1. Diodorus Siculus, Historical Library, 17.50 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •image, fertile, of goddess Found in books: Griffiths (1975) 221 | 17.50. 1. The land where this temple lies is surrounded by a sandy desert and waterless waste, destitute of anything good for man. The oasis is fifty furlongs in length and breadth and is watered by many fine springs, so that it is covered with all sorts of trees, especially those valued for their fruit. It has a moderate climate like our spring and, surrounded as it is by very hot regions, alone furnishes to its people a contrasting mildness of temperature.,2. It is said that the sanctuary was built by Danaüs the Egyptian. The land, which is sacred to the god, is occupied on the south and west by Ethiopians, and on the north by the Libyans, a nomadic people, and the soâcalled Nasamonians who reach on into the interior.,3. All the people of Ammon dwell in villages. In the midst of their country there is a fortress secured by triple walls. The innermost circuit encloses the palace of the ancient rulers; the next, the women's court, the dwellings of the children, women, and relatives, and the guardrooms of the scouts, as well as the sanctuary of the god and the sacred spring, from the waters of which offerings addressed to the god take on holiness; the outer circuit surrounds the barracks of the king's guards and the guardrooms of those who protect the person of the ruler.,4. Outside of the fortress at no great distance there is another temple of Ammon shaded by many large trees, and near this is the spring which is called the Spring of the Sun from its behaviour. Its waters change in temperature oddly in accordance with the times of day.,5. At sunrise it sends forth a warm stream, but as the day advances it grows cooler proportionally with the passage of the hours, until under the noonday heat it reaches the extreme degree of cold. Then again in the same proportion it grows warmer toward evening and as the night advances it continues to heat up until midnight when again the trend is reversed, and at daybreak once more the waters have returned to their original temperature.,6. The image of the god is encrusted with emeralds and other precious stones, and answers those who consult the oracle in a quite peculiar fashion. It is carried about upon a golden boat by eighty priests, and these, with the god on their shoulders, go without their own volition wherever the god directs their path.,7. A multitude of girls and women follows them singing hymns as they go and praising the god in a traditional hymn. |
|
| 2. Mishnah, Rosh Hashanah, 4, 13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Griffiths (1975) 259 |
3. Plutarch, On Isis And Osiris, 78, 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Griffiths (1975) 264, 319 | 3. Moreover, many writers have held her to be the daughter of Hermes, Cf. 355 f, infra . and many others the daughter of Prometheus, Cf. 365 f, infra , and Clement of Alexandria, Stromateis , i. 106. 1, 21 (p. 382, Potter). because of the belief that Prometheus is the discoverer of wisdom and forethought, and Hermes the inventor of grammar and music. For this reason they call the first of the Muses at Hermopolis Isis as well as Justice: for she is wise, as I have said, supra , 351 f. and discloses the divine mysteries to those who truly and justly have the name of bearers of the sacred vessels and wearers of the sacred robes. These are they who within their own soul, as though within a casket, bear the sacred writings about the gods clear of all superstition and pedantry; and they cloak them with secrecy, thus giving intimations, some dark and shadowy, some clear and bright, of their concepts about the gods, intimations of the same sort as are clearly evidenced in the wearing of the sacred garb. Cf. Dittenberger, Sylloge Inscriptionum Graecarum , No. 754 (not included in the third edition), or Altertümer von Pergamon , viii. 2, p. 248, no. 326; also Moralia , 382 c. For this reason, too, the fact that the deceased votaries of Isis are decked with these garments is a sign that these sacred writings accompany them, and that they pass to the other world possessed of these and of naught else. It is a fact, Clea, that having a beard and wearing a coarse cloak does not make philosophers, nor does dressing in linen and shaving the hair make votaries of Isis; but the true votary of Isis is he who, when he has legitimately received what is set forth in the ceremonies connected with these gods, uses reason in investigating and in studying the truth contained therein. |
|
| 4. Apuleius, Florida, 23, 9, 20 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Griffiths (1975) 11 |
| 5. Apuleius, The Golden Ass, 1.1, 5.13, 6.25, 8.24, 10.35 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •image, fertile, of goddess •image, fertile, of goddess, of highest deity •image, fertile, of goddess, bearers of •image, fertile, of goddess, images of gods Found in books: Griffiths (1975) 11, 17, 259, 264 |
6. Pausanias, Description of Greece, 2.2.3, 2.4.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •image, fertile, of goddess, bearers of Found in books: Griffiths (1975) 17, 264| 2.2.3. Κορινθίοις δὲ τοῖς ἐπινείοις τὰ ὀνόματα Λέχης καὶ Κεγχρίας ἔδοσαν, Ποσειδῶνος εἶναι καὶ Πειρήνης τῆς Ἀχελῴου λεγόμενοι· πεποίηται δὲ ἐν Ἠοίαις μεγάλαις Οἰβάλου θυγατέρα εἶναι Πειρήνην. ἔστι δὲ ἐν Λεχαίῳ μὲν Ποσειδῶνος ἱερὸν καὶ ἄγαλμα χαλκοῦν, τὴν δὲ ἐς Κεγχρέας ἰόντων ἐξ ἰσθμοῦ ναὸς Ἀρτέμιδος καὶ ξόανον ἀρχαῖον. ἐν δὲ Κεγχρέαις Ἀφροδίτης τέ ἐστι ναὸς καὶ ἄγαλμα λίθου, μετὰ δὲ αὐτὸν ἐπὶ τῷ ἐρύματι τῷ διὰ τῆς θαλάσσης Ποσειδῶνος χαλκοῦν, κατὰ δὲ τὸ ἕτερον πέρας τοῦ λιμένος Ἀσκληπιοῦ καὶ Ἴσιδος ἱερά. Κεγχρεῶν δὲ ἀπαντικρὺ τὸ Ἑλένης ἐστὶ λουτρόν· ὕδωρ ἐς θάλασσαν ἐκ πέτρας ῥεῖ πολὺ καὶ ἁλμυρὸν ὕδατι ὅμοιον ἀρχομένῳ θερμαίνεσθαι. 2.4.6. ἀνιοῦσι δὲ ἐς τὸν Ἀκροκόρινθον—ἡ δέ ἐστιν ὄρους ὑπὲρ τὴν πόλιν κορυφή, Βριάρεω μὲν Ἡλίῳ δόντος αὐτὴν ὅτε ἐδίκαζεν, Ἡλίου δὲ ὡς οἱ Κορίνθιοί φασιν Ἀφροδίτῃ παρέντος—ἐς δὴ τὸν Ἀκροκόρινθον τοῦτον ἀνιοῦσίν ἐστιν Ἴσιδος τεμένη, ὧν τὴν μὲν Πελαγίαν, τὴν δὲ Αἰγυπτίαν αὐτῶν ἐπονομάζουσιν, καὶ δύο Σαράπιδος, ἐν Κανώβῳ καλουμένου τὸ ἕτερον. μετὰ δὲ αὐτὰ Ἡλίῳ πεποίηνται βωμοί, καὶ Ἀνάγκης καὶ Βίας ἐστὶν ἱερόν· ἐσιέναι δὲ ἐς αὐτὸ οὐ νομίζουσιν. | 2.2.3. The names of the Corinthian harbors were given them by Leches and Cenchrias, said to be the children of Poseidon and Peirene the daughter of Achelous, though in the poem called The Great Eoeae Said to be a work of Hesiod. Peirene is said to be a daughter of Oebalus. In Lechaeum are a sanctuary and a bronze image of Poseidon, and on the road leading from the Isthmus to Cenchreae a temple and ancient wooden image of Artemis. In Cenchreae are a temple and a stone statue of Aphrodite, after it on the mole running into the sea a bronze image of Poseidon, and at the other end of the harbor sanctuaries of Asclepius and of Isis. Right opposite Cenchreae is Helen's Bath. It is a large stream of salt, tepid water, flowing from a rock into the sea. 2.4.6. The Acrocorinthus is a mountain peak above the city, assigned to Helius by Briareos when he acted as adjudicator, and handed over, the Corinthians say, by Helius to Aphrodite. As you go up this Acrocorinthus you see two precincts of Isis, one if Isis surnamed Pelagian (Marine) and the other of Egyptian Isis, and two of Serapis, one of them being of Serapis called “in Canopus .” After these are altars to Helius, and a sanctuary of Necessity and Force, into which it is not customary to enter. |
|
| 7. Sallustius, On The Gods, 4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •image, fertile, of goddess, images of gods Found in books: Griffiths (1975) 259 |
| 8. Scriptores Historiae Augustae, Caracalla, 9.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •image, fertile, of goddess, images of gods Found in books: Griffiths (1975) 259 |
| 9. Scriptores Historiae Augustae, Pescennius Niger, 6.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •image, fertile, of goddess, images of gods Found in books: Griffiths (1975) 259 |
10. Augustine, The City of God, 18.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •image, fertile, of goddess •image, fertile, of goddess, of highest deity Found in books: Griffiths (1975) 11 | 18.18. Perhaps our readers expect us to say something about this so great delusion wrought by the demons; and what shall we say but that men must fly out of the midst of Babylon? Isaiah 48:20 For this prophetic precept is to be understood spiritually in this sense, that by going forward in the living God, by the steps of faith, which works by love, we must flee out of the city of this world, which is altogether a society of ungodly angels and men. Yea, the greater we see the power of the demons to be in these depths, so much the more tenaciously must we cleave to the Mediator through whom we ascend from these lowest to the highest places. For if we should say these things are not to be credited, there are not wanting even now some who would affirm that they had either heard on the best authority, or even themselves experienced, something of that kind. Indeed we ourselves, when in Italy, heard such things about a certain region there where landladies of inns, imbued with these wicked arts, were said to be in the habit of giving to such travellers as they chose, or could manage, something in a piece of cheese by which they were changed on the spot into beasts of burden, and carried whatever was necessary, and were restored to their own form when the work was done. Yet their mind did not become bestial, but remained rational and human, just as Apuleius, in the books he wrote with the title of The Golden Ass, has told, or feigned, that it happened to his own self that, on taking poison, he became an ass, while retaining his human mind. These things are either false, or so extraordinary as to be with good reason disbelieved. But it is to be most firmly believed that Almighty God can do whatever He pleases, whether in punishing or favoring, and that the demons can accomplish nothing by their natural power (for their created being is itself angelic, although made malign by their own fault), except what He may permit, whose judgments are often hidden, but never unrighteous. And indeed the demons, if they really do such things as these on which this discussion turns, do not create real substances, but only change the appearance of things created by the true God so as to make them seem to be what they are not. I cannot therefore believe that even the body, much less the mind, can really be changed into bestial forms and lineaments by any reason, art, or power of the demons; but the phantasm of a man which even in thought or dreams goes through innumerable changes may, when the man's senses are laid asleep or overpowered, be presented to the senses of others in a corporeal form, in some indescribable way unknown to me, so that men's bodies themselves may lie somewhere, alive, indeed, yet with their senses locked up much more heavily and firmly than by sleep, while that phantasm, as it were embodied in the shape of some animal, may appear to the senses of others, and may even seem to the man himself to be changed, just as he may seem to himself in sleep to be so changed, and to bear burdens; and these burdens, if they are real substances, are borne by the demons, that men may be deceived by beholding at the same time the real substance of the burdens and the simulated bodies of the beasts of burden. For a certain man called Pr stantius used to tell that it had happened to his father in his own house, that he took that poison in a piece of cheese, and lay in his bed as if sleeping, yet could by no means be aroused. But he said that after a few days he as it were woke up and related the things he had suffered as if they had been dreams, namely, that he had been made a sumpter horse, and, along with other beasts of burden, had carried provisions for the soldiers of what is called the Rhœtian Legion, because it was sent to Rhœtia. And all this was found to have taken place just as he told, yet it had seemed to him to be his own dream. And another man declared that in his own house at night, before he slept, he saw a certain philosopher, whom he knew very well, come to him and explain to him some things in the Platonic philosophy which he had previously declined to explain when asked. And when he had asked this philosopher why he did in his house what he had refused to do at home, he said, I did not do it, but I dreamed I had done it. And thus what the one saw when sleeping was shown to the other when awake by a phantasmal image. These things have not come to us from persons we might deem unworthy of credit, but from informants we could not suppose to be deceiving us. Therefore what men say and have committed to writing about the Arcadians being often changed into wolves by the Arcadian gods, or demons rather, and what is told in song about Circe transforming the companions of Ulysses, if they were really done, may, in my opinion, have been done in the way I have said. As for Diomede's birds, since their race is alleged to have been perpetuated by constant propagation, I believe they were not made through the metamorphosis of men, but were slyly substituted for them on their removal, just as the hind was for Iphigenia, the daughter of king Agamemnon. For juggleries of this kind could not be difficult for the demons if permitted by the judgment of God; and since that virgin was afterwards, found alive it is easy to see that a hind had been slyly substituted for her. But because the companions of Diomede were of a sudden nowhere to be seen, and afterwards could nowhere be found, being destroyed by bad avenging angels, they were believed to have been changed into those birds, which were secretly brought there from other places where such birds were, and suddenly substituted for them by fraud. But that they bring water in their beaks and sprinkle it on the temple of Diomede, and that they fawn on men of Greek race and persecute aliens, is no wonderful thing to be done by the inward influence of the demons, whose interest it is to persuade men that Diomede was made a god, and thus to beguile them into worshipping many false gods, to the great dishonor of the true God; and to serve dead men, who even in their lifetime did not truly live, with temples, altars, sacrifices, and priests, all which, when of the right kind, are due only to the one living and true God. |
|
| 11. Justinian, Codex Justinianus, 55 (5th cent. CE - 6th cent. CE) Tagged with subjects: •image, fertile, of goddess •image, fertile, of goddess, of highest deity Found in books: Griffiths (1975) 11 |
12. Vergil, Aeneis, 6.847 Tagged with subjects: •image, fertile, of goddess, bearers of Found in books: Griffiths (1975) 264 | 6.847. Lo! on the left and right at feast reclined |
|
13. Vergil, Georgics, 3.34 Tagged with subjects: •image, fertile, of goddess, bearers of Found in books: Griffiths (1975) 264| 3.34. Stabunt et Parii lapides, spirantia signa, | |
|
| 14. Epigraphy, Cil, 6.348, 12.734 Tagged with subjects: •image, fertile, of goddess, images of gods Found in books: Griffiths (1975) 259 |
| 15. Dead Sea Scrolls, 4Q542, 6.16 Tagged with subjects: •image, fertile, of goddess, bearers of Found in books: Griffiths (1975) 264 |
| 16. Anon., Sifra Behuqqotay, 400, 727 Tagged with subjects: •nan Found in books: Griffiths (1975) 259 |
