὺς μὲν δὴ ἄρχοντας, οἷς ὑποκεῖσθαί φατε, τοιούτων ἀξιοῦτε, καὶ λαμπρύνοντες αὐτοὺς ἐπαίνοις, οἷς περ τὰ ἀνδράποδα, ζηλωτοὺς πέμπετε, ὡς οἴεσθε, οἱ δέ γε σοφώτατοι ποιηταὶ ὑμῶν οὐδ' εἰ βούλεσθε δίκαιοί τε καὶ χρηστοὶ εἶναι, ξυγχωροῦσιν ὑμῖν γενέσθαι. τὸν γὰρ Μίνω τὸν ὠμότητι ὑπερβαλόμενον πάντας καὶ δουλωσάμενον ταῖς ναυσὶ τοὺς ἐπὶ θαλάττῃ τε καὶ ἐν θαλάττῃ δικαιοσύνης σκήπτρῳ τιμῶντες ἐν ̔́Αιδου καθίζουσι διαιτᾶν ταῖς ψυχαῖς, τὸν δ' αὖ Τάνταλον, ἐπειδὴ χρηστός τε ἦν καὶ τοῖς φίλοις τῆς ὑπαρχούσης αὐτῷ παρὰ τῶν θεῶν ἀθανασίας μετεδίδου, ποτοῦ τε εἴργουσι καὶ σίτου, εἰσὶ δὲ οἳ καὶ λίθους αὐτῷ ἐπικρεμάσαντες δεινὰ ἐφυβρίζουσι θείῳ τε καὶ ἀγαθῷ ἀνδρί, οὓς ἐβουλόμην ἂν μᾶλλον λίμνην αὐτῷ περιβλύσαι νέκταρος, ἐπειδὴ φιλανθρώπως αὐτοῦ καὶ ἀφθόνως προὔπινε.” καὶ ἅμα λέγων ταῦτα ἐπεδείκνυ ἄγαλμα ἐν ἀριστερᾷ, ᾧ ἐπεγέγραπτο ΤΑΝΤΑΛΟ*ς. τὸ μὲν δὴ ἄγαλμα τετράπηχυ ἦν, ἀνδρὶ δὲ ἐῴκει πεντηκοντούτῃ καὶ τρόπον ̓Αργολικὸν ἔσταλτο, παρήλλαττε δὲ τὴν χλαμύδα, ὥσπερ οἱ Θετταλοί, φιάλην τε προὔπινεν ἀποχρῶσαν ἑνὶ διψῶντι, ἐν ᾗ στάλαγμα ἐκάχλαζεν ἀκηράτου πώματος οὐχ ὑπερβλύζον τῆς φιάλης. ὅ τι μὲν οὖν ἡγοῦνται αὐτὸ καὶ ἐφ' ὅτῳ ἀπ' αὐτοῦ πίνουσι, δηλώσω αὐτίκα. πλὴν ἀλλὰ ἡγεῖσθαι χρὴ τὸν Τάνταλον μὴ τῇ γλώττῃ ἐφέντα, κοινωνήσαντα δὲ ἀνθρώποις τοῦ νέκταρος ὑπὸ τῶν ποιητῶν ἐλαύνεσθαι, θεοῖς δὲ μὴ διαβεβλῆσθαι αὐτόν, οὐ γὰρ ἄν, εἰ θεοῖς ἀπήχθετο, κριθῆναί ποτε ὑπὸ τῶν ̓Ινδῶν ἀγαθὸν θεοφιλεστάτων ὄντων καὶ μηδὲν ἔξω τοῦ θείου πραττόντων. 3.32. ταῦτα τοῦ ̓Απολλωνίου λέγοντος ἐς δάκρυα ἀπήχθη ὁ βασιλεύς, καὶ “ὦ φίλτατε,” εἶπεν “οἵους ἄνδρας ἑρμηνεύεις μοι τοὺς ̔́Ελληνας εἶναι.” “πόθεν οὖν, ὦ βασιλεῦ, χαλεπῶς πρὸς αὐτοὺς εἶχες;” “διαβάλλουσιν,” εἶπεν “ὦ ξένε, τὸ ̔Ελλήνων γένος οἱ ἐξ Αἰγύπτου φοιτῶντες ἐνταῦθα, σφᾶς μὲν αὐτοὺς ἱερούς τε καὶ σοφοὺς ἀποφαίνοντες καὶ νομοθέτας θυσιῶν τε καὶ τελετῶν, ὁπόσας νομίζουσιν οἱ ̔́Ελληνες, ἐκείνους δὲ οὐδὲν ὑγιὲς εἶναι φάσκοντες, ἀλλ' ὑβριστάς τε καὶ ξυγκλύδας καὶ ἀναρχίαν πᾶσαν καὶ μυθολόγους καὶ τερατολόγους καὶ πένητας μέν, ἐνδεικνυμένους δὲ τοῦτο οὐχ ὡς σεμνόν, ἀλλ' ὑπὲρ ξυγγνώμης τοῦ κλέπτειν, σοῦ δὲ ἀκούων ταῦτα καὶ ὅπως φιλότιμοί τε καὶ χρηστοί εἰσι, σπένδομαί τε λοιπὸν τοῖς ̔́Ελλησι καὶ δίδωμι αὐτοῖς ἐπαινεῖσθαί τε ὑπ' ἐμοῦ καὶ εὔχεσθαί με ὑπὲρ ̔Ελλήνων ὅ τι δύναμαι καὶ τοὺς Αἰγυπτίους ὑπ' ἐμοῦ ἀπιστεῖσθαι.” ὁ δὲ ̓Ιάρχας “κἀγώ,” ἔφη “ὦ βασιλεῦ, ἐγίγνωσκον, ὅτι σοι τὰ ὦτα διέφθορεν ὑπὸ τῶν Αἰγυπτίων τούτων, διῄειν δὲ ὑπὲρ ̔Ελλήνων οὐδέν, ἔστ' ἂν ξυμβόλου τοιούτου τύχῃς, ἀλλ' ἐπεὶ βελτίων γέγονας ὑπ' ἀνδρὸς σοφοῦ, νῦν μὲν ἡμῖν ἡ Ταντάλου φιλοτησία πινέσθω καὶ καθεύδωμεν δι' ἃ χρὴ νύκτωρ σπουδάσαι, λόγων δὲ ̔Ελληνικῶν, πλεῖστοι δ' οὗτοι τῶν κατ' ἀνθρώπους, ἐμπλήσω σε λοιπὸν ἐγὼ χαίροντα, ὁπότε ἀφίκοιο.” καὶ ἅμα ἐξῆρχε τοῖς ξυμπόταις πρῶτος ἐς τὴν φιάλην κύπτων, ἡ δὲ ἐπότιζεν ἱκανῶς πάντας, τὸ γὰρ νᾶμα ἀφθόνως ἐπεδίδου, καθάπερ δὴ τοῖς πηγαίοις ἀναδιδομένοις, ἔπιέ τε καὶ ὁ ̓Απολλώνιος, ὑπὲρ γὰρ φιλότητος ̓Ινδοῖς τὸ ποτὸν τοῦτο εὕρηται. ποιοῦνται δὲ αὐτοῦ οἰνοχόον Τάνταλον, ἐπειδὴ φιλικώτατος ἀνθρώπων ἔδοξεν.

3.25. ThereUPON the Indian smiled and said: You seem to think that mere abstention from injustice constitutes justice, and I am of opinion that all Greeks do the same. For as I once learned from the Egyptians that come hither, governors from Rome are in the habit of visiting your country, brandishing their axes naked over your heads, before they know they have bad men to rule or not; but you acknowledge them to be just if they merely do not sell justice. And I have heard that the slave merchants yonder do exactly the same; for when they come to you with convoys of Carian slaves and are anxious to recommend their characters to you, they make it a great merit of the slaves that they do not steal. In the same way do you recommend on such grounds the rulers whose sway you acknowledge, and after decorating them with such praises as you lavish upon slaves, you send them away, objects, as you imagine, of universal admiration. Nay more, your cleverest poets will not give you leave to be just and good, even if you want to. For here was Minos, a man who exceeded all men in cruelty, and who enslaved with his navies the inhabitants of continent and islands alike, and yet they honor him by placing in his hand a scepter of justice and give him a throne in Hades to be umpire of spirits; while at the same time they deny food and drink to Tantalus, merely because he was a good man and inclined to share with his friends the immortality bestowed upon them by the Gods. And some of them hang stones over him, and rain insults of a terrible kind upon this divine and good man; and I would much rather that they had represented him as swimming in a lake of nectar, for he regaled men with that drink humanely and ungrudgingly. And as he spoke he pointed out a statue which stood upon his left hand, on which was inscribed the name Tantalus. Now this statue was four cubits high, and represented a man of fifty years who was clad in the fashion of Argolis, though he differed in his cloak, that being like a Thessalian's, and he held a cup sufficient at least for one thirsty man and drank your health therefrom, and in the goblet was a liquor, an unmixed draught which frothed and foamed, though without bubbling over the edge of the cup. Now I will presently explain what they consider this cup to be, and for what reason they drink from it. In any case, however, we must suppose that Tantalus was assailed by the poets for not giving rein to his tongue, but because he shared the nectar with mankind; but we must not suppose that he was really the victim of the gods' dislike, for, had he been hateful to them, he would never have been judged by the Indians to be a good man, for they are most religious people and never transgress any divine command. 3.32. THESE words of Apollonius caused the king to burst into tears, and he said: Dearest friend, in what an heroic light do you represent these Hellenes to me. Why then, O king, were you so hard upon them? The visitors who come hither from Egypt, O guest, replied the king, malign the race of Hellenes, and while declaring that they themselves are holy men and wise, and the true law-givers who fixed all the sacrifices and rites of initiation which are in vogue among the Greeks, they deny to the latter any and every sort of good quality, declaring them to be ruffians, and a mixed herd addicted to every sort of anarchy, and lovers of legend and miracle mongers, and though indeed poor, yet making their poverty not a title of dignity, but a mere excuse for stealing. But now that I have heard this from you and understand how fond of honor and how worthy the Hellenes are, I am reconciled for the future to them and I engage both that they shall have my praise and that I will pray all I can for them, and will never set trust in another Egyptian. But Iarchas remarked: I too, O king, was aware that your mind had been poisoned by these Egyptians; but I would not take the part of the Hellenes until you met some such counselor as this. But since you have been put right by a wise man, let us now proceed to quaff the good cheer provided by Tantalus, and let us sleep over the serious issues which we have to discuss tonight. But at another time I will fill you full with Hellenic arguments, and no other race is so rich in them; and you will delight in them whenever you come hither. And forthwith he set an example to this fellow guests, by stooping the first of them all to the goblet which indeed furnished an ample draught for all; for the stream refilled itself plenteously, as if with spring waters welling up from the ground; and Apollonius also drank, for this cup is instituted by the Indians as a cup of friendship; and they feign that Tantalus is the wine-bearer who supplies it, because he is considered to have been the most friendly of men.

5. Eudocia Empress Consort of Theodosius Ii Emperor of The East, Homerocentones, 1.1899, 2.1673 (5th cent. CE - 5th cent. CE) Tagged with subjects: •healing, menstruation Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 318

6. Anon., Scholia To Pindar, Olympian Odes, 1.91 Tagged with subjects: •healing, menstruation Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 318

7. Epigraphy, Seg, 4.104, 26.1145, 50.1682 Tagged with subjects: •healing, menstruation Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 318, 321

8. Epigraphy, Faraone 2009B, 1, 3-9, 2 Tagged with subjects: •nan Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 317, 321

9. Eustathius, Od., 1.436-1.437 Tagged with subjects: •healing, menstruation Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 318

10. Ps. Apuleian, Herbarius, 18 Tagged with subjects: •healing, menstruation Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 318

11. Epigraphy, Cbd, 753-755, 1633 Tagged with subjects: •nan Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 321

12. Epigraphy, Delatte And Derchain 1964, 364 Tagged with subjects: •healing, menstruation Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 321

Tiresias: The Ancient Mediterranean Religions Source Database