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.

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All subjects (including unvalidated):

subject	book bibliographic info
introduction, into against midias, asebia, impiety	Martin (2009) 18, 19, 20, 21, 22, 24, 28, 29, 30, 31, 32, 33, 34, 35, 36
introduction, isagoge	d, Hoine and Martijn (2017) 185, 188
introduction, mutianus, latin translator of gaudentius’	Motta and Petrucci (2022) 193, 205
introduction, of a law, progymnasmata	Hidary (2017) 135, 143, 167
introduction, of agriculture	Alvar Ezquerra (2008) 41, 50, 113
introduction, of alphabet	Gruen (2011) 119, 125, 244, 246, 342
introduction, of asklepios's cult in athens, peloponnesian war	Papazarkadas (2011) 42, 43
introduction, of chian	Heymans (2021) 74, 182, 187, 203, 224
introduction, of imhotep, deir el-bahari, sanctuary of amenhotep and imhotep	Renberg (2017) 453, 454, 455, 473
introduction, of medical texts	Jouanna (2012) 44, 45, 46
introduction, of new usage, livy	Hickson (1993) 65, 77, 78
introduction, of new usage, vergil	Hickson (1993) 46, 52, 57, 58, 59, 79, 88, 100, 124, 142
introduction, of new, general characteristics	Rupke (2016) 96, 100
introduction, of prophetic speech in jeremiah, book of	Stern (2004) 88
introduction, of ritual	Stavrianopoulou (2006) 167
introduction, of the cult, sarapis	Stavrianopoulou (2013) 118, 119, 120, 121
introduction, of triads, iamblichus	d, Hoine and Martijn (2017) 55, 69, 95
introduction, or doctor, galen and pseudo-galen, works	Jouanna (2012) 15, 16, 18, 19, 246
introduction, ritual practice	Stavrianopoulou (2006) 131
introduction, to alexandria, alexandria, sarapiss	Renberg (2017) 92, 404
introduction, to arithmetic	d, Hoine and Martijn (2017) 170, 171
introduction, to arithmetic and reincarnation	d, Hoine and Martijn (2017) 15, 22, 170
introduction, to arithmetic as source	d, Hoine and Martijn (2017) 170, 171, 179, 180
introduction, to arithmetic, asclepius, commentary on nicomachus	d, Hoine and Martijn (2017) 171
introduction, to arithmetics, commentary on nicomachus	d, Hoine and Martijn (2017) 170
introduction, to athens, asklepios	Humphreys (2018) 682, 686, 687, 1028, 1029, 1069, 1103
introduction, to delos, sarapis	Renberg (2017) 92, 390, 731
introduction, to divine adrian, author of the scriptures	Motta and Petrucci (2022) 125
introduction, to isagoge	Champion (2022) 77
introduction, to opous, sarapis	Renberg (2017) 92, 390, 391
introduction, to philosophy, alcibiades, as	Marmodoro and Prince (2015) 212, 213
introduction, to the geminos phenomena	Green (2014) 131, 132
introduction, to, capitalization on imperial cult	Brodd and Reed (2011) 174, 175
introduction, to, roman empire	Brodd and Reed (2011) 139
introduction/definitions, education	Damm (2018) 67, 68

List of validated texts:

3 validated results for "introduction"

1. Tacitus, Histories, 4.83-4.84 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Alexandria, Sarapiss introduction to Alexandria • Sarapis, introduction of the cult • Sarapis, introduction to Delos • Sarapis, introduction to Opous

Found in books: Renberg (2017) 92; Stavrianopoulou (2013) 118, 119, 120, 121

4.83. \xa0The origin of this god has not yet been generally treated by our authors: the Egyptian priests tell the following story, that when King Ptolemy, the first of the Macedonians to put the power of Egypt on a firm foundation, was giving the new city of Alexandria walls, temples, and religious rites, there appeared to him in his sleep a vision of a young man of extraordinary beauty and of more than human stature, who warned him to send his most faithful friends to Pontus and bring his statue hither; the vision said that this act would be a happy thing for the kingdom and that the city that received the god would be great and famous: after these words the youth seemed to be carried to heaven in a blaze of fire. Ptolemy, moved by this miraculous omen, disclosed this nocturnal vision to the Egyptian priests, whose business it is to interpret such things. When they proved to know little of Pontus and foreign countries, he questioned Timotheus, an Athenian of the clan of the Eumolpidae, whom he had called from Eleusis to preside over the sacred rites, and asked him what this religion was and what the divinity meant. Timotheus learned by questioning men who had travelled to Pontus that there was a city there called Sinope, and that not far from it there was a temple of Jupiter Dis, long famous among the natives: for there sits beside the god a female figure which most call Proserpina. But Ptolemy, although prone to superstitious fears after the nature of kings, when he once more felt secure, being more eager for pleasures than religious rites, began gradually to neglect the matter and to turn his attention to other things, until the same vision, now more terrible and insistent, threatened ruin upon the king himself and his kingdom unless his orders were carried out. Then Ptolemy directed that ambassadors and gifts should be despatched to King Scydrothemis â\x80\x94 he ruled over the people of Sinope at that time â\x80\x94 and when the embassy was about to sail he instructed them to visit Pythian Apollo. The ambassadors found the sea favourable; and the answer of the oracle was not uncertain: Apollo bade them go on and bring back the image of his father, but leave that of his sister.' "4.84. \xa0When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A\xa0temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I\xa0am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy\xa0III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis."'. None

2. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Sarapis, introduction of the cult • Sarapis, introduction to Delos • Sarapis, introduction to Opous

Found in books: Renberg (2017) 390; Stavrianopoulou (2013) 118

3. Epigraphy, Ig Ii2, 47, 4969
Tagged with subjects: • Asklepios, introduction to Athens • Peloponnesian War, introduction of Asklepios's cult in Athens

Found in books: Humphreys (2018) 687, 1103; Papazarkadas (2011) 42, 43

47. . . . upon the table the following: . . . 1 mast-head cup; mast-head cup(s?) . . . a mast-head cup(?) into which the olive oil . . . another mast-head cup; a drinking cup (5) . . . made of metal(?); a statuette . . . a canteen-flask; a box; an incense-censer . . . a small tripod; small shield(s?) . . . 2 large shields; a large cupping-glass with a chain attached; 1 strigil (10) with a chain attached; a large strigil; another one with a chain attached; 2 cupping-glasses; a drinking cup; a canteen- flask or small cup; a cooling vessel; a brooch; 4 crowns Uninscribed line The following objects made of iron: (15) a large ring with a chain attached; a large strigil; medical forceps; 5 surgeon’s knives and forceps; 2 tablets/platters . . . tongs; 3 medical forceps; 4 strigils; (20) a ring with a chain; a statuette and . . . throughout the sanctuary worked in low relief . . . Decree The People decided. Athenodoros proposed. Concerning what the priest of Asklepios, Euthydemos, says, the People (25) shall resolve: in order that the preliminary sacrifices (prothumata) may be offered which Euthydemos the priest of Asklepios recommends (exegetai), and the other sacrifices take place on behalf of the People of the Athenians, the People shall resolve: that the overseers (epistatas) of the Asklepieion shall make the preliminary sacrifices (prothumata) that Euthydemos recommends (exegetai), (30) with money from the quarry set aside for the god, and pay the other money towards the building of the sanctuary; and in order that the Athenians may distribute as much meat as possible, the religious officials (hieropoios) in office shall take care of the (35) festival with respect to what comes from the People (dēmo); and distribute the meat of the leading ox to the prytany members and to the nine archons and the religious officials and those participating in the procession, and distribute the other meat to the Athenians . . . text from Attic Inscriptions Online, IG II²
47 - Assembly decree concerning sacrifices in cult of Asklepios in Piraeus '
4969. The god instructed (echrēsen) the Athenian People to dedicate the house of Demon and the garden belonging with it to Asklepios, and that Demon himself should be his priest. Uninscribed The priest, Demon son of Demomeles of Paiania, dedicated (5) both the house and the garden, as the god commanded (prostaxantos), the Athenian People also having granted that he be priest of Asklepios in accordance with the oracle. text from Attic Inscriptions Online, IG II²
4969 - Donation of a house and garden to Asklepios in accordance with an oracle '. None

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