The Ancient Mediterranean Religions Index Database

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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.

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All subjects (including unvalidated):

subject	book bibliographic info
harpokrates/horus, the child	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, 131, 133, 134, 141, 142, 144, 156, 165, 175
horus	Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 203 Bernabe et al. (2013), Redefining Dionysos, 256, 439 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, 38, 131, 133, 141, 142, 144, 158, 159, 160, 177, 178, 193, 196, 203, 205, 213, 215, 231, 232, 235, 253 Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 74, 122, 165 Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 22, 23 Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 257, 258 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 177, 310 Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 75, 197, 199 Hitch (2017), Animal sacrifice in the ancient Greek world, 82 Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 105 Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 182 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 86, 167, 211 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 219, 278, 399 O'Brien (2015), The Demiurge in Ancient Thought, 97, 100, 102, 103, 104 Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 65, 87, 94, 122, 126, 141, 145, 149 Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 105, 121, 193, 194 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 328 Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 224, 232
horus, abydos memnonion, cult of	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 486, 488, 489, 490, 491
horus, and baptism	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 288
horus, and baptism, and griffon	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 312
horus, and baptism, and neper	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
horus, and baptism, and oresius, hunter	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 174
horus, and baptism, birth of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 356
horus, and baptism, children of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 222
horus, and baptism, eye of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 292
horus, and baptism, four sons of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 232, 307
horus, and dreams, horus-of-pe, sacred falcons of	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 28, 512
horus, and dreams, sacred animals, egyptian, sacred falcons of	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 512
horus, and hypnos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 356, 678
horus, and ḥor of sebennytos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 387
horus, and isis	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 361
horus, and sarapis, festival of for	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 183, 350
horus, and seth	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 155, 161, 179, 254
horus, and seth, and crown of isis	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 219
horus, and seth, and min	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 211
horus, and seth, and pentad	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 209
horus, and seth, and triumph in judgement	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 159, 164
horus, and seth, as huntsman	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 174, 177
horus, and seth, as living king	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 157
horus, and seth, battling	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 152, 174
horus, and seth, birthday of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 183, 184, 196
horus, and seth, hands of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 204
horus, and seth, healed by isis	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139, 236
horus, and seth, in boat	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 34
horus, and seth, infant	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 37, 129
horus, and seth, son of isis	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 140
horus, and seth, warrior	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 316
horus, as harpokrates	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 344, 349, 352, 353, 355, 356, 361, 369, 387, 544
horus, as harsomtus at edfu	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 525
horus, as healer	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 356, 361, 369
horus, association of the temple of	Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 71
horus, at abydos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 486, 488, 489, 490, 491
horus, at athens	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 349
horus, at delos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 355, 356, 369
horus, at kom ombo	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 594, 599
horus, at saqqâra	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397, 447, 544
horus, bust identified as speaking statue	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 598, 599
horus, corn, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
horus, defeated, seth, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 330
horus, diaspora jews	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175
horus, falcon statue employed in motion oracle, ?	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 78
horus, god	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 137, 143, 624
horus, harpocrates	Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 64, 67, 68, 84
horus, harpokrates, child-god, aka	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 624, 625
horus, hathor, in solar barque, mother of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 209
horus, hieraconpolis, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 204
horus, hosea, book of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 152, 154, 172
horus, hunted as crocodile or hippopotamus, seth, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 174, 184
horus, ḥor of sebennytos, and harpokrates, i.e.	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 387
horus, iao	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 88, 93, 105, 107
horus, iapetus	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 128, 148
horus, identity	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 193, 194, 195, 196, 197, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210
horus, in denderah, osirian rites of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 160, 208, 211, 212, 222
horus, initiate, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 211
horus, isis, and	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 361
horus, jewish	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 197
horus, kom ombo, temple of sobek and	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 594, 599
horus, lxx hosea	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 155, 156, 157
horus, neper, corn-god, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
horus, of egypt	Mikalson (2003), Herodotus and Religion in the Persian Wars, 171, 172, 180, 181, 183
horus, qumran	Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 160
horus, seth, and	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 155, 161, 179, 236, 254
horus, temple, apollinopolis magna, edfu	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 307
horus, voice-oracles, egyptian, claimed for kom ombo temple of sobek and	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 594
horus, wedjat-eye, of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 292

List of validated texts:

4 validated results for "horus"

1. Hebrew Bible, Isaiah, 11.12 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Horus, LXX Hosea • Horus, diaspora Jews

Found in books: Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 163, 164, 165, 166, 173, 174; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 157

sup>
11.12 וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃'' None

sup>
11.12 And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth.'' None

2. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Corn, and Horus • Horus • Horus, and Seth • Horus, and Seth, son of Isis • Horus, and baptism, and Neper • Horus-Harpocrates, and corn • Isis, goddess, mother of Horus • Neper, corn-god, and Horus • Seth, and Horus • Seth, and Horus, defeated

Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 74; Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 6, 189; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 140, 179, 324, 330; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 75

³² Such, then, are the possible interpretations which these facts suggest. But now let us begin over again, and consider first the most perspicuous of those who have a reputation for expounding matters more philosophically. These men are like the Greeks who say that Cronus is but a figurative name for Chronus Cf. Cicero, De Natura Deorum, ii. 25 (64). (Time), Hera for Air, and that the birth of Hephaestus symbolizes the change of Air into Fire. Cf. 392 c, infra . And thus among the Egyptians such men say that Osiris is the Nile consorting with the Earth, which is Isis, and that the sea is Typhon into which the Nile discharges its waters and is lost to view and dissipated, save for that part which the earth takes up and absorbs and thereby becomes fertilized. Cf. 366 a, infra . There is also a religious lament sung over Cronus. For Cronus as representing rivers and water see Pauly-Wissowa, xi. 1987-1988. The lament is for him that is born in the regions on the left, and suffers dissolution in the regions on the right; for the Egyptians believe that the eastern regions are the face of the world, the northern the right, and the southern the left. Cf. Moralia, 282 d-e and 729 b. The Nile, therefore, which runs from the south and is swallowed up by the sea in the north, is naturally said to have its birth on the left and its dissolution on the right. For this reason the priests religiously keep themselves aloof from the sea, and call salt the spume of Typhon ; and one of the things forbidden them is to set salt upon a table Ibid. 685 a and 729 a. ; also they do not speak to pilots, Ibid. 729 c. because these men make use of the sea, and gain their livelihood from the sea. This is also not the least of the reasons why they eschew fish, Cf. 353 c, supra . and they portray hatred by drawing the picture of a fish. At Saïs in the vestibule of the temple of Athena was carved a babe and an aged man, and after this a hawk, and next a fish, and finally an hippopotamus. The symbolic meaning of this was There is a lacuna in one ms. (E) at this point (God hateth . . . of departing from it). The supplement is from Clement of Alexandria; see the critical note. : O ye that are coming into the world and departing from it, God hateth shamelessness. The babe is the symbol of coming into the world and the aged man the symbol of departing from it, and by a hawk they indicate God, Cf. 371 e, infra . by the fish hatred, as has already been said, Cf. 353 c, supra . because of the sea, and by the hippopotamus shamelessness; for it is said that he kills his sire Cf. Porphyry, De Abstinentia, iii. 23. and forces his mother to mate with him. That saying of the adherents of Pythagoras, that the sea is a tear of Cronus, Cf. Clement of Alexandria, Stromateis, v. 50. 1 (p. 676 Potter), and Aristotle, Frag. 196 (ed. Rose). may seem to hint at its impure and extraneous nature. Let this, then, be stated incidentally, as a matter of record that is common knowledge.'³⁷ Moreover, the Greeks are wont to consecrate the ivy Diodorus, i. 17. 4. to Dionysus, and it is said that among the Egyptians the name for ivy is chenosiris, the meaning of the name being, as they say, the plant of Osiris. Now, Ariston, Müller, Frag. Hist. Graec. iii. p. 324. the author of Athenian Colonization, happened upon a letter of Alexarchus, in which it is recorded that Dionysus was the son of Zeus and Isis, and is called not Osiris, but Arsaphes, spelled with an a, the name denoting virility. Hermaeus, Ibid. iv. p. 427. too, makes this statement in the first volume of his book The Egyptians ; for he says that Osiris, properly interpreted, means sturdy. I leave out of account Mnaseas’s Ibid. iii. p. 155. annexation of Dionysus, Osiris, andSerapis to Epaphus, as well as Anticleides’ Cf. Jacoby, Frag. Gr. Hist. 140, no. 13. statement that Isis was the daughter of Prometheus Cf. 352 a, supra . and was wedded to Dionysus. Cf. Herodotus, ii. 156. The fact is that the peculiarities already mentioned regarding the festival and sacrifices carry a conviction more manifest than any testimony of authorities. ⁵¹ Then again, they depict Osiris by means of an eye and a sceptre, Cf. 354 f, supra . the one of which indicates forethought and the other power, much as Homer Homer, Iliad, viii. 22. in calling the Lord and King of all Zeus supreme and counsellor appears by supreme to signify his prowess and by counsellor his careful planning and thoughtfulness. They also often depict this god by means of a hawk; for this bird is surpassing in the keenness of its vision and the swiftness of its flight, and is wont to support itself with the minimum amount of food. It is said also in flying over the earth to cast dust upon the eyes of unburied dead Cf. Aelian, De Natura Animalium, ii. 42, and Porphyry, De Abstinentia, iv. 9. ; and whenever it settles down beside the river to drink it raises its feather upright, and after it has drunk it lets this sink down again, by which it is plain that the bird is safe and has escaped the crocodile, Ibid. x. 24. for if it be seized, the feather remains fixed upright as it was at the beginning. Everywhere they point out statues of Osiris in human form of the ithyphallic type, on account of his creative and fostering power Cf. 365 b, supra . ; and they clothe his statues in a flame-coloured garment, since they regard the body of the Sun as a visible manifestation of the perceptible substance of the power for good. Cf. 393 d and 477 c, infra . Therefore it is only right and fair to contemn those who assign the orb of the Sun to Typhon, Cf. 372 e, infra . to whom there attaches nothing bright or of a conserving nature, no order nor generation nor movement possessed of moderation or reason, but everything the reverse; moreover, the drought, Cf. 367 d, supra . by which he destroys many of the living creatures and growing plants, is not to be set down as the work of the Sun, but rather as due to the fact that the winds and waters in the earth and the air are not seasonably tempered when the principle of the disorderly and unlimited power gets out of hand and quenches the exhalations. Cf. 369 a, supra . ⁷⁷ As for the robes, those of Isis Cf. 352 b, supra . are variegated in their colours; for her power is concerned with matter which becomes everything and receives everything, light and darkness, day and night, fire and water, life and death, beginning and end. But the robe of Osiris has no shading or variety in its colour, but only one single colour like to light. For the beginning is combined with nothing else, and that which is primary and conceptual is without admixture; wherefore, when they have once taken off the robe of Osiris, they lay it away and guard it, unseen and untouched. But the robes of Isis they use many times over; for in use those things that are perceptible and ready at hand afford many disclosures of themselves and opportunities to view them as they are changed about in various ways. But the apperception of the conceptual, the pure, and the simple, shining through the soul like a flash of lightning, affords an opportunity to touch and see it but once. Cf. Plato, Letters, vii. 344 b. For this reason Plato Plato, Symposium, 210 a. and Aristotle call this part of philosophy the epoptic Cf. Life of Alexander, chap. vii. (668 a). or mystic part, inasmuch as those who have passed beyond these conjectural and confused matters of all sorts by means of Reason proceed by leaps and bounds to that primary, simple, and immaterial principle; and when they have somehow attained contact with the pure truth abiding about it, they think that they have the whole of philosophy completely, as it were, within their grasp. ^371e that all animals and plants and incidents that are bad and harmful are the deeds and parts and movements of Typhon. Then again, they depict Osiris by means of an eye and a sceptre, the one of which indicates forethought and the other power, much as Homer in calling the Lord and King of all "Zeus supreme and counsellor" appears by "supreme" to signify his prowess and by "counsellor" his careful planning and thoughtfulness. They also often depict this god by means of a hawk; for this bird is surpassing in the keenness of his vision and the swiftness of its flight, and is wont to support itself with the minimum amount of food. ' None

3. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Harpokrates/Horus the child • Horus • Horus (god) • Horus Harpocrates • Horus, • Horus, Iao • Horus, as Harsomtus at Edfu • Horus-Thoth/Har-Thoth • Horus-son-of-Paneshe (character in Setna II) • Isis, goddess, mother of Horus

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, 131, 133, 134, 141, 142, 144, 151, 155, 156, 158, 160, 165, 166, 175, 177, 193, 196, 231, 235; Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 136, 152, 154, 158, 165, 169, 266; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 177; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 137, 143; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 88, 93, 105, 107; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 64, 65, 67, 68, 84, 87, 94, 141, 149; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 105; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 525, 623

4. None, None, nan
Tagged with subjects: • Harpokrates/Horus the child • Horus • Horus, and Seth, infant

Found in books: Bernabe et al. (2013), Redefining Dionysos, 256; 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, 142; Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 154; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 37

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