The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

graph

All subjects (including unvalidated):

subject	book bibliographic info
heliopolis, temple of ra/helios,	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 544
helios	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 216 Bernabe et al. (2013), Redefining Dionysos, 63, 151, 152, 223, 229, 263, 445 Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 20 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 338, 380, 381, 385, 386, 389, 390, 393, 400 Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 21, 92, 99, 102, 121, 122, 141, 142, 158, 159, 160, 162, 163, 165, 192, 193, 194, 195, 222, 233, 243, 247, 260, 261, 263, 264, 265, 266, 267, 269 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 311 Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 68, 77, 82, 95, 117, 155 Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 43 Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 450, 451, 452, 455 Cueva et al. (2018a), Re-Wiring the Ancient Novel. Volume 1: Greek Novels, 211 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 273, 333, 345, 351, 352, 353, 364, 366, 378, 405, 407 Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 176 Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 23, 174, 175, 176, 177, 178, 182, 191, 192, 193, 194, 195, 196, 202, 239, 255, 265, 266 Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 28, 29 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 195 Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 157, 159 Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 174 Goodman (2006), Judaism in the Roman World: Collected Essays, 213 Huttner (2013), Early Christianity in the Lycus Valley, 48, 49 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 42 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 77 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 30 Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 46, 49, 52, 54, 55, 67, 80, 83 Mikalson (2010), Greek Popular Religion in Greek Philosophy, 20, 21, 74, 106 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 29, 119, 143, 193 Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 43, 44, 144 Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 37, 46, 47, 48, 59, 306 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 98, 133, 170, 186 Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 16, 17, 18, 19, 20, 21, 22, 28, 32, 36, 41, 48, 54, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 94, 95, 96, 97, 98, 100, 102, 103, 104, 105, 106, 110, 111, 117, 121, 122, 125, 129, 130, 131, 132, 140, 142, 146, 149, 150, 151, 152, 153, 158, 160, 165, 167, 168, 178 Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 19, 25, 101 Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 318 Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 211, 212, 253, 254, 264 Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 83, 106, 149 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 189, 275, 322, 323, 324, 377, 411 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 124, 125, 126, 127 Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 82, 84 d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 225, 236, 237, 262 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 245, 251, 256, 362, 363, 364, 366, 373
helios, adonis	Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 245
helios, and belos from, palmyra, statues of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 285
helios, and heliades	Tor (2017), Mortal and Divine in Early Greek Epistemology, 256, 257, 258, 259, 264, 269, 315, 347, 351, 352, 356, 357, 358
helios, and zodiac, basilica-type synagogue, plan, mosaic, mosaic	Levine (2005), The Ancient Synagogue, The First Thousand Years, 218, 224, 362, 372, 389
helios, aniketos	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 9
helios, apollo	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 70
helios, archidamos, rhodian priest of	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 334
helios, arkesine	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 245
helios, association with apollo	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 70, 241
helios, chariot, of	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 76
helios, depiction in funeral reliefs	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 243
helios, divinities, greek and roman	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 251, 345
helios, eleutherios of troezen	Mikalson (2003), Herodotus and Religion in the Persian Wars, 110
helios, ethiopia, and	Cueva et al. (2018a), Re-Wiring the Ancient Novel. Volume 1: Greek Novels, 211
helios, god	Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 104, 107
helios, gods	Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 109, 110, 145, 146, 151, 168, 169
helios, great sarapis concerning the pilot syrion, literary and sub-literary works, egypt, greek, miracle of zeus	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 342
helios, greek god	Rizzi (2010), Hadrian and the Christians, 121, 125, 127
helios, greek god, representations of in jewish art	Feldman (2006), Judaism and Hellenism Reconsidered, 5
helios, helios-mithras,	Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 97, 98, 108, 109
helios, hymn to king	Goodman (2006), Judaism in the Roman World: Collected Essays, 214
helios, imagery	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 4
helios, in magnesia, sanctuaries, of	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 21
helios, in synagogue mosaics	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 73, 76, 77, 78
helios, julian, emperor, hymn to king	Gee (2013), Aratus and the Astronomical Tradition, 23, 150, 153, 154, 158, 161, 165, 166, 167, 169, 170, 171, 181, 182, 266
helios, megas sarapis, zeus	Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 272, 455, 461
helios, mosaics and, sinai	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 77, 78
helios, oaths, and	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 20
helios, of egypt	Mikalson (2003), Herodotus and Religion in the Persian Wars, 145
helios, of magnesia	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 21
helios, personification of the sun	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 138, 141, 161
helios, pitys, and hymn to	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 279, 280
helios, pollution, and	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 20
helios, quadriga of	Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 140
helios, rhodes	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 249, 256, 302, 316, 334, 376, 394
helios, sarapis at epiphaneia, cilicia, cult of theos keraunios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 383
helios, sarapis ticket oracles, oxyrhynchus, zeus	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 351, 383
helios, sarapis, and	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 345
helios, sarapis, sarapis, theos keraunios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 383
helios, sarapis, sarapis, zeus	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 331, 332, 383
helios, serapis, senses, zeus	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 334
helios, solar worship, sol	Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 55, 56, 311, 319, 326, 332, 333, 440
helios, soter	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 139
helios, soter, receives dedication in rome	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
helios, soter, rhodian influence	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 25
helios, soter, saving-rays of	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 33
helios, soteria/soterioi, saving rays of	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 33
helios, sun	Dillon and Timotin (2015), Platonic Theories of Prayer, 11, 13, 14, 38, 64, 67, 73, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 102, 176, 185, 186, 187, 188
helios, sun god	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 329, 517, 527
helios, sun, hellenistic period, oaths in	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 157, 159, 315, 321, 393
helios, sun, island of	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 64
helios, sun, oaths invoking	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 2, 28, 30, 31, 84, 144, 153, 166, 175, 203, 318, 321
helios, tlepolemos, herakleid, replaced by	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 247, 248, 249, 263
helios, yhwh, as	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 108
helios, zeus	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 517, 527
helios, zeus as βασιλεύς, as	Gee (2013), Aratus and the Astronomical Tradition, 158, 159, 160, 161, 165, 166, 167, 169, 170, 171, 172, 173, 175, 176, 177, 178, 179, 182
helios/yahweh, necromancy, and apollo/	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 258, 259, 260, 261, 262, 263, 264, 273, 274, 276, 278
iles/elias/helios	Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 59, 60
rē/helios, and aiōn, mandoulis, association with sun god	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 559, 560
sol/helios	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 69

List of validated texts:

27 validated results for "helios"

1. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Helios, in synagogue mosaics • Sinai, Helios mosaics and • Sol (Helios), solar worship

Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 332; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 78

2. Homer, Iliad, 1.37-1.38, 2.257-2.264, 2.485-2.486, 3.277, 5.53 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Helios • Helios (Sun), oaths invoking • Helios (personification of the Sun) • Helios Soter, Rhodian influence

Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 162; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 161; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 25; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 42; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 43; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 133; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 80, 132; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 31, 153

sup>
1.37 κλῦθί μευ ἀργυρότοξʼ, ὃς Χρύσην ἀμφιβέβηκας ^1.38 Κίλλάν τε ζαθέην Τενέδοιό τε ἶφι ἀνάσσεις, ^2.257 ἀλλʼ ἔκ τοι ἐρέω, τὸ δὲ καὶ τετελεσμένον ἔσται· ^2.258 εἴ κʼ ἔτι σʼ ἀφραίνοντα κιχήσομαι ὥς νύ περ ὧδε, ^2.259 μηκέτʼ ἔπειτʼ Ὀδυσῆϊ κάρη ὤμοισιν ἐπείη, ^2.260 μηδʼ ἔτι Τηλεμάχοιο πατὴρ κεκλημένος εἴην, ^2.261 εἰ μὴ ἐγώ σε λαβὼν ἀπὸ μὲν φίλα εἵματα δύσω, ^2.262 χλαῖνάν τʼ ἠδὲ χιτῶνα, τά τʼ αἰδῶ ἀμφικαλύπτει, ^2.263 αὐτὸν δὲ κλαίοντα θοὰς ἐπὶ νῆας ἀφήσω ^2.264 πεπλήγων ἀγορῆθεν ἀεικέσσι πληγῇσιν. ^2.485 ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, ^2.486 ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν· ^3.277 Ἠέλιός θʼ, ὃς πάντʼ ἐφορᾷς καὶ πάντʼ ἐπακούεις, ^5.53 ἀλλʼ οὔ οἱ τότε γε χραῖσμʼ Ἄρτεμις ἰοχέαιρα,'' None

sup>
1.37 to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats, ^2.257 for that the Danaan warriors give him gifts full many; whereas thou pratest on with railings. But I will speak out to thee, and this word shall verily be brought to pass: if I find thee again playing the fool, even as now thou dost, then may the head of Odysseus abide no more upon his shoulders, ^2.260 nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. ^2.264 nor may I any more be called the father of Telemachus, if I take thee not, and strip off thy raiment, thy cloak, and thy tunic that cover thy nakedness, and for thyself send thee wailing to the swift ships, beaten forth from the place of gathering with shameful blows. ^2.485 for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths ^3.277 Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath; ' "^5.53 did Atreus' son Menelaus slay with his sharp spear, even him the mighty hunter; for Artemis herself had taught him to smite all wild things that the mountain forest nurtureth. Yet in no wise did the archer Artemis avail him now, neither all that skill in archery wherein of old he excelled; "' None

3. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Helios • Helios (Sun), island of • Helios (Sun), oaths invoking • Helios (personification of the Sun) • Helios Soter, Rhodian influence • Helios and Heliades

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 138, 161; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 157, 159; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 25; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 42; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 29, 143; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 43, 44; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 63; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 64, 203; Tor (2017), Mortal and Divine in Early Greek Epistemology, 257, 264, 351; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 34; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 373

4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helios

Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 385; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 123

5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helios Soter, saving-rays of • Helios, and Apollo • soteria/soterioi, saving rays of Helios

Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 78; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 33

6. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helios (Sun), oaths invoking • Helios, and Apollo • Helios, in cult practice

Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 76; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 144

7. Euripides, Medea, 731, 746-747, 754, 1339-1340 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helios • Helios (Sun), oaths invoking

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 311; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 137; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 91; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 28, 84, 166

sup>
731 ἔσται τάδ': ἀλλὰ πίστις εἰ γένοιτό μοι" "⁷⁴⁶ ὄμνυ πέδον Γῆς πατέρα θ' ̔́Ηλιον πατρὸς" '⁷⁴⁷ τοὐμοῦ θεῶν τε συντιθεὶς ἅπαν γένος.' "⁷⁵⁴ ἀρκεῖ: τί δ' ὅρκῳ τῷδε μὴ 'μμένων πάθοις;" "¹³³⁹ οὐκ ἔστιν ἥτις τοῦτ' ἂν ̔Ελληνὶς γυνὴ"¹³⁴⁰ ἔτλη ποθ', ὧν γε πρόσθεν ἠξίουν ἐγὼ" "" None

sup>
731 It shall be even so; but wouldst thou pledge thy word to this, I should in all be well content with thee. Aegeu ⁷⁴⁶ Swear by the plain of Earth, by Helios my father’s sire, and, in one comprehensive oath, by all the race of gods. Aegeu ⁷⁵⁴ ’Tis enough. If thou shouldst break this oath, what curse dost thou invoke upon thyself? Aegeu ¹³³⁹ ere thou cam’st aboard our fair ship Argo. Such was the outset of thy life of crime; then didst thou wed with me, and having born me sons to glut thy passion’s lust, thou now hast slain them. Not one amongst the wives of Hellas e’er had dared'¹³⁴⁰ this deed; yet before them all I chose thee for my wife, wedding a foe to be my doom, no woman, but a lioness fiercer than Tyrrhene Scylla in nature. But with reproaches heaped a thousandfold ' None

8. Herodotus, Histories, 1.131, 7.192 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helios • Helios Apollo • Helios, and Apollo • Helios, association with Apollo • Helios, in cult practice • Helios, of Egypt • oaths, and Helios • pollution, and Helios

Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 76; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 70; Mikalson (2003), Herodotus and Religion in the Persian Wars, 145; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 20

sup>
1.131 Πέρσας δὲ οἶδα νόμοισι τοιοῖσιδε χρεωμένους, ἀγάλματα μὲν καὶ νηοὺς καὶ βωμοὺς οὐκ ἐν νόμῳ ποιευμένους ἱδρύεσθαι, ἀλλὰ καὶ τοῖσι ποιεῦσι μωρίην ἐπιφέρουσι, ὡς μὲν ἐμοὶ δοκέειν, ὅτι οὐκ ἀνθρωποφυέας ἐνόμισαν τοὺς θεοὺς κατά περ οἱ Ἕλληνες εἶναι· οἳ δὲ νομίζουσι Διὶ μὲν ἐπὶ τὰ ὑψηλότατα τῶν ὀρέων ἀναβαίνοντες θυσίας ἔρδειν, τὸν κύκλον πάντα τοῦ οὐρανοῦ Δία καλέοντες· θύουσι δὲ ἡλίῳ τε καὶ σελήνῃ καὶ γῇ καὶ πυρὶ καὶ ὕδατι καὶ ἀνέμοισι. τούτοισι μὲν δὴ θύουσι μούνοισι ἀρχῆθεν, ἐπιμεμαθήκασι δὲ καὶ τῇ Οὐρανίῃ θύειν, παρά τε Ἀσσυρίων μαθόντες καὶ Ἀραβίων. καλέουσι δὲ Ἀσσύριοι τὴν Ἀφροδίτην Μύλιττα, Ἀράβιοι δὲ Ἀλιλάτ, Πέρσαι δὲ Μίτραν. ^7.192 ὃ μὲν δὴ τετάρτῃ ἡμέρῃ ἐπέπαυτο· τοῖσι δὲ Ἕλλησι οἱ ἡμεροσκόποι ἀπὸ τῶν ἄκρων τῶν Εὐβοϊκῶν καταδραμόντες δευτέρῃ ἡμέρῃ ἀπʼ ἧς ὁ χειμὼν ὁ πρῶτος ἐγένετο, ἐσήμαινον πάντα τὰ γενόμενα περὶ τὴν ναυηγίην. οἳ δὲ ὡς ἐπύθοντο, Ποσειδέωνι σωτῆρι εὐξάμενοι καὶ σπονδὰς προχέαντες τὴν ταχίστην ὀπίσω ἠπείγοντο ἐπὶ τὸ Ἀρτεμίσιον, ἐλπίσαντες ὀλίγας τινάς σφι ἀντιξόους ἔσεσθαι νέας.'' None

sup>
1.131 As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; ,but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. ,From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra. ^7.192 The storm, then, ceased on the fourth day. Now the scouts stationed on the headlands of Euboea ran down and told the Hellenes all about the shipwreck on the second day after the storm began. ,After hearing this they prayed to Poseidon as their savior and poured libations. Then they hurried to Artemisium hoping to find few ships opposing them. So they came to Artemisium a second time and made their station there. From that time on they call Poseidon their savior. '' None

9. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Helios • Helios, and Apollo • Helios, in cult practice • Helios, of Magnesia • sanctuaries, of Helios in Magnesia

Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 77; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 21

^220d γὰρ θέρος τότε γʼ ἦν—χαμεύνια ἐξενεγκάμενοι ἅμα μὲν ἐν τῷ ψύχει καθηῦδον, ἅμα δʼ ἐφύλαττον αὐτὸν εἰ καὶ τὴν νύκτα ἑστήξοι. ὁ δὲ εἱστήκει μέχρι ἕως ἐγένετο καὶ ἥλιος ἀνέσχεν· ἔπειτα ᾤχετʼ ἀπιὼν προσευξάμενος τῷ ἡλίῳ. εἰ δὲ βούλεσθε ἐν ταῖς μάχαις—τοῦτο γὰρ δὴ δίκαιόν γε αὐτῷ ἀποδοῦναι—ὅτε γὰρ ἡ μάχη ἦν ἐξ ἧς ἐμοὶ καὶ τἀριστεῖα ἔδοσαν οἱ στρατηγοί, οὐδεὶς ἄλλος ἐμὲ ἔσωσεν'' None

^220d this time it was summer—brought out their mattresses and rugs and took their sleep in the cool; thus they waited to see if he would go on standing all night too. He stood till dawn came and the sun rose; then walked away, after offering a prayer to the Sun.'' None

10. Sophocles, Oedipus The King, 660 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helios • Helios (Sun), oaths invoking

Found in books: Bernabe et al. (2013), Redefining Dionysos, 152; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 31

sup>
660 No, by the god that stands at the head of all the host of the gods, no, by the sun. Unblest, unbefriended, may I die the worst possible death, if I have this thought!'' None

11. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Helios • Helios, and Apollo • Helios, in cult practice • oaths, and Helios • pollution, and Helios

Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 76; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 20

12. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Helios • Helios, and Apollo • Helios, in cult practice

Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 77; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 163; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 65

13. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Helios

Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 195; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 35

14. Josephus Flavius, Jewish Antiquities, 17.151-17.155 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Chariot, Helios, of • Helios, chariot of • basilica-type synagogue, plan, mosaic, mosaic, Helios and zodiac

Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 224; Levison (2023), The Greek Life of Adam and Eve. 818

sup>
17.151 ἦν γὰρ τῷ ̔Ηρώδῃ τινὰ πραγματευθέντα παρὰ τὸν νόμον, ἃ δὴ ἐπεκάλουν οἱ περὶ τὸν ̓Ιούδαν καὶ Ματθίαν. κατεσκευάκει δὲ ὁ βασιλεὺς ὑπὲρ τοῦ μεγάλου πυλῶνος τοῦ ναοῦ ἀνάθημα καὶ λίαν πολυτελές, ἀετὸν χρύσεον μέγαν: κωλύει δὲ ὁ νόμος εἰκόνων τε ἀναστάσεις ἐπινοεῖν καί τινων ζῴων ἀναθέσεις ἐπιτηδεύεσθαι τοῖς βιοῦν κατ' αὐτὸν προῃρημένοις." "^17.152 ὥστε ἐκέλευον οἱ σοφισταὶ τὸν ἀετὸν κατασπᾶν: καὶ γὰρ εἴ τις γένοιτο κίνδυνος τῷ εἰς θάνατον ἀνακειμένῳ, πολὺ τῆς ἐν τῷ ζῆν ἡδονῆς λυσιτελεστέραν φαίνεσθαι τὴν προστιθεμένην ἀρετὴν ὑπ' αὐτοῦ τοῖς ἐπὶ σωτηρίᾳ καὶ φυλακῇ τοῦ πατρίου μελλήσουσι τελευτᾶν διὰ τὸ ἀίδιον τοῦ ἐπαινεῖσθαι φήμην κατασκευασαμένους ἔν τε τοῖς νῦν ἐπαινεθήσεσθαι καὶ τοῖς ἐσομένοις ἀειμνημόνευτον καταλείπειν τὸν βίον." "^17.153 καίτοι γε καὶ τοῖς ἀκινδύνως διαιτωμένοις ἄφυκτον εἶναι τὴν συμφοράν, ὥστε καλῶς ἔχειν τοῖς ἀρετῆς ὀριγνωμένοις τὸ κατεψηφισμένον αὐτοῦ μετ' ἐπαίνων καὶ τιμῶν δεχομένοις ἀπιέναι τοῦ βίου." "^17.154 φέρειν γὰρ κούφισιν πολλὴν τὸ ἐπὶ καλοῖς ἔργοις ὧν μνηστῆρα τὸν κίνδυνον εἶναι τελευτᾶν, καὶ ἅμα υἱέσι τῶν αὐτῶν καὶ ὁπόσοι τοῦ συγγενοῦς καταλείποιντο ἄνδρες γυναῖκες καὶ τοῖσδε περιποιῆσαι ὄφελος εὐκλείᾳ τῇ ἀπ' αὐτῶν." '^17.155 Καὶ οἱ μὲν τοιούτοις λόγοις ἐξῆραν τοὺς νέους. ἀφικνεῖται δὲ λόγος εἰς αὐτοὺς τεθνάναι φράζων τὸν βασιλέα καὶ συνέπραττε τοῖς σοφισταῖς. καὶ μέσης ἡμέρας ἀνελθόντες κατέσπων τε καὶ πελέκεσιν ἐξέκοψαν τὸν ἀετὸν πολλῶν ἐν τῷ ἱερῷ διατριβόντων.'" None

sup>
17.151 for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature. ^17.152 So these wise men persuaded their scholars to pull down the golden eagle; alleging, that although they should incur any danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear much more advantageous to them than the pleasures of life; since they would die for the preservation and observation of the law of their fathers; since they would also acquire an everlasting fame and commendation; since they would be both commended by the present generation, and leave an example of life that would never be forgotten to posterity; ^17.153 ince that common calamity of dying cannot be avoided by our living so as to escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; ^17.154 and that this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their relations, whether they be men or women, which will be of great advantage to them afterward. ^17.155 3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men’s persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple.'' None

15. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Helios imagery • basilica-type synagogue, plan, mosaic, mosaic, Helios and zodiac

Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 389; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 4

16. Pausanias, Description of Greece, 2.1.6 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Helios • Helios, and Apollo • Helios, in cult practice

Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 76; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 83

sup>
2.1.6 τὸ δὲ οὐ Κορινθίοις μόνον περὶ τῆς χώρας ἐστὶν εἰρημένον, ἀλλὰ ἐμοὶ δοκεῖν Ἀθηναῖοι πρῶτοι περὶ τῆς Ἀττικῆς ἐσεμνολόγησαν· λέγουσι δὲ καὶ οἱ Κορίνθιοι Ποσειδῶνα ἐλθεῖν Ἡλίῳ περὶ τῆς γῆς ἐς ἀμφισβήτησιν, Βριάρεων δὲ διαλλακτὴν γενέσθαι σφίσιν, ἰσθμὸν μὲν καὶ ὅσα ταύτῃ δικάσαντα εἶναι Ποσειδῶνος, τὴν δὲ ἄκραν Ἡλίῳ δόντα τὴν ὑπὲρ τῆς πόλεως. ἀπὸ μὲν τούτου λέγουσιν εἶναι τὸν ἰσθμὸν Ποσειδῶνος·'' None

sup>
2.1.6 A legend of the Corinthians about their land is not peculiar to them, for I believe that the Athenians were the first to relate a similar story to glorify Attica . The Corinthians say that Poseidon had a dispute with Helius (Sun) about the land, and that Briareos arbitrated between them, assigning to Poseidon the Isthmus and the parts adjoining, and giving to Helius the height above the city. Ever since, they say, the Isthmus has belonged to Poseidon.'' None

17. Origen, Against Celsus, 6.22 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Helios

Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 452; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 243; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 210

sup>
6.22 After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz., of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the 'lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? "" None

18. Porphyry, Life of Plotinus, 10 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Helios • Helios,

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 352; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 373

sup>
10 Among those making profession of Philosophy at Rome was one Olympius, an Alexandrian, who had been for a little while a pupil of Ammonius. This man's jealous envy showed itself in continual insolence, and finally he grew so bitter that he even ventured sorcery, seeking to crush Plotinus by star-spells. But he found his experiments recoiling upon himself, and he confessed to his associates that Plotinus possessed 'a mighty soul, so powerful, as to be able to hurl every assault back upon those that sought his ruin'. Plotinus had felt the operation and declared that at that moment Olympius limbs were convulsed and his body shrivelling like a money-bag pulled tight'. Olympius, perceiving on several attempts that he was endangering himself rather than Plotinus, desisted. In fact Plotinus possessed by birth something more than is accorded to other men. An Egyptian priest who had arrived in Rome and, through some friend, had been presented to the philosopher, became desirous of displaying his powers to him, and he offered to evoke a visible manifestation of Plotinus' presiding spirit. Plotinus readily consented and the evocation was made in the Temple of Isis, the only place, they say, which the Egyptian could find pure in Rome. At the summons a Divinity appeared, not a being of the spirit-ranks, and the Egyptian exclaimed: 'You are singularly graced; the guiding-spirit within you is not of the lower degree but a God.' It was not possible, however, to interrogate or even to contemplate this God any further, for the priest's assistant, who had been holding the birds to prevent them flying away, strangled them, whether through jealousy or in terror. Thus Plotinus had for indwelling spirit a Being of the more divine degree, and he kept his own divine spirit unceasingly intent upon that inner presence. It was this preoccupation that led him to write his treatise upon Our Tutelary Spirit, an essay in the explanation of the differences among spirit-guides. Amelius was scrupulous in observing the day of the New-Moon and other holy-days, and once asked Plotinus to join in some such celebration: Plotinus refused: 'It is for those Beings to come to me, not for me to go to them.' What was in his mind in so lofty an utterance we could not explain to ourselves and we dared not ask him. "" None

19. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Helios • Helios (Sun)

Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 176; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 237

20. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Apollo-Helios • Helios • Helios (personification of the Sun) • Helios, • Helios-Apollo • Pitys, and Hymn to Helios, • necromancy, and Apollo/ Helios/Yahweh

Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 21, 92, 102, 121, 122, 141, 142, 158, 160, 162, 163, 164, 165, 166, 192, 193, 194, 195, 222, 233, 243, 247, 265, 267, 269; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 345, 351, 364, 366, 405, 407; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 141; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 255; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 258, 259, 260, 261, 262, 263, 264, 273, 274, 276, 278, 279, 280; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 238, 240, 241, 242, 243, 244; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 16, 17, 18, 19, 20, 22, 28, 32, 41, 48, 54, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 94, 95, 97, 98, 100, 102, 103, 104, 105, 106, 110, 117, 125, 129, 131, 132, 140, 142, 146, 150, 151, 152, 153, 158, 160, 165, 167, 168, 178; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 84

21. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Helios • Helios (Helios-Mithras)

Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 155; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 109

22. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Helios

Found in books: Bernabe et al. (2013), Redefining Dionysos, 445; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 46, 47; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 251, 256

23. None, None, nan
Tagged with subjects: • Helios

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 143; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 72

24. None, None, nan
Tagged with subjects: • Helios Soter, receives dedication in Rome • Zeus Helios megas Sarapis

Found in books: Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 461; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164

25. None, None, nan
Tagged with subjects: • Apollo-Mithras-Helios-Hermes • Helios, sun god • Zeus, Helios

Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 517; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 68

26. None, None, nan
Tagged with subjects: • Helios • Helios (Rhodes)

Found in books: Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 212; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 249, 256, 302, 316, 376, 394

27. None, None, nan
Tagged with subjects: • Helios

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 111; Bernabe et al. (2013), Redefining Dionysos, 445; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 76, 80, 81; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 251

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database