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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
isi, b. yehuda Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 491
isi, r. Levine (2005), The Ancient Synagogue, The First Thousand Years, 364
isiac, garments, supplication, daily to queen isis, supplication in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 29, 161, 340
isidis, isis, navigium, festival Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 127, 143, 145, 152, 156
isis Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 69, 77
Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 11, 23, 127, 128, 132, 136, 139, 152, 157, 160, 161, 163, 164, 166, 168, 200, 214
Bernabe et al. (2013), Redefining Dionysos, 267, 417, 419, 420, 421, 423, 425, 426, 427, 428, 429
Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 17, 18, 20, 26
Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 45
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 218, 307, 380, 381, 383, 385, 386, 389, 397
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, 35, 38, 47, 96, 133, 144, 155, 157, 158, 159, 177, 192, 193, 194, 195, 196, 202, 205, 215, 231, 232, 233, 234, 235, 236, 238, 239, 241, 242, 248, 252, 253, 254, 267
Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 27
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 231
Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 55, 121, 122, 125, 126, 131, 139, 140, 142, 143, 146, 148, 155, 158, 161, 165, 166, 167, 168, 170, 171, 173, 186, 208, 210, 217, 218, 219, 221, 222, 224, 225, 233, 235, 247, 249, 252, 254, 255, 256, 257, 272, 298
Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 26, 27, 30, 53, 68, 73, 74, 92, 122, 123, 155, 159, 161, 162, 163, 164, 165, 179, 186, 212, 265, 268
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, 21, 172, 355, 385, 411, 418, 420, 469
Cueva et al. (2018a), Re-Wiring the Ancient Novel. Volume 1: Greek Novels, 184
Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 160
Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 354, 355
Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 257, 258
Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 138
Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 158, 159
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 93, 94, 95, 96, 97, 98, 99, 101, 102, 103
Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 65, 266, 275, 298, 310
Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 12, 166, 185, 240
Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 49
Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 93
Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 13, 25, 26, 30, 31, 32, 56, 59, 60, 64, 67, 71, 73, 75, 77, 82, 85, 86, 88, 90, 94, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 113, 116, 117, 125, 127, 133, 140, 150, 152, 154, 157, 178, 182, 183, 184, 194, 198, 202, 204
Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 229, 232
Gaifman (2012), Aniconism in Greek Antiquity, 240
Gorain (2019), Language in the Confessions of Augustine, 10, 105
Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 76, 77, 148, 198
Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 17, 52, 71, 75, 76, 77, 78, 80, 82, 90, 112, 116, 120, 132, 168, 169, 173, 190, 206
Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 30
Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 74, 75, 76, 77, 78, 104, 109, 116, 117, 121, 196, 197, 198, 199, 200, 201
Hitch (2017), Animal sacrifice in the ancient Greek world, 63, 69, 83
Hoenig (2018), Plato's Timaeus and the Latin Tradition, 12, 103, 119
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 682, 1103
Huttner (2013), Early Christianity in the Lycus Valley, 134, 136, 137
Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 192
Jenkyns (2013), God, Space, and City in the Roman Imagination, 27, 32, 94, 100
Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 13, 241
Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 160
Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 176
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 174, 175, 176
König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 279, 288, 305
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 43, 55, 427
Levine Allison and Crossan (2006), The Historical Jesus in Context, 28, 181, 193, 195, 197, 198, 199, 223, 328, 329, 360
Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3, 7, 17, 20, 21, 29, 172, 173, 174, 175, 176, 181, 182, 183, 184, 213
Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 93
Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 68, 141, 261, 272
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 25, 114
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 667, 774, 777, 778
Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 20, 86, 108, 151, 167, 205
Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 128, 129, 159
Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 36, 37, 56, 57, 59
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 114, 151, 178, 179, 200, 273, 275, 278, 279, 298, 299, 301, 303, 310, 314, 320, 322, 324, 332, 377, 394, 396, 397, 398, 399, 408, 410, 411, 412, 413, 414
O'Brien (2015), The Demiurge in Ancient Thought, 97, 102, 164
Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 20, 27, 51, 55, 63, 87, 94, 103, 104, 122, 126, 127, 137, 138, 145, 149, 150, 152, 153, 154, 155, 156, 159, 162, 167
Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 14, 24, 37, 45, 91, 95, 96, 128, 135, 136, 150, 155, 197, 213, 214, 243, 244, 245, 249, 285, 290
Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 19, 172, 174, 175, 221, 224, 229, 258, 312, 334, 337
Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 191, 412
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 53, 113, 115, 615
Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 154, 159, 182
Putnam et al. (2023), The Poetic World of Statius' Silvae, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 272
Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 87, 214, 216, 223
Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 344, 523, 558, 560
Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 143
Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 4, 124, 131
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 153, 154
Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 58, 165, 210
Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 260
Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 14, 35, 465
Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 123, 124
Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 121, 132, 143, 146, 161, 218, 222
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 7, 9, 77, 78, 79
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 17, 18, 20, 21, 70, 120, 127, 176, 218
Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 221
Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 68, 69, 83, 86, 87
Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 179, 180, 181, 182
de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 35, 37
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 234
deJauregui (2010), Orphism and Christianity in Late Antiquity, 27, 51, 130, 144, 150, 329, 347
isis, = queen mother in gematen Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 154
isis, a fortune who is not blind but sees Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 251
isis, abydos memnonion, cult of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 486, 488, 489, 490, 491
isis, addresses lucius after transformation, excellent priest, of priest, then silent Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 256
isis, addresses lucius after transformation, priest, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 14, 240
isis, adequate little sum scraped together, money, needed for initiation, indicated by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 28, 335
isis, admiral, in cult of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 46
isis, adored in varied forms, single form of all gods and goddesses, single godhead of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 145
isis, adored in whole isis, world, of guided by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, adored in whole world, of world other than ours Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 313
isis, aegyptia Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 18, 137, 264
isis, agathe tyche, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 241, 242
isis, aion, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 140
isis, alexandria, and pelagia, and agathe tyche Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 242
isis, alexandria, and pelagia, and serpent forms Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 311, 313, 314, 343
isis, alexandria, and pelagia, oracle of sarapis in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139
isis, alexandria, and pelagia, sera-peum Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 271
isis, alexandria, and pelagia, statue by bryaxis in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 127
isis, alexandria, and pelagia, statue of sarapis in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 269
isis, alexandria, and pelagia, theology of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 140
isis, alexandria, sanctuary of sarapis and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 340
isis, all-powerful goddess Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 256
isis, among athenians, cecropeian minerva, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 149
isis, among athenians, minerva, cecropeian, name of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 149, 156, 181
isis, among cretans, diana dictynna, name of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 150, 156
isis, among cyprians, paphian venus, name of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 149
isis, among cyprians, venus, paphian, name of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 149, 156, 343
isis, among initiated, women, in procession of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 189
isis, among phrygians, pessinuntia, name of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 148, 156, 177
isis, among sicilians, ortygian proserpine, name of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 151
isis, among sicilians, proserpine, ortygian, name of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 151, 156
isis, among venus, paphian, name of cyprians, ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 355
isis, ancient and contemporary, isaeum campense, temple of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 145, 146, 165, 166, 199
isis, ancient novel, associated with the worship of Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 24
isis, and agaths tyche Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 241
isis, and aion Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 140
isis, and amun, longevity, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 166
isis, and anubis, moon, suggested in crown of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 217
isis, and aphrodite Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 142, 149, 150, 343
isis, and aretalogies Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 11, 150, 151, 153, 154, 155, 156, 157, 158, 159, 164, 165, 171, 172
isis, and artemis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 213
isis, and artemis penelope, pelagia, see Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 246
isis, and athena Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 147
isis, and athena, cult in athens Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 149
isis, and baptism Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 288
isis, and base of finest triangle Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 204
isis, and bastet, nemesis, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 154
isis, and byblos, voyage to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 40
isis, and call her queen, isis, egyptians, have the original doctrine on Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 155
isis, and corn Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 126, 151, 324
isis, and demeter Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 126, 151, 164
isis, and dioscuri Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 157
isis, and divinatory incubation, menouthis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 387, 388
isis, and dreams Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139
isis, and dreams at saqqâra Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 401, 445, 446
isis, and elements, mistress of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 141
isis, and elements, mistress of they are her slaves Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, and eleusis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 151
isis, and eye ailments Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 351, 364, 365, 368, 369
isis, and fate, pronoia, = Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, and fertility Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 606
isis, and festivals, isaeum campense, temple of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 165, 176, 177, 198
isis, and fortune, good Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 147
isis, and four Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 204
isis, and grain shipments, isaeum campense, temple of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 186, 187, 188, 189
isis, and griffon, nemesis, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 312
isis, and hades Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143, 165
isis, and harendotes Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 152
isis, and healing Jim (2022), Saviour Gods and Soteria in Ancient Greece, 7, 102
isis, and hera Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 157
isis, and hermuthis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 320
isis, and horus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 361
isis, and iehy Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, and immortality Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 307
isis, and incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 330, 331, 332, 445, 446
isis, and initiation, urges it Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 272
isis, and initiation, urges it, day indicated by her will Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 279
isis, and initiation, urges it, indicates sum needed for ceremonies Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 279
isis, and initiation, urges it, priest for rites chosen by her foresight Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 279
isis, and io Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 219, 221, 250
isis, and iphis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 150
isis, and isis, osiris, the cult of 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, 403, 404, 405, 406, 407, 408, 409, 467, 470, 471, 472, 478, 479, 503
isis, and judgement of the dead Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143
isis, and judgement of the dead, cf. Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 133, 152, 153
isis, and justice Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 149, 203
isis, and kore, torch, used by priest in purifying ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 126
isis, and kors Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 127, 147
isis, and lament, isaeum campense, temple of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 166, 167, 176, 177, 180
isis, and left hand, judgement, of the dead, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 207
isis, and lethe Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 165
isis, and longevity Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 166
isis, and magic Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 47
isis, and mandulis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, and marriage, goddess of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 50
isis, and mater magna at mainz, isis, victrix, temple of Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 412
isis, and mercy, judgement, of the dead, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 246, 250
isis, and meroe Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 352
isis, and mothers love in trials of unfortunate Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, and myth, mythos, osiris, of Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 214
isis, and neith Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 147
isis, and nemesis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 153
isis, and nephthys, kites, ׳two = Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 37, 222
isis, and nike Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 167
isis, and nile Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, and olympus Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 166
isis, and osiris Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 143, 238
isis, and osiris on, plutarch Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 159
isis, and osiris praised, hermetism Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 409
isis, and osiris, canopus, dedicatory relief for Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 352
isis, and osiris, dreams, in greek and latin literature, plutarch, on Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92
isis, and osiris, judgement, of the dead, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 159
isis, and osiris, myth Pinheiro et al. (2015), Philosophy and the Ancient Novel, 86
isis, and osiris, plutarch, on Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 219, 415, 421, 622
Gruen (2011), Rethinking the Other in Antiquity, 111, 112, 113
König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 68
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 114, 116
isis, and osiris, robes, twelve, of initiate, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 127
isis, and pentad Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 204
isis, and pentad, nemesis, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 204
isis, and persephone Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 142
isis, and pessinuntia, gods, mother of == Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 148
isis, and phoenicia, return from Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 40
isis, and power of transformation Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 236
isis, and priestly incubation, menouthis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 373, 619, 620
isis, and ptolemaic queens, aphrodite, association with Jim (2022), Saviour Gods and Soteria in Ancient Greece, 192
isis, and ptolemaic royal policy Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 11, 123, 125, 126, 128
isis, and purifies it, named priest, chief, utters prayers over ship of mithras, to be in charge of initiation Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 281
isis, and purifies it, priest, chief, utters prayers over ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 261
isis, and purifies priest, chief, utters prayers over ship of it, carries out rites of first initiation Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 286
isis, and purifies priest, chief, utters prayers over ship of it, embraced and regarded as father Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 325
isis, and purifies priest, chief, utters prayers over ship of it, enters chamber of goddess Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 264
isis, and purifies priest, chief, utters prayers over ship of it, greeted in lodging Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 284
isis, and purifies priest, chief, utters prayers over ship of it, severe and strict Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 278
isis, and purifies visitation, priest, chief, utters prayers over ship of it, appears in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 273
isis, and queens, ptolemaic Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 157
isis, and re* Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 155, 159, 165, 322
isis, and re, re, ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 155, 159, 165, 322
isis, and remenet, cow Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 220, 221
isis, and renenutet Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 212, 311, 324
isis, and sacred rite, ass, hateful to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 12
isis, and sarapis on, kline, of sarapis and others Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 319
isis, and sarapis, as theoi soteres Jim (2022), Saviour Gods and Soteria in Ancient Greece, 10, 13, 96, 97, 98, 112, 129, 150, 211
isis, and sarapis, dream interpreters/interpretation, greece and rome, at sanctuaries of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 153, 349, 356, 357, 358, 389, 390, 717, 718, 719, 726, 727, 729, 731
isis, and sarapis, dream, omen of by ibid., for priest Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 162
isis, and sarapis, kysis temple of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 485, 585, 586
isis, and sarapis, salvation, by Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 235
isis, and sarapis, voice-oracles, egyptian, claimed for kysis temple of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 585, 586
isis, and sea, mistress of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 32, 143, 144
isis, and seamanship Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 144
isis, and selene Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143
isis, and serapis at industria, isis, victrix, temple of Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 278, 279, 280, 281, 336
isis, and serpent, nemesis, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 311
isis, and seth, crocodile, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 174
isis, and shipwrecked Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 153
isis, and sirius-sothis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143, 323
isis, and sistrum, isaeum campense, temple of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 165, 191, 192
isis, and the peak of the west Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 246
isis, and therapeutic incubation, menouthis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 369, 370, 371, 372, 373, 374, 375, 376, 377, 389
isis, and trees in spring, breezes, of sea, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 7, 171
isis, and tyche agathe Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 147
isis, and uraei Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 125
isis, and victory Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 152, 167
isis, and war, mistress of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 152
isis, and water Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, and women, mistress of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 181
isis, and zervan, aion, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 243
isis, and zeus helius sarapis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 152
isis, and, isis, water, drawn from within sanctuary of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, and, war Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 152
isis, angry Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 152
isis, anthropomorphic and theriomorphic, isaeum campense, temple of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143, 165, 166, 176, 199, 230, 260, 261
isis, anubis in judgement, of the dead, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 218, 243
isis, aphrodite in coin perinthus, from, with anubis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 198
isis, aphrodite in perinthus Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 149
isis, aphrodite, and sea, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 142, 343
isis, aphrodite, association with Jim (2022), Saviour Gods and Soteria in Ancient Greece, 150
isis, apis, and sarapis, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 208, 220
isis, appearance in dream of ptolemy iv, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92
isis, applause of people, marvel at power of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17
isis, appointed, for service, by favour of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 281
isis, arabic legend, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 132
isis, aretalogies of Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 180, 181, 182
isis, aretalogy Huttner (2013), Early Christianity in the Lycus Valley, 136, 137
isis, aretalogy memphis, lost Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364, 366
isis, aretalogy, andros Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
isis, aretalogy, cyrene Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
isis, aretalogy, ios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
isis, aretalogy, kassandreia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
isis, aretalogy, kyme Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
isis, aretalogy, maroneia egyptian sanctuary Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 332, 351, 364, 365, 368, 369
isis, aretalogy, menouthis, in oxyrhynchus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 370, 376, 377, 388
isis, aretalogy, oxyrhynchus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 365, 367, 368, 370, 376, 377, 388, 389
isis, aretalogy, telmessos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
isis, aretalogy, thessalonika egyptian sanctuary Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364
isis, aretalogy, xois, in oxyrhynchus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389
isis, artemis, and moon, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 213
isis, as alternative to physicians Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 24, 351
isis, as ceres, eleusinians, view Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 151
isis, as demon menouthe, menouthis, christian treatment of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 374, 376, 377, 387
isis, as elesat cow Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 220
isis, as falcon Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 37
isis, as fire of hades Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143, 165
isis, as healing god Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378
isis, as healing goddess Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139, 236
isis, as immortal saviour Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 238
isis, as kite, wailing Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 37
isis, as matter O'Brien (2015), The Demiurge in Ancient Thought, 101, 110
isis, as mediator Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 320
isis, as moon Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 165
isis, as mother-goddess Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 140
isis, as mourning cow-goddess, shentayet, the widow, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 220
isis, as oracular god Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 367, 370, 383, 386, 387, 388, 389
isis, as pronoia Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 253
isis, as protector against plague Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
isis, as protector against plague, plague Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
isis, as protector of health Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 367
isis, as protector of sea-faring Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 367
isis, as saviour of human race Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, as serpent Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 311
isis, as shentayet, the widow, mourning cow-goddess Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 220
isis, as the inundation Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 177
isis, as the year Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 177
isis, ass form of lucius disappears - bristles, hide, belly, hoofs, front feet, neck, ears, ass, hateful to molars, tail Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 235
isis, ass hateful to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 162, 163
isis, ass, hateful to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 162
isis, association with thoth Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 400
isis, at abydos memnonion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 486, 488, 489, 490, 491
isis, at anchialos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 331, 369
isis, at canopus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 361, 369
isis, at cyrene Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364
isis, at delos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 331, 344, 352, 354, 355, 356, 358, 359, 367, 369, 386
isis, at dendara Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 377
isis, at gratianopolis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 346
isis, at hyampolis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 391
isis, at kenchreai Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 419
isis, at kerkeosiris Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 377
isis, at kos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 331, 369
isis, at kysis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 485, 585, 586
isis, at lesbos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 331, 369
isis, at narmouthis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 365
isis, at nemausus, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 686
isis, at philae Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 365, 366, 592
isis, at philippi Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 529, 530, 685
isis, at rome Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 419
isis, at saqqâra Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397, 401, 402, 406, 407, 408, 412, 413, 416, 418, 442, 445, 446, 722
isis, at smyrna Hitch (2017), Animal sacrifice in the ancient Greek world, 81
isis, at thebes, greece Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 523, 524
isis, at tithorea Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 386, 390
isis, at xois Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389
isis, athenodoros dipinto as aretalogy, for Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 332, 351, 360, 363, 364, 365, 366, 367, 368, 369
isis, athens, apuleius at cult-centre of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15
isis, augusta Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 157
isis, augusta, pompeii, iseum in altar with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 157
isis, baleful movements isis, stars, on cloak of of checked by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, baskets, with spices and offerings, loaded on ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 263
isis, beak, curving, of stern of ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 263
isis, beasts that roam the mountains in awe of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, beasts, wild, and fortune, in awe of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, bellona equated with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 152, 156
isis, beneficent in helping mortal men Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, bird sacrifices to Hitch (2017), Animal sacrifice in the ancient Greek world, 78, 79, 82, 83, 86, 87
isis, birds in sky in awe of majesty of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, birth and rebirth, sufferings, rejoicing in providence of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15
isis, birthday of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 184
isis, black cloak of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 128
isis, black, cloak of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 128
isis, blessed, of priesthood, of lucius, as one favoured by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 284
isis, blessings of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 12
isis, blessings of constant Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, blessings of radiant blessing of acclaimed Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 238
isis, blessings, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 12
isis, blindness inflicted by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 133, 237, 271
isis, blindness, inflicted by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 133, 237, 271
isis, boat lamps, lamps Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 7, 77
isis, bona dea, in catana, breasts of and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, boughs, presented, with greenery and garlands, in temple of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 268
isis, bouquets, flowers, in crown of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 132, 310
isis, boys dedicated to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 186
isis, boys, dedicated to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 186
isis, breezes and rain-clouds by command of commands, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, breezes blow by command of isis, breezes, of sea, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, breezes of sea and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 144
isis, breezes of sea and, breezes blow by command of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, breezes, of sea, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 144
isis, bronze rattle, carried by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 132
isis, buds grow by command of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, buds, grow by command of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, busiris, in rite in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 208
isis, but rites differ, osiris, great god, supreme father of gods, unconquered, principle of same as that of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27, 330
isis, by favour that could not be pledged, to repaid, to rites of initiation Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 28, 334
isis, by favour that could not be repaid, pledged, to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 320
isis, by isis, called queen ethiopians, africans and egyptians Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 154
isis, caligula, builds temple of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 190, 327
isis, campensis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 18, 327
isis, campensis, adoration, warmest, for Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 319, 328
isis, campensis, lodging, of chief priest, of lucius in temple precinct of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27, 332
isis, campensis, temple, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 327
isis, campensis, worshipper, constant, lucius at temple of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 328
isis, cantinea procla, priestess of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 223
isis, capitol, rome, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 344
isis, care of ever-watchful Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 329
isis, carnival, fancy-dress, and ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 47
isis, carried by priest, sistrum = bronze rattle, carried by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 12, 18, 132, 184, 185, 187, 212, 213, 233
isis, carried in right hand of initiate, torch, used by priest in purifying ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 314
isis, carries bronze rattle Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 132
isis, carries golden vessel Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 133
isis, cecropeian minerva, athenians, call Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 149
isis, celer, maecius, protégé of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 190, 191, 192, 195, 198, 199, 215
isis, ceremony Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 473
isis, ceres, mother of crops, ears of her corn in crown of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 125
isis, ceres, mother of crops, eleusinians equate her with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 151
isis, chamber of in temple Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 264
isis, charicleia likened to Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 37, 143
isis, chaste Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 29
isis, children, consecrated to religion of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 186
isis, citrus-wood, in ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 263
isis, cloak of black Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 128
isis, cloak of black, fringes Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 129
isis, cloak of black, its knot Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 129
isis, cloak of black, stars and half-moon on Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 130
isis, cloak of black, stars on Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 130
isis, cloak of black, with knot Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 129
isis, commands of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 1, 5, 6, 157, 161, 272, 280
isis, commands of breezes and rain-clouds by command of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, commands of radiant commands in dark night Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 281
isis, commands, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 6, 7, 157, 162
isis, comparison to world-soul O'Brien (2015), The Demiurge in Ancient Thought, 100
isis, constant, blessings, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, constellations move for Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, constellations, divine association of move for Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, consulted regarding fertility, menouthis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 374, 375, 388, 606, 727, 728
isis, corinth, lucius from, as cult-centre of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15
isis, corn, discovered by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 151, 324
isis, corn, ears of in crown of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 31, 125
isis, counsel of by night Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 272
isis, countenance and godhead of stored in memory Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 325
isis, cow as image of in procession Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 219
isis, cow as image of in procession, as gilded cow with black garment Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 39
isis, cow-headed helmet of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 219
isis, creator of all Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 221
isis, creator of stars, on cloak of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 9, 184
isis, creator of the seasons Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 7, 170
isis, creator of the stars Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 9, 184
isis, crocodile, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 128
isis, crown of with disc, snakes, ears of corn Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 124
isis, cruel punishments of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 50
isis, cult at menouthis, cyril of alexandria, bishop, elimination of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 374, 376, 377, 387
isis, cult of Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 175, 267
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 243, 244, 735
isis, cult of invidia Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250, 322, 335, 359
isis, cult of panthea Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 422
isis, cult, asklepios temple, establishment of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92
isis, cult, banned from rome Isaac (2004), The invention of racism in classical antiquity, 237, 362, 456
isis, cultic center of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 62, 181, 189, 190, 197, 198
isis, cults, mantineia, dedicatory inscription from asklepios and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 346
isis, cyrus and john, saints, contrasted with Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 373, 619, 620
isis, daily supplication to, isis, supreme goddess, admonitions of supreme divinity of queen Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 327
isis, daughter of hermes Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 282
isis, daughter of prometheus Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 253
isis, dawn, light of greeted in temple of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 276
isis, day, and blessings of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, death Bernabe et al. (2013), Redefining Dionysos, 421, 438, 439, 444
isis, dedications to Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 369
isis, delos sarapieia, cult of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 331, 344, 352, 354, 355, 356, 358, 359, 367, 369, 386
isis, delos, and pelagia, inscr. from Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 43, 47
isis, delos, and pelagia, priests at Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 128, 139, 147, 149, 153, 181, 183, 185, 190, 195, 196, 198, 210, 217, 218
isis, delos, and pelagia, sarapis-aretalogy from Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 235
isis, delos, and pelagia, votive eyes Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 237, 241
isis, delos, and pelagia, water system Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 276, 343, 344
isis, demeter, at eleusis, and rebirth, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 151, 164
isis, dendara, sanctuary of hathor, presence of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 377
isis, der beistand der, isis, Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 366
isis, destined, for the mysteries, appointed and destined by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 281
isis, devotees, tacitus Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 757
isis, diana dictynna among cretans Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 150, 156
isis, diana dictynna, cretans, call Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 150
isis, dictynna, epithet of diana in cretan name of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 150
isis, differ, initiation, needed, rites of osiris and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27, 330
isis, differ, rites, sacred, pledge to service in rites of osiris and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27, 330
isis, diffusion of in n. italy Parkins and Smith (1998), Trade, Traders and the Ancient City, 208
isis, dikaiosynd, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 149, 153, 204
isis, dikaiosyne Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 314
isis, dikaiosyns Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 149, 203, 204
isis, dillon, j., on O'Brien (2015), The Demiurge in Ancient Thought, 100
isis, diodorus passages interpretation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 360, 361, 362, 363
isis, dionysia, priestess of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 183, 288
isis, dioscuri, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 157, 195
isis, disc in crown of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 124
isis, divine beings, rejoice for Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, domina Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 338, 340
isis, dream interpreters at isieia, Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 153, 375, 717, 718, 727, 728
isis, dream of nektanebos, demotic prophecy of petesis, prayer to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 623
isis, dreams, in egypt, featuring prayer to sarapis and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 622, 623
isis, during pharaonic period Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 359, 360, 368
isis, dwelling hired within precinct, temple, return to, after launching ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 355
isis, dyad, similarity to O'Brien (2015), The Demiurge in Ancient Thought, 100
isis, earliest association with sarapis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 330
isis, earnings at bar, money, needed for initiation, indicated by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 341
isis, ears isis, , ἀκοαί, of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 353
isis, earth, bodies in blessed or afflicted by moon-goddess, guided by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, earth, bodies in blessed or afflicted by moon-goddess, serpents in have awe of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, educated and of noble birth, sufferings, rejoicing in providence of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 190
isis, egg, used in purifying ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 261
isis, egypt Nasrallah (2019), Archaeology and the Letters of Paul, 117, 167
isis, egypt, cult of in and india Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 311
isis, egyptian goddess Rizzi (2010), Hadrian and the Christians, 116, 122, 125, 127, 128, 137, 138, 139, 142, 143, 144, 145, 146, 147, 148, 149, 150
isis, egyptian paintings, on ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 260
isis, egyptian shrine of ionidai, phratry Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 200
isis, elects people near end of election, life, lucius destined for the mysteries Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 272
isis, elects people near end of election, life, markedly favoured by her grace Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 253, 272, 284
isis, elects people near end of isis, election, life, appointed and destined by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 281
isis, elects people near end of life Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 280
isis, elects people near end of life, election Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 280
isis, elements, mistress of slaves of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 141, 323
isis, elephantine, oracle of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389, 613, 614
isis, eleusinian, orpheus, orphic, samothracian de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 35, 37
isis, emerging from cista mystica, serpent, on handle of golden vessel carried by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 31, 223
isis, eminent goddess Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 198
isis, encomium, of Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 305, 306, 307, 308, 309, 310, 311
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 305, 306, 307, 308, 309, 310, 311
isis, epiphany of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 123
isis, eternity, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 140
isis, euploia Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 32
isis, exalted view of egyptians, have the original doctrine on isis, and call her queen Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 28
isis, exclusive claim of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 163
isis, exclusive claim, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 164
isis, fabia, in cults of mithras and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 282
isis, fate, and misfortunes, hostile fate has no power over believers in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 251
isis, fate, and misfortunes, threads of fate unravelled by hand of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, favour from favour, of heaven, deserved Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 257
isis, favour of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 18, 164, 270, 281, 284
isis, favour of that could not be repaid Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 320
isis, favour, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 161, 164
isis, favourable, winds of sea, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323, 326
isis, feet of kissed Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 268
isis, feet of kissed, feet wiped with face of initiate Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 320
isis, feet of kissed, lucius set before Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 290
isis, female devotees of isaeum campense, temple of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 36, 127
isis, fertile image of as cow Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 221
isis, festival at pi, ?, -thoth Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 387
isis, fig. Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 22
isis, first offspring of time Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 141
isis, first offspring of time, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 141
isis, flowers, in crown of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 124
isis, followers, rome, expulsion of jews and Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 280, 281, 282, 283, 284, 285
isis, foot of Jim (2022), Saviour Gods and Soteria in Ancient Greece, 104
isis, foot, as dedication to Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 381
isis, foremost of heavenly beings Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 142
isis, foremost of heavenly beings, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 142
isis, fortune, gales of pacified by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, fortune, good, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 147, 241
isis, fortune, overcome by providence of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 12
isis, fringes, tasselled, of cloak of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 129
isis, from corinth or near, sufferings, rejoicing in providence of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 14, 270
isis, from, phoenicia, return of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 40
isis, from, ras es-soda, iseum in statue of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 128
isis, frugifera Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 334
isis, funerary boat and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 37
isis, gales, of fortune, pacified by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, garlands, presented in temple of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 268
isis, garments of stored in temple in province of achaea Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 29, 339
isis, glorious favour of isis, favour, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 18, 270
isis, glory promised by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 164
isis, glory, promised by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 164
isis, goddess Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 50, 56, 62, 63, 153
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 517
isis, goddess and cult Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 13, 30, 123, 236, 372, 622, 623, 624
isis, goddess of egypt Mikalson (2003), Herodotus and Religion in the Persian Wars, 144, 145, 171, 177, 181, 182, 183, 221
isis, goddess of many names Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 284
isis, goddess of many names, name, single and varied, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 284
isis, gods, above and below, approached and worshipped in initiation, they honour Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, gods, with human feet in procession, illumined by light of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 251
isis, gold cup, gold leaf, on stern of ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 263
isis, golden golden vessel, in left hand of winnowing-basket, carried by fifth Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 211
isis, golden letters, on sail of ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 262
isis, gortyn, in crypts of iseum Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 284
isis, great goddess, thanks to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 14
isis, great goddess, thanks to, favour of great deity Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 281
isis, great goddess, thanks to, great deity, worship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 238, 272
isis, guards men on, sea, breezes of ordered by isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, guidance of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 12, 234
isis, guidance of in journey to rome Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 326
isis, hades, spouse of fire of and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143, 145, 165
isis, hadrian’s garden at tivoli known as, cultic center of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 224, 225
isis, hair of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 123
isis, hair of adornment and combing of represented in procession Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 9, 183
isis, half-moon on cloak of isis, moon, suggested in crown of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 130
isis, hand, saving, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, happy blessed man, of lucius as one favoured by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 284
isis, happy life promised by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 164
isis, happy, people call lucius, happy life, promised by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 164
isis, heaven, heights of ordered by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 144
isis, heaven, stars of created by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 9, 184
isis, hecate to some Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 152, 156
isis, hecate, equated with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 152, 156
isis, hell trampled under feet of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, hell trampled under feet of isis, hell, gates of in power of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, hellenisation of Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 3
isis, hellenization Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 330
isis, helping, providence, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 12, 198, 233
isis, her true isis, name, single and varied, of name, queen Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 155
isis, her true name, ethiopians, give Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 154
isis, hera, and carthage, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 157
isis, hermuthis, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 242, 320, 325
isis, hieraphoroi, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 263, 264
isis, highest of deities Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 142
isis, highest of deities, highest deity, power of adored Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13
isis, highest of deities, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 142
isis, honoured and worshipped by gods above and below Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, horus, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 361
isis, horus, and seth, and crown of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 219
isis, horus, and seth, healed by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139, 236
isis, horus, and seth, son of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 140
isis, hymn to, by claudian Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 31
isis, hymns, philae Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 365, 366
isis, hypsipyle, reminiscent of the mourning Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 176, 177, 180
isis, ḥor of sebennytos, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 377, 386, 387, 400, 401, 418, 442, 445, 619, 622, 722, 724, 725, 737, 738, 742
isis, ḥor of sebennytos, invocation of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 622
isis, iehy, musician-son of hathor, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, illumines other gods, light, pf Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 251
isis, image of draws adoring gaze of lucius Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17
isis, image of draws adoring gaze of lucius, cult image Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 18
isis, image of draws adoring gaze of lucius, ineffable pleasure of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 319
isis, immortality, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 307
isis, implying palm, leaves of in sandals of victory, like rays on crown of initiate Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 314, 357
isis, implying victory, palm, leaves of in sandals of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 135
isis, importance of name, single and varied, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 155
isis, in acheron, shining in darkness Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 165
isis, in apuleiuss metamorphoses Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 366, 367, 386, 419, 561, 732, 733
isis, in arabic legend Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 132
isis, in athens, apuleius at Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 149
isis, in badalona Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 195
isis, in beneventum Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 223
isis, in boat Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 34
isis, in busiris Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 147
isis, in byzantium Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 46
isis, in carthage Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15
isis, in cenchreae Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 17
isis, in chaeremons alternate version of exodus story Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 89
isis, in cologne Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 149, 167, 195
isis, in coptos Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 211
isis, in cordova Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 196
isis, in corinth Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 17
isis, in cult of isis, africans, call isis, queen Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 190
isis, in cyclades Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 147
isis, in delos Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 195
isis, in dream of nektanebos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 386, 445, 446, 623, 739
isis, in edfu Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 160
isis, in egyptian funerary symbolism, stars, on cloak of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143
isis, in eretria Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 46
isis, in gematen Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 154
isis, in gortyn Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 150, 284
isis, in herculaneum Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 146, 160, 174, 182, 185, 186, 187, 192, 193, 194, 209, 213, 215, 269
isis, in hermetic treatise Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 409
isis, in historiolae Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 359, 360, 366
isis, in life of aesop Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 366, 386
isis, in metelite nome Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 147
isis, in nether world as queen Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 165
isis, in new life, born again as it were, through providence of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 51
isis, in ostia Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 186, 195, 225
isis, in ovids metamorphoses Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 20, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52
isis, in ovids metamorphoses and, vergil, aeneid Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 46, 230
isis, in ovids metamorphoses, agency of telethusa in Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 44, 45, 46, 222
isis, in ovids metamorphoses, human condition, special empathy with Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 40, 49
isis, in ovids metamorphoses, inscription dedicated by telethusa to Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 50, 51
isis, in ovids metamorphoses, io, identification with Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 49
isis, in ovids metamorphoses, marriage of iphis and ianthe Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 40, 41, 47, 48, 49, 91, 229
isis, in ovids metamorphoses, restoration of male power in Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 51, 52, 230
isis, in ovids metamorphoses, ritual and poetry, link between Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 50, 51
isis, in ovids metamorphoses, transnational identity of Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 43, 46, 47, 49
isis, in pergamon Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 271
isis, in pompeii Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 128, 152, 157, 193, 194, 195, 196, 209, 223, 241, 259, 263, 269, 271, 284, 310, 342
isis, in pompeii, iseum in statue of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 128
isis, in pratum novum, near cordova Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 196
isis, in procession, cow, image of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 219
isis, in province of achaea, temple, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 29, 339
isis, in ras es-soda Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 42, 128
isis, in rome Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 152, 186, 254, 269, 283, 310, 327
Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 280, 281, 282, 283, 284, 285, 293
isis, in rome, isis, in ovids metamorphoses, cult of Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 41, 42, 43
isis, in sals Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 147
isis, in saqqâra graffiti Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 412, 413
isis, in savaria, pannonia Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 198, 271
isis, in stygian depths, ruling Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 165
isis, in subterranean hemisphere Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 165
isis, in thyamis’ dream Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 42, 143
isis, in tithorea, phocis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139, 272
isis, in tithorea, phocis, temple of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139, 272
isis, in transformation, easy skill of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 236
isis, in verona Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 239
isis, in worshipers dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 386, 390
isis, incubation during festival Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 387
isis, initiate clad in linen tunic of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27, 331
isis, initiation, urges, day indicated by will of goddess Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 279
isis, initiation, urges, day of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 281
isis, initiation, urges, high priest entreated for Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 277
isis, initiation, urges, priest for rites chosen by her foresight Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 279
isis, invicta Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 167
isis, invicta, cologne, and isis-hathor-aphrodite, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 167
isis, invocations by ḥor of sebennytos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 622
isis, io, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 219, 221, 250
isis, io, transformed into Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143, 145, 146, 155, 165, 166, 176, 177, 194, 199
isis, iphis, cretan, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 150, 237
isis, is launched, sea, breezes of ordered by isis, waves of stifled when new barque of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 7, 158, 171
isis, isaeum campense, temple of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 37, 38, 123, 124, 146, 198, 201, 202, 203, 204, 205, 206
isis, isiaci, Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 130, 135, 162
isis, isis, maroneia egyptian sanctuary aretalogy, priesthoods of sarapis and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 331, 332
isis, isis-cult, Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 140, 209, 210, 211, 217
isis, isis-hygieia, Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 344, 367
isis, isis-hygieia, hygieia, and, as Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 344, 350, 367
isis, isis-nemesis, alexandria, and pelagia, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 153, 204, 212
isis, it causes people to be born again in new life, providence, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 280
isis, joy, rejoicing in providence of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 253
isis, judgement, of the dead, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143
isis, juno to some Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 152, 156
isis, juno, equated with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 152, 156
isis, knot, in cloak of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 129, 142
isis, lethe, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 165
isis, letters, gold, on sail of ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 262
isis, libation, of water, in sanctuary of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 276
isis, liberally used, money, needed for initiation, indicated by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 340
isis, life prolonged by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 166
isis, life, new, through providence of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 280
isis, life, remaining course dedicated to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 163
isis, life, storms of stilled by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, life, to be prolonged by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 166
isis, light of illumines other gods Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 251
isis, linen garment given to naked lucius, linen tunic of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 14, 239
isis, linen raiment of initiated, linen tunic of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 192
isis, linen tunic of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 127
isis, linen tunic with sumptuous tunic of decorations, worn by initiate Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 310
isis, lochia Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 282
isis, lochia, temple at dion Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 278, 282
isis, longevity, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 166
isis, lucius and Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 184
isis, lucius rejoices in providence of mighty, isis, providence, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 253
isis, magical gems Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 385
isis, majesty of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 251
isis, majesty of birds in awe of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, majesty of power to express Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 325
isis, mandulis, sun-god, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, mantle of with wreath of flowers and fruits attached Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 132
isis, medica, κυρία μενούθι Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 304
isis, megalopolis egyptian sanctuary lex sacra Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 244, 248
isis, menouthis, possible oracle of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 369, 370, 376, 377, 387, 388
isis, menouthis, question of cyrus and john supplanting Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 370, 371, 372, 376, 387
isis, mercy decreed by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 246
isis, mighty goddess Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 7, 12, 15, 253
isis, minerva among athenians Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 149, 156
isis, ministry of religion of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 255
isis, ministry, of religion of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 255
isis, mirror, likeness of in crown of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 124
isis, mirrors carried by women in procession behind their backs, mirror, likeness of in crown of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 9, 182
isis, mistress of all the elements Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 141
isis, mistress of all the elements, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 141
isis, mistress of the universe Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 7, 170
isis, mistress, sovereign, who commands Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 280
isis, money, needed for initiation, indicated by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 279
isis, monsters isis, sea, breezes of ordered by in have awe of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 32, 144, 195, 324
isis, monsters of sea in awe of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, monsters, that swim in sea, in awe of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, moon and ibis, moon, suggested in crown of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 217
isis, moon, suggested in crown of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 124
isis, morning salutations to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 27, 274, 284
isis, morning, salutations to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27, 274, 284
isis, mother of anubis, nephthys, as uraeus, with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 218, 228
isis, mother of apis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 208, 220
isis, mother of min-horus Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 211
isis, mother of stars, on cloak of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 7, 170
isis, mother of the gods like pessinuntia Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 148
isis, mother of the stars Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 7, 170
isis, mother of the stars, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 7, 170
isis, mother of the universe Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 140
isis, mother of the universe, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 140
isis, moved by prayers Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 139
isis, myth, of Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 176
isis, myth, soul, representation in O'Brien (2015), The Demiurge in Ancient Thought, 100, 101, 102
isis, name of ship Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 31, 259
isis, name of single and varied Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 145
isis, name of single and varied, true isis, name, queen Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 155
isis, name, single and varied, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 145
isis, nauarchos, admiral, in cult of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 46, 181, 260
isis, nautical titles in cult Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 46, 260
isis, nautical titles, in cult of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 46, 260
isis, nemesis adrasteia Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 164
isis, nemesis, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 153
isis, nepherses Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 160
isis, nepherses and soknopaios, soknopaiou nesos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 331, 389
isis, nepherses temple, soknopaiou nesos, speculation regarding incubation at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 525
isis, nepherses, temple inventories, soknopaiou nesos temple of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 525
isis, nephthys, as uraeus, with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 134
isis, new years commerce, and ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 158, 259
isis, nikd, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 167
isis, nymphe Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 326
isis, obeisance before Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 320
isis, of egypt, festivals, of Mikalson (2003), Herodotus and Religion in the Persian Wars, 144, 177, 181, 182
isis, of memphis, isis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 370
isis, of mystery, mysteries Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 89
isis, of priests of ritual, linen tunic of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 194
isis, offer new barque, priests, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 158
isis, offer new isis, priests, of barque, priest instructed by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 162
isis, offer new priests, of barque, brings with him destiny and salvation Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 12, 233
isis, offer new priests, of barque, carries sistrum and crown Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 12, 233
isis, offer new priests, of barque, holds out crown of roses Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13
isis, offer new priests, of barque, priest in procession with crown of roses Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 159
isis, offer new priests, of barque, priest with cow on shoulders Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 221
isis, offer new priests, of barque, priests of ritual Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 193
isis, offer new priests, of barque, provides linen garment for naked lucius Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 14, 239
isis, offered by priests as first-fruits of new years navigation, naming, ship, of dedication, and launching of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 259
isis, offered by priests as first-fruits of new years navigation, ship, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 158
isis, olympus, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 166
isis, on banqueting couch, with sarapis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 319
isis, on handle of gold vase carried in procession, serpent, on handle of golden vessel carried by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 232
isis, on lamps shaped as boats Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 46, 195
isis, on, temple steps, statue of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 269
isis, oracle at elephantine Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389, 613, 614
isis, oracles, egyptian, elephantine, oracle of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389, 613, 614
isis, oracles, egyptian, saqqâra, oracle, s?, of osorapis and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 416
isis, ortygian proserpine, sicilians, call Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 151
isis, over, rivers, sway of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143, 144
isis, pacifies gales of fortune Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, panthea Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 140
isis, panthea, stoics, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 140, 344
isis, paphian venus, cyprians, call Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 116, 149
isis, pattern of piety given by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143, 254
isis, pattern of piety, given by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143, 254
isis, pelagia Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 18, 32
isis, pelagia, alexandria, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 32, 42
isis, pelagia, cult-name of Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 239, 294
isis, pelagia, on lamps Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 196, 259, 261, 264, 326, 344
isis, pelagia, pharos, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 34, 43
isis, people, marvel at power of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 236
isis, persephassa, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 142, 151
isis, persephone, and hecate, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 142, 151
isis, pessinuntia among phrygians Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 148, 155
isis, pessinuntia, phrygians, call Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 148
isis, pharia Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 18, 32, 137, 142, 144, 241, 259
isis, philae, claim of voice-oracles at temple of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 592
isis, philae, temple of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 365, 366
isis, pities Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 157
isis, pity, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 157
isis, poseidon, and pallas athene, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 157, 262, 344
isis, poverty of sufferings, rejoicing in providence of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 270
isis, power of adored by devotees in act of transformation Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 236
isis, powers over cosmos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 366, 367
isis, praised for, transformation, easy skill of isis, in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 256
isis, praises of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, praises, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, prayer in ptolemaios archive dream Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 622, 623
isis, prayer, to moon-goddess, over ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 261
isis, prayer, to moon-goddess, to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 320
isis, prescription for cleopatra ii, ḥor of sebennytos, seeking Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 377, 386, 402, 442, 445, 619
isis, priest instructed by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 162
isis, priest, of initiation rites, chosen by foresight of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 279
isis, priestesses, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 182
isis, priests of Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 61
isis, priests of vow a new barque as first-fruits of new years navigation Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 158
isis, priests, of Mueller (2002), Roman Religion in Valerius Maximus, 53
isis, priests/priestesses, of Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 121, 262
isis, principle of deity and faith at one with that of osiris, but initiation differs Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27, 330
isis, procession of as saviour goddess Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 9, 181
isis, profit in forum through advocates speeches, money, needed for initiation, indicated by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 28, 336
isis, prometheus, father of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 253
isis, pronoia, alexandria, and isis, pelagia, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 253
isis, propaganda Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 246
isis, proserpine among sicilians Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 151, 156
isis, providence of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 157
isis, providence of brings joy Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 253
isis, providence of causes people to be born again in new life Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 281
isis, providence of helping Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 12, 198, 233
isis, providence, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 157
isis, province, temple of in with garments of goddess Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 29, 339
isis, ptolemaios archive, dream with prayer to sarapis and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 331, 406, 420, 622, 623
isis, punishment by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 153
isis, queen Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 156
isis, queen of the dead Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 142
isis, queen of the dead, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 142
isis, queen, isis, africans, call Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 154
isis, question of healing with sarapis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 331, 332, 369
isis, radiant blessing blessings, of of acclaimed Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 238
isis, radiant in dark night, commands, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 281
isis, rain-clouds nourish by command of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, rain-clouds, nourish by command of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, rarity of dedications for restored health Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 368, 369
isis, rattle, bronze, carried by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 132
isis, receptacle, identification with O'Brien (2015), The Demiurge in Ancient Thought, 101
isis, regina Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 336, 338, 342
isis, regina, isis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 529, 530
isis, regina, priests of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 156
isis, reigns in nether world Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 165
isis, remaining course of life, dedicated to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 163
isis, remaining life, pledged, to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 163
isis, removes loathsome skin ass, hateful to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 14, 239
isis, renenutet, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 311, 324
isis, rhamnusia to some Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 153, 156
isis, rhamnusia, equated with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 153, 156
isis, rhodes, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 238
isis, ritual begging for Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 44
isis, rivers controlled by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143, 144
isis, rome, in anubis in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 217
isis, rome, temple of Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 189
isis, roses, connection of with Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 98
isis, rounded pine, mast, of ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 262
isis, rules, stygian depths Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 165
isis, salutaris, isis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 367
isis, sancta regina Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 156
isis, sandals of woven with leaves of palm Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 135
isis, sandals, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 135
isis, saqqâra, general, oracle, s?, of osorapis and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 416
isis, sarapis, earliest association with Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 330
isis, sarapis, question of healing with Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 331, 332, 369
isis, saving grace of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 281
isis, saving hand of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, saving hand, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, saviour goddess Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 9, 15, 181, 251
isis, saviour goddess, holy and eternal saviour of human race Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, scarcity money, needed for initiation, indicated by of a hindrance Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 28, 334
isis, sea, breezes of ordered by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 144
isis, sea-breezes ordered by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 144
isis, seasons return for Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, seasons, return for Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
isis, seeds sprout by command of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, seeds, sprout by command of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, selene, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143
isis, self-proclamation, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 137
isis, serpent, on handle of golden vessel carried by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 134
isis, service to, in personal sense Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 272
isis, service to, in personal sense, arduous service of faith Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 273
isis, service, holy military, personal service to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 277
isis, shines as moon, moon, suggested in crown of isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 165
isis, shines, acheron, darkness of where Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 165, 307
isis, shining with gold leaf, stern, of ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 263
isis, ship of offered as first-fruits of new years navigation Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 158
isis, ship of offered as first-fruits of new years navigation, named, dedicated and launched Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 31
isis, shrine for fertility problem, asklepiodotos of alexandria, philosopher, visit, to menouthis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 374, 375, 388, 606, 727, 728, 790
isis, shrine, menouthis, claimed closure of second Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 374, 375, 376, 388
isis, shrine, unknown saqqâra, individual structures and complexes, location Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397
isis, single form of all gods and goddesses Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 143
isis, single form of all gods and goddesses, single godhead of adored in various forms Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 145
isis, sirius-sothis, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143
isis, sistrum = bronze rattle, carried by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 132
isis, sistrums of initiates, bronze, sistrum = bronze rattle, carried by silver, gold Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 193
isis, sky, bodies in blessed or afflicted by moon-goddess, birds in sky in awe of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, sleep, priest instructed in disturbed by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 329
isis, small golden vessel with shape of female breast, vessel, golden, in left hand of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 208
isis, small golden vessel with shape of female golden vessel, in left hand of breast, carried by fourth in procession Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 208
isis, snake, in cult of Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 165
isis, snakes, in crown of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 125
isis, sophia, comparison to O'Brien (2015), The Demiurge in Ancient Thought, 100
isis, soteira, astarte and aphrodite, association with Jim (2022), Saviour Gods and Soteria in Ancient Greece, 9, 150
isis, soteira, on cos Jim (2022), Saviour Gods and Soteria in Ancient Greece, 7
isis, soteira, sarapis soter, without Jim (2022), Saviour Gods and Soteria in Ancient Greece, 129
isis, sozousa Jim (2022), Saviour Gods and Soteria in Ancient Greece, 19
isis, sozousa, and seafaring Jim (2022), Saviour Gods and Soteria in Ancient Greece, 7, 9
isis, sozousa, salutaris Jim (2022), Saviour Gods and Soteria in Ancient Greece, 252
isis, sozousa, sospitatrix Jim (2022), Saviour Gods and Soteria in Ancient Greece, 13, 252
isis, sozousa, without sarapis soter Jim (2022), Saviour Gods and Soteria in Ancient Greece, 129
isis, sozousa, θεὰ πανσώτιρα‎ Jim (2022), Saviour Gods and Soteria in Ancient Greece, 164
isis, special and manifest, favour, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 281
isis, sphere revolved by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, sphere, revolved by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, spices, placed on ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 263
isis, splendid divinity of restores lucius to human shape Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 256
isis, spot where ass had lain ass, hateful to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 259
isis, spread of cult to antioch Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92
isis, starry heights of heaven, ordered by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 144
isis, starry heights ordered by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 144
isis, stars on cloak of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 130
isis, stars on cloak of baleful movements isis, of checked by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 130, 143, 322
isis, stars on cloak of creator of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 9, 184
isis, stars on cloak of mother of stars Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 7, 170
isis, stars, on cloak of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 130
isis, statement of to lucius Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 139
isis, statue of silver-wrought, on temple steps Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 269
isis, statue of silver-wrought, on temple steps, in sanctuary, initiate stands before Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 310
isis, statue, of silver-wrought, on temple steps Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 269
isis, steps, before temples of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 269
isis, storms of life stilled by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, storms, of fortune, of life, stilled by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, sufferings, rejoicing in providence of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 15, 252
isis, suggestion of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 158
isis, sulphur, used in purifying ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 261
isis, sun and moon ordered by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143
isis, sun illumined by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, sun, golden, illumined by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, superior religion of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 29
isis, supplication daily to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 327
isis, supplication, daily to queen Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 328
isis, supreme goddess, admonitions of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 284
isis, sōteira, isis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 365, 366, 367, 368
isis, tarracina, dedication to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 367
isis, tears, in prayer to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 352
isis, temple in antiochia, hecate, equated with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 116, 118, 144, 147, 299
isis, temple of Jenkyns (2013), God, Space, and City in the Roman Imagination, 66, 100, 105
Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 25, 143
Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 58
isis, temple, of campensis, stranger to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 328
isis, temple, philae Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 320
isis, temple, pi, ?, -thoth, ḥor of sebennytoss service at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 386, 387
isis, temple, return to, after launching ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17
isis, thebes, greece, dedicatory relief for Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 523, 524
isis, thermouthis oracle, antinoopolis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389
isis, thermouthis, isis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 389
isis, thermuthis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 151
isis, thiouis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 145, 167
isis, thiouis, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 145, 167
isis, thoth, association with Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 400
isis, thoth, father of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 282
isis, thousand, mouths and tongues, not enough to express praise of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 325
isis, threads, of fate, unravelled by hand of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, ticket oracle in fayoum Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 388, 389
isis, to africans queen, isis, Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 154
isis, to dionysus, boys, dedicated to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 187
isis, to egyptians queen, isis, Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 155
isis, to ethiopians queen, isis, Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 154
isis, to lucius with beneficent grace, favour, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 284
isis, to some, bellona Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 152, 156
isis, to trials of unfortunate, mother, love of brought by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
isis, tombs, of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 205
isis, torch, used by priest in purifying ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 261
isis, transformation, easy skill of in in afterlife Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 298
isis, transformation, easy skill of in name alluding to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27, 47, 235
isis, triump halts Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 167
isis, tunic of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 126
isis, tunic with sumptuous linen tunic of decorations, worn at end of first initiation Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 293
isis, tyche Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 282
isis, tyche protogeneia Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 141, 241
isis, tyche protogeneia, cf. Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 343
isis, tyche protogeneia, isis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 729
isis, tyche, and nemesis, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 244
isis, tyche/fortuna Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 124, 239, 294, 297, 317
isis, underworld association and incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 33
isis, underworld ordered by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 144
isis, underworld, awful silences of and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 144
isis, unravels threads of fate Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 322
isis, unworn linen garment given to him at start of first initiation, linen tunic of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 293
isis, uraei, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 125
isis, urges, and life obtained by initiation, grace, ibid. Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 280
isis, urges, birthday initiation, of celebrated Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 317
isis, urges, consummation initiation, of with sacred meal Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 318
isis, urges, initiation Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 272
isis, use of epithet wr.t ḥkꜣ.w Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 359, 368
isis, use of epithet ἀνδρασώτειρα Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 365, 366
isis, use of epithet ἐπήκοος Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 352, 353
isis, venus among cyprians Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 149
isis, victory, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 152
isis, victrix Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 167
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 344
isis, voice-oracles, egyptian, claimed for philae temple of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 592
isis, water, drawn from within sanctuary of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 276
isis, white gleam, of tunic of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 126
isis, white, yellow, fiery, tunic of ibid.', snow-white festal tunics of youths in choir Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 9, 187
isis, winds of sea, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 144
isis, winds ruled by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 144, 323, 326
isis, winged, serpent, on handle of golden vessel carried by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 311
isis, wisdom of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 247
isis, with awe of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, with crown of roses attached, sistrum = bronze rattle, carried by Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 159
isis, with inwoven gold letters, sail, of ship of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 262
isis, with palm sceptre, nephthys, as uraeus, with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 203
isis, with palm-branch Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 202
isis, with palm-branch, with palm sceptre Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 203
isis, with serpent on handle of golden vessel carried by her Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 134
isis, with serpent on handle of golden vessel carried by her, serpents that glide in the earth in awe of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 324
isis, with three bodies or heads, hecate, equated with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 118
isis, with wings, ass, hateful to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 8, 180
isis, with wreath of flowers and fruits attached, mantle of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 132
isis, wnpt of nephthys, as uraeus, with Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 269
isis, women, in procession of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 9, 181
isis, worship beyond egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 377, 378
isis, worship of without interruption Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 272
isis, worshipped campensis, as, in rome Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 327
isis, worshipped in subterranean hemisphere Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 165
isis, wrapt in gaze on image of isis, sufferings, rejoicing in providence of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17
isis, wrathful Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 152
isis, wreath of flowers and fruits, attached to mantle of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 132
isis, yellow, of tunic of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 3, 127
isis, zeus helius sarapis, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 152
isis, znd luna, pompeii, iseum in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 310
isis, ~ aphrodite, religious syncretism Cueva et al. (2018a), Re-Wiring the Ancient Novel. Volume 1: Greek Novels, 203
isis, ‘resort of vice’, cultic center of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 197
isis-cult, at menouthis, isis Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 136, 141
isis/iseum, athens Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 514
isis’, cleopatra vii, as ‘new Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 191, 192
isis’, domitian, emperor, ‘beloved of Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 124, 195
vision, by lucius, priest, of isis, addresses lucius after transformation, informed of divine Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 340
vision, by night, priests, of isis, offer new barque, remembers Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 234
visions, isis, of by night Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 234, 272
visions, of by isis, night, cf. Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 162

List of validated texts:
81 validated results for "isis"
1. Hebrew Bible, Genesis, 18.1 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Isis

 Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233; Estes (2020), The Tree of Life, 63

sup>
18.1 וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃18.1 וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ ' None
sup>
18.1 And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;'' None
2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Isis

 Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 30; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 86

3. Hesiod, Works And Days, 202-211 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Isis

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 397; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 86

sup>
202 νῦν δʼ αἶνον βασιλεῦσιν ἐρέω φρονέουσι καὶ αὐτοῖς·'203 ὧδʼ ἴρηξ προσέειπεν ἀηδόνα ποικιλόδειρον 204 ὕψι μάλʼ ἐν νεφέεσσι φέρων ὀνύχεσσι μεμαρπώς· 205 ἣ δʼ ἐλεόν, γναμπτοῖσι πεπαρμένη ἀμφʼ ὀνύχεσσι, 206 μύρετο· τὴν ὅγʼ ἐπικρατέως πρὸς μῦθον ἔειπεν· 207 δαιμονίη, τί λέληκας; ἔχει νύ σε πολλὸν ἀρείων· 208 τῇ δʼ εἶς, ᾗ σʼ ἂν ἐγώ περ ἄγω καὶ ἀοιδὸν ἐοῦσαν· 209 δεῖπνον δʼ, αἴ κʼ ἐθέλω, ποιήσομαι ἠὲ μεθήσω. 210 ἄφρων δʼ, ὅς κʼ ἐθέλῃ πρὸς κρείσσονας ἀντιφερίζειν· 211 νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει. ' None
sup>
202 Might will be right and shame shall cease to be,'203 The bad will harm the good whom they shall maim 204 With crooked words, swearing false oaths. We’ll see 205 Envy among the wretched, foul of face 206 And voice, adoring villainy, and then 207 Into Olympus from the endless space 208 Mankind inhabits, leaving mortal men, 209 Fair flesh veiled by white robes, shall Probity 210 And Shame depart, and there’ll be grievous pain 211 For men: against all evil there shall be ' None
4. Hesiod, Theogony, 188, 411-452 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Cyprians, call Isis Paphian Venus • Hecate, equated with Isis, temple in Antiochia • Isis • Isis Sozousa, sospitatrix • Isis and Sarapis, as Theoi Soteres

 Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 116; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 13; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 156; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 83

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188 μήδεα δʼ ὡς τὸ πρῶτον ἀποτμήξας ἀδάμαντι411 ἢ δʼ ὑποκυσαμένη Ἑκάτην τέκε, τὴν περὶ πάντων 412 Ζεὺς Κρονίδης τίμησε· πόρεν δέ οἱ ἀγλαὰ δῶρα, 413 μοῖραν ἔχειν γαίης τε καὶ ἀτρυγέτοιο θαλάσσης. 414 ἣ δὲ καὶ ἀστερόεντος ἀπʼ οὐρανοῦ ἔμμορε τιμῆς 415 ἀθανάτοις τε θεοῖσι τετιμένη ἐστὶ μάλιστα. 416 καὶ γὰρ νῦν, ὅτε πού τις ἐπιχθονίων ἀνθρώπων 417 ἔρδων ἱερὰ καλὰ κατὰ νόμον ἱλάσκηται, 418 κικλῄσκει Ἑκάτην. πολλή τέ οἱ ἕσπετο τιμὴ 419 ῥεῖα μάλʼ, ᾧ πρόφρων γε θεὰ ὑποδέξεται εὐχάς, 420 καί τέ οἱ ὄλβον ὀπάζει, ἐπεὶ δύναμίς γε πάρεστιν. 421 ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο 422 καὶ τιμὴν ἔλαχον, τούτων ἔχει αἶσαν ἁπάντων. 423 οὐδέ τί μιν Κρονίδης ἐβιήσατο οὐδέ τʼ ἀπηύρα, 424 ὅσσʼ ἔλαχεν Τιτῆσι μετὰ προτέροισι θεοῖσιν, 425 ἀλλʼ ἔχει, ὡς τὸ πρῶτον ἀπʼ ἀρχῆς ἔπλετο δασμός, 426 οὐδʼ, ὅτι μουνογενής, ἧσσον θεὰ ἔμμορε τιμῆς, 427 καὶ γέρας ἐν γαίῃ τε καὶ οὐρανῷ ἠδὲ θαλάσσῃ· 428 ἀλλʼ ἔτι καὶ πολὺ μᾶλλον, ἐπεὶ Ζεὺς τίεται αὐτήν. 429 ᾧ δʼ ἐθέλει, μεγάλως παραγίγνεται ἠδʼ ὀνίνησιν· 430 ἔν τʼ ἀγορῇ λαοῖσι μεταπρέπει, ὅν κʼ ἐθέλῃσιν· 431 ἠδʼ ὁπότʼ ἐς πόλεμον φθεισήνορα θωρήσσωνται 432 ἀνέρες, ἔνθα θεὰ παραγίγνεται, οἷς κʼ ἐθέλῃσι 433 νίκην προφρονέως ὀπάσαι καὶ κῦδος ὀρέξαι. 434 ἔν τε δίκῃ βασιλεῦσι παρʼ αἰδοίοισι καθίζει, 435 ἐσθλὴ δʼ αὖθʼ ὁπότʼ ἄνδρες ἀεθλεύωσιν ἀγῶνι, 436 ἔνθα θεὰ καὶ τοῖς παραγίγνεται ἠδʼ ὀνίνησιν· 437 νικήσας δὲ βίῃ καὶ κάρτεϊ καλὸν ἄεθλον 438 ῥεῖα φέρει χαίρων τε, τοκεῦσι δὲ κῦδος ὀπάζει. 439 ἐσθλὴ δʼ ἱππήεσσι παρεστάμεν, οἷς κʼ ἐθέλῃσιν. 440 καὶ τοῖς, οἳ γλαυκὴν δυσπέμφελον ἐργάζονται, 441 εὔχονται δʼ Ἑκάτῃ καὶ ἐρικτύπῳ Ἐννοσιγαίῳ, 442 ῥηιδίως ἄγρην κυδρὴ θεὸς ὤπασε πολλήν, 443 ῥεῖα δʼ ἀφείλετο φαινομένην, ἐθέλουσά γε θυμῷ. 444 ἐσθλὴ δʼ ἐν σταθμοῖσι σὺν Ἑρμῇ ληίδʼ ἀέξειν· 445 βουκολίας δʼ ἀγέλας τε καὶ αἰπόλια πλατέʼ αἰγῶν 446 ποίμνας τʼ εἰροπόκων ὀίων, θυμῷ γʼ ἐθέλουσα, 447 ἐξ ὀλίγων βριάει κἀκ πολλῶν μείονα θῆκεν. 448 οὕτω τοι καὶ μουνογενὴς ἐκ μητρὸς ἐοῦσα 449 πᾶσι μετʼ ἀθανάτοισι τετίμηται γεράεσσιν. 450 θῆκε δέ μιν Κρονίδης κουροτρόφον, οἳ μετʼ ἐκείνην 451 ὀφθαλμοῖσιν ἴδοντο φάος πολυδερκέος Ἠοῦς. 452 οὕτως ἐξ ἀρχῆς κουροτρόφος, αἳ δέ τε τιμαί. ' None
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188 But wily Cronus put aside his dread411 In fact three thousand of them, every one 412 Neat-ankled, spread through his dominion, 413 Serving alike the earth and mighty seas, 414 And all of them renowned divinities. 415 They have as many brothers, thundering 416 As on they flow, begotten by the king 417 of seas on Tethys. Though it’s hard to tell 418 Their names, yet they are known from where they dwell. 419 Hyperion lay with Theia, and she thu 420 Bore clear Selene and great Heliu 421 And Eos shining on all things on earth 422 And on the gods who dwell in the wide berth 423 of heaven. Eurybia bore great Astraeu 424 And Pallas, having mingled with Crius; 425 The bright goddess to Perses, too, gave birth, 426 Who was the wisest man on all the earth; 427 Eos bore the strong winds to Astraeus, 428 And Boreas, too, and brightening Zephyru 429 And Notus, born of two divinities. 430 The star Eosphorus came after these, 431 Birthed by Eugeneia, ‘Early-Born’, 432 Who came to be the harbinger of Dawn, 433 And heaven’s gleaming stars far up above. 434 And Ocean’s daughter Styx was joined in love 435 To Pelias – thus trim-ankled Victory 436 And Zeal first saw the light of day; and she 437 Bore Strength and Force, both glorious children: they 438 Dwell in the house of Zeus; they’ve no pathway 439 Or dwelling that’s without a god as guide, 440 And ever they continue to reside 441 With Zeus the Thunderer; thus Styx had planned 442 That day when Lightning Zeus sent a command 443 That all the gods to broad Olympus go 444 And said that, if they helped him overthrow 445 The Titans, then he vowed not to bereave 446 Them of their rights but they would still receive 447 The rights they’d had before, and, he explained, 448 To those who under Cronus had maintained 449 No rights or office he would then entrust 450 Those very privileges, as is just. 451 So deathless Styx, with all her progeny, 452 Was first to go, through the sagacity ' None
5. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Isis

 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, 254; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 155

6. Euripides, Bacchae, 275-276 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Isis • Isis (goddess and cult)

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 30; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 198; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 108

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275 τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά—'276 γῆ δʼ ἐστίν, ὄνομα δʼ ὁπότερον βούλῃ κάλει· ' None
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275 are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it'276 are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it ' None
7. Herodotus, Histories, 2.38-2.48, 2.51-2.54, 2.59, 2.73, 2.81, 2.144, 2.171, 3.27-3.28 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Egypt, Isis cult • Festivals, of Isis of Egypt • Guest-friendship in Egypt, and Io-Isis • Hypsipyle, reminiscent of the mourning Isis • Io, transformed into Isis • Isaeum Campense, temple of Isis • Isaeum Campense, temple of Isis, and festivals • Isaeum Campense, temple of Isis, and lament • Isaeum Campense, temple of Isis, anthropomorphic and theriomorphic • Isiac Mysteries • Isis • Isis (goddess and cult) • Isis in Ovids Metamorphoses • Isis in Ovids Metamorphoses , cult of Isis in Rome • Isis, bird sacrifices to • Isis, goddess of Egypt • Isis, in Rome • invidia, Isis, cult of • mysteries, Isis

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 423, 426; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 13, 372; Esler (2000), The Early Christian World, 69; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 31; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 76, 198; Hitch (2017), Animal sacrifice in the ancient Greek world, 82, 263; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 682; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143, 176, 202, 204; Mikalson (2003), Herodotus and Religion in the Persian Wars, 144, 145, 171, 177, 181, 182, 183, 221; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 42; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 293; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 359

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2.38 τοὺς δὲ βοῦς τοὺς ἔρσενας τοῦ Ἐπάφου εἶναι νομίζουσι, καὶ τούτου εἵνεκα δοκιμάζουσι αὐτοὺς ὧδε· τρίχα ἢν καὶ μίαν ἴδηται ἐπεοῦσαν μέλαιναν, οὐ καθαρὸν εἶναι νομίζει. δίζηται δὲ ταῦτα ἐπὶ τούτῳ τεταγμένος τῶν τις ἱρέων καὶ ὀρθοῦ ἑστεῶτος τοῦ κτήνεος καὶ ὑπτίου, καὶ τὴν γλῶσσαν ἐξειρύσας, εἰ καθαρὴ τῶν προκειμένων σημηίων, τὰ ἐγὼ ἐν ἄλλῳ λόγῳ ἐρέω· κατορᾷ δὲ καὶ τὰς τρίχας τῆς οὐρῆς εἰ κατὰ φύσιν ἔχει πεφυκυίας. ἢν δὲ τούτων πάντων ᾖ καθαρός, σημαίνεται βύβλῳ περὶ τὰ κέρεα εἱλίσσων καὶ ἔπειτα γῆν σημαντρίδα ἐπιπλάσας ἐπιβάλλει τὸν δακτύλιον, καὶ οὕτω ἀπάγουσι. ἀσήμαντον δὲ θύσαντι θάνατος ἡ ζημίη ἐπικέεται. δοκιμάζεται μέν νυν τὸ κτῆνος τρόπῳ τοιῷδε, θυσίη δέ σφι ἥδε κατέστηκε. 2.39 ἀγαγόντες τὸ σεσημασμένον κτῆνος πρὸς τὸν βωμὸν ὅκου ἂν θύωσι, πῦρ ἀνακαίουσι, ἔπειτα δὲ ἐπʼ αὐτοῦ οἶνον κατὰ τοῦ ἱρηίου ἐπισπείσαντες καὶ ἐπικαλέσαντες τὸν θεὸν σφάζουσι, σφάξαντες δὲ ἀποτάμνουσι τὴν κεφαλήν. σῶμα μὲν δὴ τοῦ κτήνεος δείρουσι, κεφαλῇ δὲ κείνῃ πολλὰ καταρησάμενοι φέρουσι, τοῖσι μὲν ἂν ᾖ ἀγορὴ καὶ Ἕλληνές σφι ἔωσι ἐπιδήμιοι ἔμποροι, οἳ δὲ φέροντες ἐς τὴν ἀγορὴν ἀπʼ ὦν ἔδοντο, τοῖσι δὲ ἂν μὴ παρέωσι Ἕλληνες, οἳ δʼ ἐκβάλλουσι ἐς τὸν ποταμόν· καταρῶνται δὲ τάδε λέγοντες τῇσι κεφαλῇσι, εἴ τι μέλλοι ἢ σφίσι τοῖσι θύουσι ἢ Αἰγύπτῳ τῇ συναπάσῃ κακὸν γενέσθαι, ἐς κεφαλὴν ταύτην τραπέσθαι. κατὰ μέν νυν τὰς κεφαλὰς τῶν θυομένων κτηνέων καὶ τὴν ἐπίσπεισιν τοῦ οἴνου πάντες Αἰγύπτιοι νόμοισι τοῖσι αὐτοῖσι χρέωνται ὁμοίως ἐς πάντα τὰ ἱρά, καὶ ἀπὸ τούτου τοῦ νόμου οὐδὲ ἄλλου οὐδενὸς ἐμψύχου κεφαλῆς γεύσεται Αἰγυπτίων οὐδείς. 2.40 ἡ δὲ δὴ ἐξαίρεσις τῶν ἱρῶν καὶ ἡ καῦσις ἄλλη περὶ ἄλλο ἱρόν σφι κατέστηκε· τὴν δʼ ὦν μεγίστην τε δαίμονα ἥγηνται εἶναι καὶ μεγίστην οἱ ὁρτὴν ἀνάγουσι, ταύτην ἔρχομαι ἐρέων ἐπεὰν ἀποδείρωσι τὸν βοῦν, κατευξάμενοι κοιλίην μὲν κείνην πᾶσαν ἐξ ὦν εἷλον, σπλάγχνά δὲ αὐτοῦ λείπουσι ἐν τῷ σώματι καὶ τὴν πιμελήν, σκέλεα δὲ ἀποτάμνουσι καὶ τὴν ὀσφὺν ἄκρην καὶ τοὺς ὤμους τε καὶ τὸν τράχηλον. ταῦτα δὲ ποιήσαντες τὸ ἄλλο σῶμα τοῦ βοὸς πιμπλᾶσι ἄρτων καθαρῶν καὶ μέλιτος καὶ ἀσταφίδος καὶ σύκων καὶ λιβανωτοῦ καὶ σμύρνης καὶ τῶν ἄλλων θυωμάτων, πλήσαντες δὲ τούτων καταγίζουσι, ἔλαιον ἄφθονον καταχέοντες· προνηστεύσαντες δὲ θύουσι, καιομένων δὲ τῶν ἱρῶν τύπτονται πάντες, ἐπεὰν δὲ ἀποτύψωνται, δαῖτα προτίθενται τὰ ἐλίποντο τῶν ἱρῶν. 2.41 τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος· τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήιον βούκερων ἐστὶ κατά περ Ἕλληνες τὴν Ἰοῦν γράφουσι, καὶ τὰς βοῦς τὰς θηλέας Αἰγύπτιοι πάντες ὁμοίως σέβονται προβάτων πάντων μάλιστα μακρῷ. τῶν εἵνεκα οὔτε ἀνὴρ Αἰγύπτιος οὔτε γυνὴ ἄνδρα Ἕλληνα φιλήσειε ἂν τῷ στόματι, οὐδὲ μαχαίρῃ ἀνδρὸς Ἕλληνος χρήσεται οὐδὲ ὀβελοῖσι οὐδὲ λέβητι, οὐδὲ κρέως καθαροῦ βοὸς διατετμημένου Ἑλληνικῇ μαχαίρῃ γεύσεται. θάπτουσι δὲ τοὺς ἀποθνήσκοντας βοῦς τρόπον τόνδε· τὰς μὲν θηλέας ἐς τὸν ποταμὸν ἀπιεῖσι, τοὺς δὲ ἔρσενας κατορύσσουσι ἕκαστοι ἐν τοῖσι προαστείοισι, τὸ κέρας τὸ ἕτερον ἢ καὶ ἀμφότερα ὑπερέχοντα σημηίου εἵνεκεν· ἐπεὰν δὲ σαπῇ καὶ προσίῃ ὁ τεταγμένος χρόνος, ἀπικνέεται ἐς ἑκάστην πόλιν βᾶρις ἐκ τῆς Προσωπίτιδος καλευμένης νήσου. ἣ δʼ ἔστι μὲν ἐν τῷ Δέλτα, περίμετρον δὲ αὐτῆς εἰσὶ σχοῖνοι ἐννέα. ἐν ταύτῃ ὦ τῇ Προσωπίτιδι νήσῳ ἔνεισι μὲν καὶ ἄλλαι πόλιες συχναί, ἐκ τῆς δὲ αἱ βάριες παραγίνονται ἀναιρησόμεναι τὰ ὀστέα τῶν βοῶν, οὔνομα τῇ πόλι Ἀτάρβηχις, ἐν δʼ αὐτῇ Ἀφροδίτης ἱρὸν ἅγιον ἵδρυται. ἐκ ταύτης τῆς πόλιος πλανῶνται πολλοὶ ἄλλοι ἐς ἄλλας πόλις, ἀνορύξαντες δὲ τὰ ὀστέα ἀπάγουσι καὶ θάπτουσι ἐς ἕνα χῶρον πάντες. κατὰ ταὐτὰ δὲ τοῖσι βουσὶ καὶ τἆλλα κτήνεα θάπτουσι ἀποθνήσκοντα· καὶ γὰρ περὶ ταῦτα οὕτω σφι νενομοθέτηται· κτείνουσι γὰρ δὴ οὐδὲ ταῦτα. 2.42 ὅσοι μὲν δὴ Διὸς Θηβαιέος ἵδρυνται ἱρὸν ἤ νομοῦ τοῦ Θηβαίου εἰσί, οὗτοι μέν νυν πάντες ὀίων ἀπεχόμενοι αἶγας θύουσι. θεοὺς γὰρ δὴ οὐ τοὺς αὐτοὺς ἅπαντες ὁμοίως Αἰγύπτιοι σέβονται, πλὴν Ἴσιός τε καὶ Ὀσίριος, τὸν δὴ Διόνυσον εἶναι λέγουσι· τούτους δὲ ὁμοίως ἅπαντες σέβονται. ὅσοι δὲ τοῦ Μένδητος ἔκτηνται ἱρὸν ἢ νομοῦ τοῦ Μενδησίου εἰσί, οὗτοι δὲ αἰγῶν ἀπεχόμενοι ὄις θύουσι. Θηβαῖοι μέν νυν καὶ ὅσοι διὰ τούτους ὀίων ἀπέχονται, διὰ τάδε λέγουσι τὸν νόμον τόνδε σφίσι τεθῆναι. Ἡρακλέα θελῆσαι πάντως ἰδέσθαι τὸν Δία, καὶ τὸν οὐκ ἐθέλειν ὀφθῆναι ὑπʼ αὐτοῦ· τέλος δέ, ἐπείτε λιπαρέειν τὸν Ἡρακλέα, τάδε τὸν Δία μηχανήσασθαι· κριὸν ἐκδείραντα προσχέσθαι τε τὴν κεφαλὴν ἀποταμόντα τοῦ κριοῦ καὶ ἐνδύντα τὸ νάκος οὕτω οἱ ἑωυτὸν ἐπιδέξαι. ἀπὸ τούτου κριοπρόσωπον τοῦ Διὸς τὤγαλμα ποιεῦσι Αἰγύπτιοι, ἀπὸ δὲ Αἰγυπτίων Ἀμμώνιοι, ἐόντες Αἰγυπτίων τε καὶ Αἰθιόπων ἄποικοι καὶ φωνὴν μεταξὺ ἀμφοτέρων νομίζοντες. δοκέειν δέ μοι, καὶ τὸ οὔνομα Ἀμμώνιοι ἀπὸ τοῦδε σφίσι τὴν ἐπωνυμίην ἐποιήσαντο· Ἀμοῦν γὰρ Αἰγύπτιοι καλέουσι τὸν Δία. τοὺς δὲ κριοὺς οὐ θύουσι Θηβαῖοι, ἀλλʼ εἰσί σφι ἱροὶ διὰ τοῦτο. μιῇ δὲ ἡμέρῃ τοῦ ἐνιαυτοῦ, ἐν ὁρτῇ τοῦ Διός, κριὸν ἕνα κατακόψαντες καὶ ἀποδείραντες κατὰ τὠυτὸ ἐνδύουσι τὤγαλμα τοῦ Διός, καὶ ἔπειτα ἄλλο ἄγαλμα Ἡρακλέος προσάγουσι πρὸς αὐτό. ταῦτα δὲ ποιήσαντες τύπτονται οἱ περὶ τὸ ἱρὸν ἅπαντες τὸν κριὸν καὶ ἔπειτα ἐν ἱρῇ θήκῃ θάπτουσι αὐτόν. 2.43 Ἡρακλέος δὲ πέρι τόνδε τὸν λόγον ἤκουσα, ὅτι εἴη τῶν δυώδεκα θεῶν· τοῦ ἑτέρου δὲ πέρι Ἡρακλέος, τὸν Ἕλληνες οἴδασι, οὐδαμῇ Αἰγύπτου ἐδυνάσθην ἀκοῦσαι. καὶ μὴν ὅτι γε οὐ παρʼ Ἑλλήνων ἔλαβον τὸ οὔνομα Αἰγύπτιοι τοῦ Ἡρακλέος, ἀλλὰ Ἕλληνες μᾶλλον παρʼ Αἰγυπτίων καὶ Ἑλλήνων οὗτοι οἱ θέμενοι τῷ Ἀμφιτρύωνος γόνῳ τοὔνομα Ἡρακλέα, πολλά μοι καὶ ἄλλα τεκμήρια ἐστὶ τοῦτο οὕτω ἔχειν, ἐν δὲ καὶ τόδε, ὅτι τε τοῦ Ἡρακλέος τούτου οἱ γονέες ἀμφότεροι ἦσαν Ἀμφιτρύων καὶ Ἀλκμήνη γεγονότες τὸ ἀνέκαθεν ἀπʼ Αἰγύπτου, καὶ διότι Αἰγύπτιοι οὔτε Ποσειδέωνος οὔτε Διοσκούρων τὰ οὐνόματα φασὶ εἰδέναι, οὐδέ σφι θεοὶ οὗτοι ἐν τοῖσι ἄλλοισι θεοῖσι ἀποδεδέχαται. καὶ μὴν εἴ γε παρʼ Ἑλλήνων ἔλαβον οὔνομά τευ δαίμονος, τούτων οὐκ ἥκιστα ἀλλὰ μάλιστα ἔμελλον μνήμην ἕξειν, εἴ περ καὶ τότε ναυτιλίῃσι ἐχρέωντο καὶ ἦσαν Ἑλλήνων τινὲς ναυτίλοι, ὡς ἔλπομαί τε καὶ ἐμὴ γνώμη αἱρέει· ὥστε τούτων ἂν καὶ μᾶλλον τῶν θεῶν τὰ οὐνόματα ἐξεπιστέατο Αἰγύπτιοι ἢ τοῦ Ἡρακλέος. ἀλλά τις ἀρχαῖος ἐστὶ θεὸς Αἰγυπτίοισι Ἡρακλέης· ὡς δὲ αὐτοὶ λέγουσι, ἔτεα ἐστὶ ἑπτακισχίλια καὶ μύρια ἐς Ἄμασιν βασιλεύσαντα, ἐπείτε ἐκ τῶν ὀκτὼ θεῶν οἱ δυώδεκα θεοὶ ἐγένοντο τῶν Ἡρακλέα ἕνα νομίζουσι. 2.44 καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι. 2.45 λέγουσι δὲ πολλὰ καὶ ἄλλα ἀνεπισκέπτως οἱ Ἕλληνες, εὐήθης δὲ αὐτῶν καὶ ὅδε ὁ μῦθος ἐστὶ τὸν περὶ τοῦ Ἡρακλέος λέγουσι, ὡς αὐτὸν ἀπικόμενον ἐς Αἴγυπτον στέψαντες οἱ Αἰγύπτιοι ὑπὸ πομπῆς ἐξῆγον ὡς θύσοντες τῷ Διί· τὸν δὲ τέως μὲν ἡσυχίην ἔχειν, ἐπεὶ δὲ αὐτοῦ πρὸς τῷ βωμῷ κατάρχοντο, ἐς ἀλκὴν τραπόμενον πάντας σφέας καταφονεῦσαι. ἐμοὶ μέν νυν δοκέουσι ταῦτα λέγοντες τῆς Αἰγυπτίων φύσιος καὶ τῶν νόμων πάμπαν ἀπείρως ἔχειν οἱ Ἕλληνες· τοῖσι γὰρ οὐδὲ κτήνεα ὁσίη θύειν ἐστὶ χωρὶς ὑῶν καὶ ἐρσένων βοῶν καὶ μόσχων, ὅσοι ἂν καθαροὶ ἔωσι, καὶ χηνῶν, κῶς ἂν οὗτοι ἀνθρώπους θύοιεν; ἔτι δὲ ἕνα ἐόντα τὸν Ἡρακλέα καὶ ἔτι ἄνθρωπον, ὡς δὴ φασί, κῶς φύσιν ἔχει πολλὰς μυριάδας φονεῦσαι; καὶ περὶ μὲν τούτων τοσαῦτα ἡμῖν εἰποῦσι καὶ παρὰ τῶν θεῶν καὶ παρὰ τῶν ἡρώων εὐμένεια εἴη. 2.46 τὰς δὲ δὴ αἶγας καὶ τοὺς τράγους τῶνδε εἵνεκα οὐ θύουσι Αἰγυπτίων οἱ εἰρημένοι· τὸν Πᾶνα τῶν ὀκτὼ θεῶν λογίζονται εἶναι οἱ Μενδήσιοι, τοὺς δὲ ὀκτὼ θεοὺς τούτους προτέρους τῶν δυώδεκα θεῶν φασι γενέσθαι. γράφουσί τε δὴ καὶ γλύφουσι οἱ ζωγράφοι καὶ οἱ ἀγαλματοποιοὶ τοῦ Πανὸς τὤγαλμα κατά περ Ἕλληνες αἰγοπρόσωπον καὶ τραγοσκελέα, οὔτι τοιοῦτον νομίζοντες εἶναί μιν ἀλλὰ ὁμοῖον τοῖσι ἄλλοισι θεοῖσι· ὅτευ δὲ εἵνεκα τοιοῦτον γράφουσι αὐτόν, οὔ μοι ἥδιον ἐστὶ λέγειν. σέβονται δὲ πάντας τοὺς αἶγας οἱ Μενδήσιοι, καὶ μᾶλλον τοὺς ἔρσενας τῶν θηλέων, καὶ τούτων οἱ αἰπόλοι τιμὰς μέζονας ἔχουσι· ἐκ δὲ τούτων ἕνα μάλιστα, ὅστις ἐπεὰν ἀποθάνῃ, πένθος μέγα παντὶ τῷ Μενδησίῳ νομῷ τίθεται. καλέεται δὲ ὅ τε τράγος καὶ ὁ Πὰν Αἰγυπτιστὶ Μένδης. ἐγένετο δὲ ἐν τῷ νομῷ τούτῳ ἐπʼ ἐμεῦ τοῦτο τὸ τέρας· γυναικὶ τράγος ἐμίσγετο ἀναφανδόν. τοῦτο ἐς ἐπίδεξιν ἀνθρώπων ἀπίκετο. 2.47 ὗν δὲ Αἰγύπτιοι μιαρὸν ἥγηνται θηρίον εἶναι, καὶ τοῦτο μὲν ἤν τις ψαύσῃ αὐτῶν παριὼν αὐτοῖσι τοῖσι ἱματίοισι ἀπʼ ὦν ἔβαψε ἑωυτὸν βὰς ἐς τὸν ποταμόν· τοῦτο δὲ οἱ συβῶται ἐόντες Αἰγύπτιοι ἐγγενέες ἐς ἱρὸν οὐδὲν τῶν ἐν Αἰγύπτῳ ἐσέρχονται μοῦνοι πάντων, οὐδέ σφι ἐκδίδοσθαι οὐδεὶς θυγατέρα ἐθέλει οὐδʼ ἄγεσθαι ἐξ αὐτῶν, ἀλλʼ ἐκδίδονταί τε οἱ συβῶται καὶ ἄγονται ἐξ ἀλλήλων. τοῖσι μέν νυν ἄλλοισι θεοῖσι θύειν ὗς οὐ δικαιοῦσι Αἰγύπτιοι, Σελήνῃ δὲ καὶ Διονύσῳ μούνοισι τοῦ αὐτοῦ χρόνου, τῇ αὐτῇ πανσελήνῳ, τοὺς ὗς θύσαντες πατέονται τῶν κρεῶν. διότι δὲ τοὺς ὗς ἐν μὲν τῇσι ἄλλῃσι ὁρτῇσι ἀπεστυγήκασι ἐν δὲ ταύτῃ θύουσι, ἔστι μὲν λόγος περὶ αὐτοῦ ὑπʼ Αἰγυπτίων λεγόμενος, ἐμοὶ μέντοι ἐπισταμένῳ οὐκ εὐπρεπέστερος ἐστὶ λέγεσθαι. θυσίη δὲ ἥδε τῶν ὑῶν τῇ Σελήνῃ ποιέεται· ἐπεὰν θύσῃ, τὴν οὐρὴν ἄκρην καὶ τὸν σπλῆνα καὶ τὸν ἐπίπλοον συνθεὶς ὁμοῦ κατʼ ὦν ἐκάλυψε πάσῃ τοῦ κτήνεος τῇ πιμελῇ τῇ περὶ τὴν νηδὺν γινομένῃ, καὶ ἔπειτα καταγίζει πυρί· τὰ δὲ ἄλλα κρέα σιτέονται ἐν τῇ πανσελήνῳ ἐν τῇ ἂν τὰ ἱρὰ θύσωσι, ἐν ἄλλῃ δὲ ἡμέρῃ οὐκ ἂν ἔτι γευσαίατο. οἱ δὲ πένητες αὐτῶν ὑπʼ ἀσθενείης βίου σταιτίνας πλάσαντες ὗς καὶ ὀπτήσαντες ταύτας θύουσι. 2.48 τῷ δὲ Διονύσῳ τῆς ὁρτῆς τῇ δορπίῃ χοῖρον πρὸ τῶν θυρέων σφάξας ἕκαστος διδοῖ ἀποφέρεσθαι τὸν χοῖρον αὐτῷ τῷ ἀποδομένῳ τῶν συβωτέων. τὴν δὲ ἄλλην ἀνάγουσι ὁρτὴν τῷ Διονύσῳ οἱ Αἰγύπτιοι πλὴν χορῶν κατὰ ταὐτὰ σχεδὸν πάντα Ἕλλησι· ἀντὶ δὲ φαλλῶν ἄλλα σφι ἐστὶ ἐξευρημένα, ὅσον τε πηχυαῖα ἀγάλματα νευρόσπαστα, τὰ περιφορέουσι κατὰ κώμας γυναῖκες, νεῦον τὸ αἰδοῖον, οὐ πολλῷ τεῳ ἔλασσον ἐὸν τοῦ ἄλλου σώματος· προηγέεται δὲ αὐλός, αἳ δὲ ἕπονται ἀείδουσαι τὸν Διόνυσον. διότι δὲ μέζον τε ἔχει τὸ αἰδοῖον καὶ κινέει μοῦνον τοῦ σώματος, ἔστι λόγος περὶ αὐτοῦ ἱρὸς λεγόμενος.
2.51
ταῦτα μέν νυν καὶ ἄλλα πρὸς τούτοισι, τὰ ἐγὼ φράσω, Ἕλληνες ἀπʼ Αἰγυπτίων νενομίκασι· τοῦ δὲ Ἑρμέω τὰ ἀγάλματα ὀρθὰ ἔχειν τὰ αἰδοῖα ποιεῦντες οὐκ ἀπʼ Αἰγυπτίων μεμαθήκασι, ἀλλʼ ἀπὸ Πελασγῶν πρῶτοι μὲν Ἑλλήνων ἁπάντων Ἀθηναῖοι παραλαβόντες, παρὰ δὲ τούτων ὧλλοι. Ἀθηναίοισι γὰρ ἤδη τηνικαῦτα ἐς Ἕλληνας τελέουσι Πελασγοὶ σύνοικοι ἐγένοντο ἐν τῇ χώρῃ, ὅθεν περ καὶ Ἕλληνες ἤρξαντο νομισθῆναι. ὅστις δὲ τὰ Καβείρων ὄργια μεμύηται, τὰ Σαμοθρήικες ἐπιτελέουσι παραλαβόντες παρὰ Πελασγῶν, οὗτος ὡνὴρ οἶδε τὸ λέγω· τὴν γὰρ Σαμοθρηίκην οἴκεον πρότερον Πελασγοὶ οὗτοι οἵ περ Ἀθηναίοισι σύνοικοι ἐγένοντο, καὶ παρὰ τούτων Σαμοθρήικες τὰ ὄργια παραλαμβάνουσι. ὀρθὰ ὦν ἔχειν τὰ αἰδοῖα τἀγάλματα τοῦ Ἑρμέω Ἀθηναῖοι πρῶτοι Ἑλλήνων μαθόντες παρὰ Πελασγῶν ἐποιήσαντο· οἱ δὲ Πελασγοὶ ἱρόν τινα λόγον περὶ αὐτοῦ ἔλεξαν, τὰ ἐν τοῖσι ἐν Σαμοθρηίκῃ μυστηρίοισι δεδήλωται. 2.52 ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον. 2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω. 2.54 χρηστηρίων δὲ πέρι τοῦ τε ἐν Ἕλλησι καὶ τοῦ ἐν Λιβύῃ τόνδε Αἰγύπτιοι λόγον λέγουσι. ἔφασαν οἱ ἱρέες τοῦ Θηβαιέος Διὸς δύο γυναῖκας ἱρείας ἐκ Θηβέων ἐξαχθῆναι ὑπὸ Φοινίκων, καὶ τὴν μὲν αὐτέων πυθέσθαι ἐς Λιβύην πρηθεῖσαν τὴν δὲ ἐς τοὺς Ἕλληνας· ταύτας δὲ τὰς γυναῖκας εἶναι τὰς ἱδρυσαμένας τὰ μαντήια πρώτας ἐν τοῖσι εἰρημένοισι ἔθνεσι. εἰρομένου δέ μευ ὁκόθεν οὕτω ἀτρεκέως ἐπιστάμενοι λέγουσι, ἔφασαν πρὸς ταῦτα ζήτησιν μεγάλην ἀπὸ σφέων γενέσθαι τῶν γυναικῶν τουτέων, καὶ ἀνευρεῖν μὲν σφέας οὐ δυνατοὶ γενέσθαι, πυθέσθαι δὲ ὕστερον ταῦτα περὶ αὐτέων τά περ δὴ ἔλεγον.
2.59
πανηγυρίζουσι δὲ Αἰγύπτιοι οὐκ ἅπαξ τοῦ ἐνιαυτοῦ, πανηγύρις δὲ συχνάς, μάλιστα μὲν καὶ προθυμότατα ἐς Βούβαστιν πόλιν τῇ Ἀρτέμιδι, δεύτερα δὲ ἐς Βούσιριν πόλιν τῇ Ἴσι· ἐν ταύτῃ γὰρ δὴ τῇ πόλι ἐστὶ μέγιστον Ἴσιος ἱρόν, ἵδρυται δὲ ἡ πόλις αὕτη τῆς Αἰγύπτου ἐν μέσῳ τῷ Δέλτα· Ἶσις δὲ ἐστὶ κατὰ τὴν Ἑλλήνων γλῶσσαν Δημήτηρ. τρίτα δὲ ἐς Σάιν πόλιν τῇ Ἀθηναίῃ πανηγυρίζουσι, τέταρτα δὲ ἐς Ἡλίου πόλιν τῷ Ἡλίω, πέμπτα δὲ ἐς Βουτοῦν πόλιν τῇ Λητοῖ, ἕκτα δὲ ἐς Πάπρημιν πόλιν τῷ Ἄρεϊ.
2.73
ἔστι δὲ καὶ ἄλλος ὄρνις ἱρός, τῷ οὔνομα φοῖνιξ. ἐγὼ μέν μιν οὐκ εἶδον εἰ μὴ ὅσον γραφῇ· καὶ γὰρ δὴ καὶ σπάνιος ἐπιφοιτᾷ σφι, διʼ ἐτέων, ὡς Ἡλιοπολῖται λέγουσι, πεντακοσίων· φοιτᾶν δὲ τότε φασὶ ἐπεάν οἱ ἀποθάνῃ ὁ πατήρ. ἔστι δέ, εἰ τῇ γραφῇ παρόμοιος, τοσόσδε καὶ τοιόσδε· τὰ μὲν αὐτοῦ χρυσόκομα τῶν πτερῶν τὰ δὲ ἐρυθρὰ ἐς τὰ μάλιστα· αἰετῷ περιήγησιν ὁμοιότατος καὶ τὸ μέγαθος. τοῦτον δὲ λέγουσι μηχανᾶσθαι τάδε, ἐμοὶ μὲν οὐ πιστὰ λέγοντες· ἐξ Ἀραβίης ὁρμώμενον ἐς τὸ ἱρὸν τοῦ Ἡλίου κομίζειν τὸν πατέρα ἐν σμύρνῃ ἐμπλάσσοντα καὶ θάπτειν ἐν τοῦ Ἡλίου τῷ ἱρῷ, κομίζειν δὲ οὕτω· πρῶτον τῆς σμύρνης ᾠὸν πλάσσειν ὅσον τε δυνατός ἐστι φέρειν, μετὰ δὲ πειρᾶσθαι αὐτὸ φορέοντα, ἐπεὰν δὲ ἀποπειρηθῇ, οὕτω δὴ κοιλήναντα τὸ ᾠὸν τὸν πατέρα ἐς αὐτὸ ἐντιθέναι, σμύρνῃ δὲ ἄλλῃ ἐμπλάσσειν τοῦτο κατʼ ὅ τι τοῦ ᾠοῦ ἐκκοιλήνας ἐνέθηκε τὸν πατέρα· ἐσκειμένου δὲ τοῦ πατρὸς γίνεσθαι τὠυτὸ βάρος· ἐμπλάσαντα δὲ κομίζειν μιν ἐπʼ Αἰγύπτου ἐς τοῦ Ἡλίου τὸ ἱρόν. ταῦτα μὲν τοῦτον τὸν ὄρνιν λέγουσι ποιέειν.
2.81
ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος.
2.144
ἤδη ὦν τῶν αἱ εἰκόνες ἦσαν, τοιούτους ἀπεδείκνυσαν σφέας πάντας ἐόντας, θεῶν δὲ πολλὸν ἀπαλλαγμένους. τὸ δὲ πρότερον τῶν ἀνδρῶν τούτων θεοὺς εἶναι τοὺς ἐν Αἰγύπτῳ ἄρχοντας, οὐκ ἐόντας ἅμα τοῖσι ἀνθρώποισι, καὶ τούτων αἰεὶ ἕνα τὸν κρατέοντα εἶναι· ὕστατον δὲ αὐτῆς βασιλεῦσαι ὦρον τὸν Ὀσίριος παῖδα, τὸν Ἀπόλλωνα Ἕλληνες ὀνομάζουσι· τοῦτον καταπαύσαντα Τυφῶνα βασιλεῦσαι ὕστατον Αἰγύπτου. Ὄσιρις δὲ ἐστὶ Διόνυσος κατὰ Ἑλλάδα γλῶσσαν.
2.171
ἐν δὲ τῇ λίμνῃ ταύτῃ τὰ δείκηλα τῶν παθέων αὐτοῦ νυκτὸς ποιεῦσι, τὰ καλέουσι μυστήρια Αἰγύπτιοι. περὶ μέν νυν τούτων εἰδότι μοι ἐπὶ πλέον ὡς ἕκαστα αὐτῶν ἔχει, εὔστομα κείσθω. καὶ τῆς Δήμητρος τελετῆς πέρι, τὴν οἱ Ἕλληνες θεσμοφόρια καλέουσι, καὶ ταύτης μοι πέρι εὔστομα κείσθω, πλὴν ὅσον αὐτῆς ὁσίη ἐστὶ λέγειν· αἱ Δαναοῦ θυγατέρες ἦσαν αἱ τὴν τελετὴν ταύτην ἐξ Αἰγύπτου ἐξαγαγοῦσαι καὶ διδάξασαι τὰς Πελασγιώτιδας γυναῖκας· μετὰ δὲ ἐξαναστάσης πάσης Πελοποννήσου 1 ὑπὸ Δωριέων ἐξαπώλετο ἡ τελετή, οἱ δὲ ὑπολειφθέντες Πελοποννησίων καὶ οὐκ ἐξαναστάντες Ἀρκάδες διέσωζον αὐτὴν μοῦνοι.
3.27
ἀπιγμένου δὲ Καμβύσεω ἐς Μέμφιν ἐφάνη Αἰγυπτίοισι ὁ Ἆπις, τὸν Ἕλληνες Ἔπαφον καλέουσι· ἐπιφανέος δὲ τούτου γενομένου αὐτίκα οἱ Αἰγύπτιοι εἵματα ἐφόρεον τὰ κάλλιστα καὶ ἦσαν ἐν θαλίῃσι. ἰδὼν δὲ ταῦτα τοὺς Αἰγυπτίους ποιεῦντας ὁ Καμβύσης, πάγχυ σφέας καταδόξας ἑωυτοῦ κακῶς πρήξαντος χαρμόσυνα ταῦτα ποιέειν, ἐκάλεε τοὺς ἐπιτρόπους τῆς Μέμφιος, ἀπικομένους δὲ ἐς ὄψιν εἴρετο ὅ τι πρότερον μὲν ἐόντος αὐτοῦ ἐν Μέμφι ἐποίευν τοιοῦτον οὐδὲν Αἰγύπτιοι, τότε δὲ ἐπεὶ αὐτὸς παρείη τῆς στρατιῆς πλῆθός τι ἀποβαλών. οἳ δὲ ἔφραζον ὥς σφι θεὸς εἴη φανεὶς διὰ χρόνου πολλοῦ ἐωθὼς ἐπιφαίνεσθαι, καὶ ὡς ἐπεὰν φανῇ τότε πάντες Αἰγύπτιοι κεχαρηκότες ὁρτάζοιεν. ταῦτα ἀκούσας ὁ Καμβύσης ἔφη ψεύδεσθαι σφέας καὶ ὡς ψευδομένους θανάτῳ ἐζημίου. 3.28 ἀποκτείνας δὲ τούτους δεύτερα τοὺς ἱρέας ἐκάλεε ἐς ὄψιν· λεγόντων δὲ κατὰ ταὐτὰ τῶν ἱρέων, οὐ λήσειν ἔφη αὐτὸν εἰ θεός τις χειροήθης ἀπιγμένος εἴη Αἰγυπτίοισι. τοσαῦτα δὲ εἴπας ἀπάγειν ἐκέλευε τὸν Ἆπιν τοὺς ἱρέας. οἳ μὲν δὴ μετήισαν ἄξοντες. ὁ δὲ Ἆπις οὗτος ὁ Ἔπαφος γίνεται μόσχος ἐκ βοός, ἥτις οὐκέτι οἵη τε γίνεται ἐς γαστέρα ἄλλον βάλλεσθαι γόνον. Αἰγύπτιοι δὲ λέγουσι σέλας ἐπὶ τὴν βοῦν ἐκ τοῦ οὐρανοῦ κατίσχειν, καί μιν ἐκ τούτου τίκτειν τὸν Ἆπιν. ἔχει δὲ ὁ μόσχος οὗτος ὁ Ἆπις καλεόμενος σημήια τοιάδε ἐὼν μέλας, ἐπὶ μὲν τῷ μετώπῳ λευκόν τι τρίγωνον, ἐπὶ δὲ τοῦ νώτου αἰετὸν εἰκασμένον, ἐν δὲ τῇ οὐρῇ τὰς τρίχας διπλᾶς, ὑπὸ δὲ τῇ γλώσσῃ κάνθαρον.'' None
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2.38 They believe that bulls belong to Epaphus, and for this reason scrutinize them as follows; if they see even one black hair on them, the bull is considered impure. ,One of the priests, appointed to the task, examines the beast, making it stand and lie, and drawing out its tongue, to determine whether it is clean of the stated signs which I shall indicate hereafter. He looks also to the hairs of the tail, to see if they grow naturally. ,If it is clean in all these respects, the priest marks it by wrapping papyrus around the horns, then smears it with sealing-earth and stamps it with his ring; and after this they lead the bull away. But the penalty is death for sacrificing a bull that the priest has not marked. Such is the manner of approving the beast; I will now describe how it is sacrificed. 2.39 After leading the marked beast to the altar where they will sacrifice it, they kindle a fire; then they pour wine on the altar over the victim and call upon the god; then they cut its throat, and having done so sever the head from the body. ,They flay the carcass of the victim, then invoke many curses on its head, which they carry away. Where there is a market, and Greek traders in it, the head is taken to the market and sold; where there are no Greeks, it is thrown into the river. ,The imprecation which they utter over the heads is that whatever ill threatens those who sacrifice, or the whole of Egypt, fall upon that head. ,In respect of the heads of sacrificed beasts and the libation of wine, the practice of all Egyptians is the same in all sacrifices; and from this ordice no Egyptian will taste of the head of anything that had life. 2.40 But in regard to the disembowelling and burning of the victims, there is a different way for each sacrifice. I shall now, however, speak of that goddess whom they consider the greatest, and in whose honor they keep highest festival. ,After praying in the foregoing way, they take the whole stomach out of the flayed bull, leaving the entrails and the fat in the carcass, and cut off the legs, the end of the loin, the shoulders, and the neck. ,Having done this, they fill what remains of the carcass with pure bread, honey, raisins, figs, frankincense, myrrh, and other kinds of incense, and then burn it, pouring a lot of oil on it. ,They fast before the sacrifice, and while it is burning, they all make lamentation; and when their lamentation is over, they set out a meal of what is left of the victim. ' "2.41 All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. " "2.42 All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. " '2.43 Concerning Heracles, I heard it said that he was one of the twelve gods. But nowhere in Egypt could I hear anything about the other Heracles, whom the Greeks know. ,I have indeed a lot of other evidence that the name of Heracles did not come from Hellas to Egypt, but from Egypt to Hellas (and in Hellas to those Greeks who gave the name Heracles to the son of Amphitryon), besides this: that Amphitryon and Alcmene, the parents of this Heracles, were both Egyptian by descent ; and that the Egyptians deny knowing the names Poseidon and the Dioscuri, nor are these gods reckoned among the gods of Egypt . ,Yet if they got the name of any deity from the Greeks, of these not least but in particular would they preserve a recollection, if indeed they were already making sea voyages and some Greeks, too, were seafaring men, as I expect and judge; so that the names of these gods would have been even better known to the Egyptians than the name of Heracles. ,But Heracles is a very ancient god in Egypt ; as the Egyptians themselves say, the change of the eight gods to the twelve, one of whom they acknowledge Heracles to be, was made seventeen thousand years before the reign of Amasis. 2.44 Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. 2.45 And the Greeks say many other ill-considered things, too; among them, this is a silly story which they tell about Heracles: that when he came to Egypt, the Egyptians crowned him and led him out in a procession to sacrifice him to Zeus; and for a while (they say) he followed quietly, but when they started in on him at the altar, he resisted and killed them all. ,Now it seems to me that by this story the Greeks show themselves altogether ignorant of the character and customs of the Egyptians; for how should they sacrifice men when they are forbidden to sacrifice even beasts, except swine and bulls and bull-calves, if they are unblemished, and geese? ,And furthermore, as Heracles was alone, and, still, only a man, as they say, how is it natural that he should kill many myriads? In talking so much about this, may I keep the goodwill of gods and heroes! 2.46 This is why the Egyptians of whom I have spoken sacrifice no goats, male or female: the Mendesians reckon Pan among the eight gods who, they say, were before the twelve gods. ,Now in their painting and sculpture, the image of Pan is made with the head and the legs of a goat, as among the Greeks; not that he is thought to be in fact such, or unlike other gods; but why they represent him so, I have no wish to say. ,The Mendesians consider all goats sacred, the male even more than the female, and goatherds are held in special estimation: one he-goat is most sacred of all; when he dies, it is ordained that there should be great mourning in all the Mendesian district. ,In the Egyptian language Mendes is the name both for the he-goat and for Pan. In my lifetime a strange thing occurred in this district: a he-goat had intercourse openly with a woman. This came to be publicly known. 2.47 Swine are held by the Egyptians to be unclean beasts. In the first place, if an Egyptian touches a hog in passing, he goes to the river and dips himself in it, clothed as he is; and in the second place, swineherds, though native born Egyptians, are alone of all men forbidden to enter any Egyptian temple; nor will any give a swineherd his daughter in marriage, nor take a wife from their women; but swineherds intermarry among themselves. ,Nor do the Egyptians think it right to sacrifice swine to any god except the Moon and Dionysus; to these, they sacrifice their swine at the same time, in the same season of full moon; then they eat the meat. The Egyptians have an explanation of why they sacrifice swine at this festival, yet abominate them at others; I know it, but it is not fitting that I relate it. ,But this is how they sacrifice swine to the Moon: the sacrificer lays the end of the tail and the spleen and the caul together and covers them up with all the fat that he finds around the belly, then consigns it all to the fire; as for the rest of the flesh, they eat it at the time of full moon when they sacrifice the victim; but they will not taste it on any other day. Poor men, with but slender means, mold swine out of dough, which they then take and sacrifice. 2.48 To Dionysus, on the evening of his festival, everyone offers a piglet which he kills before his door and then gives to the swineherd who has sold it, for him to take away. ,The rest of the festival of Dionysus is observed by the Egyptians much as it is by the Greeks, except for the dances; but in place of the phallus, they have invented the use of puppets two feet high moved by strings, the male member nodding and nearly as big as the rest of the body, which are carried about the villages by women; a flute-player goes ahead, the women follow behind singing of Dionysus. ,Why the male member is so large and is the only part of the body that moves, there is a sacred legend that explains.
2.51
These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. ,For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. ,Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. ,The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries. 2.52 Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 2.54 But about the oracles in Hellas, and that one which is in Libya, the Egyptians give the following account. The priests of Zeus of Thebes told me that two priestesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya, the other in Hellas ; these women, they said, were the first founders of places of divination in the aforesaid countries. ,When I asked them how it was that they could speak with such certain knowledge, they said in reply that their people had sought diligently for these women, and had never been able to find them, but had learned later the story which they were telling me.
2.59
The Egyptians hold solemn assemblies not once a year, but often. The principal one of these and the most enthusiastically celebrated is that in honor of Artemis at the town of Bubastis , and the next is that in honor of Isis at Busiris. ,This town is in the middle of the Egyptian Delta, and there is in it a very great temple of Isis, who is Demeter in the Greek language. ,The third greatest festival is at Saïs in honor of Athena; the fourth is the festival of the sun at Heliopolis, the fifth of Leto at Buto, and the sixth of Ares at Papremis.
2.73
There is another sacred bird, too, whose name is phoenix. I myself have never seen it, only pictures of it; for the bird seldom comes into Egypt : once in five hundred years, as the people of Heliopolis say. ,It is said that the phoenix comes when his father dies. If the picture truly shows his size and appearance, his plumage is partly golden and partly red. He is most like an eagle in shape and size. ,What they say this bird manages to do is incredible to me. Flying from Arabia to the temple of the sun, they say, he conveys his father encased in myrrh and buries him at the temple of the Sun. ,This is how he conveys him: he first molds an egg of myrrh as heavy as he can carry, then tries lifting it, and when he has tried it, he then hollows out the egg and puts his father into it, and plasters over with more myrrh the hollow of the egg into which he has put his father, which is the same in weight with his father lying in it, and he conveys him encased to the temple of the Sun in Egypt . This is what they say this bird does.
2.81
They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. ' "
2.144
Thus they showed that all those whose statues stood there had been good men, but quite unlike gods. ,Before these men, they said, the rulers of Egypt were gods, but none had been contemporary with the human priests. of these gods one or another had in succession been supreme; the last of them to rule the country was Osiris' son Horus, whom the Greeks call Apollo; he deposed Typhon, and was the last divine king of Egypt . Osiris is, in the Greek language, Dionysus. " "
2.171
On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call 3.27 When Cambyses was back at Memphis, there appeared in Egypt that Apis whom the Greeks call Epaphus; at whose epiphany the Egyptians put on their best clothing and held a festival. ,Seeing the Egyptians so doing, Cambyses was fully persuaded that these signs of joy were for his misfortunes, and summoned the rulers of Memphis ; when they came before him, he asked them why the Egyptians behaved so at the moment he returned with so many of his army lost, though they had done nothing like it when he was before at Memphis . ,The rulers told him that a god, wont to appear after long intervals of time, had now appeared to them; and that all Egypt rejoiced and made holiday whenever he so appeared. At this Cambyses said that they lied, and he punished them with death for their lie. 3.28 Having put them to death, he next summoned the priests before him. When they gave him the same account, he said that if a tame god had come to the Egyptians he would know it; and with no more words he bade the priests bring Apis. So they went to fetch and bring him. ,This Apis, or Epaphus, is a calf born of a cow that can never conceive again. By what the Egyptians say, the cow is made pregt by a light from heaven, and thereafter gives birth to Apis. ,The marks of this calf called Apis are these: he is black, and has on his forehead a three-cornered white spot, and the likeness of an eagle on his back; the hairs of the tail are double, and there is a knot under the tongue. '' None
8. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • encomium, of Isis

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 310; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 310

9. Diodorus Siculus, Historical Library, 1.14.1, 1.22.2, 1.25, 1.25.4, 1.27.3-1.27.6, 3.62.8 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Alexandria, and Isis Pelagia, oracle of Sarapis in • Andros Isis aretalogy • Athenodoros dipinto as aretalogy, for Isis • Beasts, wild, and Fortune, in awe of Isis • Buds, grow by command of Isis • Corn, discovered by Isis • Cyrene Isis aretalogy • Delos Sarapieia, cult of Isis • Delos, and Isis Pelagia, priests at • Earth, bodies in, blessed or afflicted by moon-goddess, serpents in, have awe of Isis • Horus, and Isis • Horus, and Seth, healed by Isis • Ḥor of Sebennytos, and Isis • Ḥor of Sebennytos, seeking Isis prescription for Cleopatra II • Ios Isis aretalogy • Isaeum Campense, temple of Isis • Isis • Isis, DikaiosynS • Isis, Diodorus passages interpretation • Isis, Isis and Osiris, The cult of • Isis, and Horus • Isis, and Justice • Isis, and Renenutet • Isis, and aretalogies • Isis, and corn • Isis, and dreams • Isis, and eye ailments • Isis, as healing god • Isis, as healing goddess • Isis, as oracular god • Isis, as protector against plague • Isis, at Canopus • Isis, at Cyrene • Isis, at Delos • Isis, at Tithorea • Isis, beasts that roam the mountains in awe of • Isis, birds in sky in awe of majesty of • Isis, buds grow by command of • Isis, during Pharaonic Period • Isis, goddess, aretalogy • Isis, goddess, mother of Horus • Isis, in Apuleiuss Metamorphoses • Isis, in Dream of Nektanebos • Isis, in Life of Aesop • Isis, in Tithorea, Phocis • Isis, in historiolae • Isis, in worshipers dreams • Isis, majesty of, birds in awe of • Isis, monsters of sea in awe of • Isis, moved by prayers • Isis, praises of • Isis, seeds sprout by command of • Isis, statement of, to Lucius • Isis, with palm-branch, with palm sceptre • Isis, with serpent on handle of golden vessel carried by her, serpents that glide in the earth in awe of • Isis, worship beyond Egypt • Kassandreia Isis aretalogy • Kyme Isis aretalogy • Linen tunic of Isis, tunic with sumptuous decorations, worn at end of First Initiation • Linen tunic of Isis, unworn linen garment given to him at start of First Initiation • Maroneia Egyptian sanctuary Isis aretalogy • Memphis, Isis aretalogy (lost) • Monsters, that swim in sea, in awe of Isis • Nephthys, as uraeus, with Isis, with palm sceptre • Pi(?)-Thoth, Ḥor of Sebennytoss service at Isis temple • Plague, Isis as protector against plague • Praises, of Isis • Renenutet, and Isis • Sea, breezes of, ordered by Isis, monsters in, have awe of Isis • Seeds, sprout by command of Isis • Sky, bodies in, blessed or afflicted by moon-goddess, birds in sky in awe of Isis • Telmessos Isis aretalogy • Thermuthis-Isis • Thessalonika Egyptian sanctuary, Isis aretalogy • Tithorea, Phocis, temple of Isis in • Tombs, of Isis • aretalogies, of Isis • with awe of Isis

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 420; 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, 404; Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 274; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 76; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139, 203, 293, 324; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 205; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 360, 361, 362, 363, 364, 386; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 155, 156, 159, 222; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 87

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1.14.1 \xa0Osiris was the first, they record, to make mankind give up cannibalism; for after Isis had discovered the fruit of both wheat and barley which grew wild over the land along with the other plants but was still unknown to man, and Osiris had also devised the cultivation of these fruits, all men were glad to change their food, both because of the pleasing nature of the newly-discovered grains and because it seemed to their advantage to refrain from their butchery of one another.
1.22.2
\xa0And like her husband she also, when she passed from among men, received immortal honours and was buried near Memphis, where her shrine is pointed out to this day in the temple-area of Hephaestus.

1.25.4
\xa0In proof of this, as they say, they advance not legends, as the Greeks do, but manifest facts; for practically the entire inhabited world is their witness, in that it eagerly contributes to the honours of Isis because she manifests herself in healings.
1.25
1. \xa0In general, there is great disagreement over these gods. For the same goddess is called by some Isis, by others Demeter, by others Thesmophorus, by others Selenê, by others Hera, while still others apply to her all these names.,2. \xa0Osiris has been given the name Sarapis by some, Dionysus by others, Pluto by others, Ammon by others, Zeus by some, and many have considered Pan to be the same god; and some say that Sarapis is the god whom the Greeks call Pluto. As for Isis, the Egyptians say that she was the discoverer of many health-giving drugs and was greatly versed in the science of healing;,3. \xa0consequently, now that she has attained immortality, she finds her greatest delight in the healing of mankind and gives aid in their sleep to those who call upon her, plainly manifesting both her very presence and her beneficence towards men who ask her help.,4. \xa0In proof of this, as they say, they advance not legends, as the Greeks do, but manifest facts; for practically the entire inhabited world is their witness, in that it eagerly contributes to the honours of Isis because she manifests herself in healings.,5. \xa0For standing above the sick in their sleep she gives them aid for their diseases and works remarkable cures upon such as submit themselves to her; and many who have been despaired of by their physicians because of the difficult nature of their malady are restored to health by her, while numbers who have altogether lost the use of their eyes or of some other part of their body, whenever they turn for help to this goddess, are restored to their previous condition.,6. \xa0Furthermore, she discovered also the drug which gives immortality, by means of which she not only raised from the dead her son Horus, who had been the object of plots on the part of Titans and had been found dead under the water, giving him his soul again, but also made him immortal.,7. \xa0And it appears that Horus was the last of the gods to be king after his father Osiris departed from among men. Moreover, they say that the name Horus, when translated, is Apollo, and that, having been instructed by his mother Isis in both medicine and divination, he is now a benefactor of the race of men through his oracular responses and his healings.
1.27.3
\xa0Now I\xa0am not unaware that some historians give the following account of Isis and Osiris: The tombs of these gods lie in Nysa in Arabia, and for this reason Dionysus is also called Nysaeus. And in that place there stands also a stele of each of the gods bearing an inscription in hieroglyphs. 1.27.4 \xa0On the stele of Isis it runs: "I\xa0am Isis, the queen of every land, she who was instructed of Hermes, and whatsoever laws I\xa0have established, these can no man make void. I\xa0am the eldest daughter of the youngest god Cronus; I\xa0am the wife and sister of the king Osiris; I\xa0am she who first discovered fruits for mankind; I\xa0am the mother of Horus the king; I\xa0am she who riseth in the star that is in the Constellation of the Dog; by me was the city of Bubastus built. Farewell, farewell, O\xa0Egypt that nurtured me." 1.27.5 \xa0And on the stele of Osiris the inscription is said to run: "My father is Cronus, the youngest of all the gods, and I\xa0am Osiris the king, who campaigned over every country as far as the uninhabited regions of India and the lands to the north, even to the sources of the river Ister, and again to the remaining parts of the world as far as Oceanus. I\xa0am the eldest son of Cronus, and being sprung from a fair and noble egg I\xa0was begotten a seed of kindred birth to Day. There is no region of the inhabited world to which I\xa0have not come, dispensing to all men the things of which I\xa0was the discoverer." 1.27.6 \xa0So much of the inscriptions on the stelae can be read, they say, but the rest of the writing, which was of greater extent, has been destroyed by time. However this may be, varying accounts of the burial of these gods are found in most writers by reason of the fact that the priests, having received the exact facts about these matters as a secret not to be divulged, are unwilling to give out the truth to the public, on the ground that perils overhang any men who disclose to the common crowd the secret knowledge about these gods.
3.62.8
\xa0And with these stories the teachings agree which are set forth in the Orphic poems and are introduced into their rites, but it is not lawful to recount them in detail to the uninitiated.'' None
10. Ovid, Ars Amatoria, 1.77-1.78 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Isaeum Campense, temple of Isis • Isaeum Campense, temple of Isis, female devotees of • Isiac • Isiac cults • Isis • Isis, Temple of • Temple of, Isis • Tombs, of Isis

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 100; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 36, 205; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 398

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1.77 Nec fuge linigerae Memphitica templa iuvencae: 1.78 rend='' None
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1.77 The cruel father urging his commands. 1.78 And fifty daughters wait the time of rest,'' None
11. Ovid, Fasti, 1.453-1.454 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Isiac • Isiac cults • Isis • Isis, bird sacrifices to • Plutarch, De Iside et Osiride • Sacrifice, Isiac

 Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 78; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 413

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1.453 nec defensa iuvant Capitolia, quo minus anser 1.454 det iecur in lances, Inachi lauta, tuas;'' None
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1.453 Nor did saving the Capitol benefit the goose, 1.454 Who yielded his liver on a dish to you, Inachus’ daughter:'' None
12. Ovid, Metamorphoses, 1.583-1.614, 1.616-1.624, 1.626-1.634, 1.636-1.645, 1.647-1.652, 1.654-1.687, 1.689-1.690, 1.692-1.697, 1.699-1.702, 1.704-1.709, 1.711-1.715, 1.717-1.743, 1.745-1.749, 9.666-9.699, 9.701-9.707, 9.709-9.721, 9.723-9.733, 9.735-9.739, 9.741-9.752, 9.754-9.764, 9.766-9.785, 9.787-9.797, 15.823-15.824 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Celer, Maecius, protégé of Isis • Guest-friendship in Egypt, and Io-Isis • Io, transformed into Isis • Isaeum Campense, temple of Isis, ancient and contemporary • Isaeum Campense, temple of Isis, anthropomorphic and theriomorphic • Isis • Isis in Ovids Metamorphoses • Isis in Ovids Metamorphoses , Io, identification with • Isis in Ovids Metamorphoses , agency of Telethusa in • Isis in Ovids Metamorphoses , cult of Isis in Rome • Isis in Ovids Metamorphoses , human condition, special empathy with • Isis in Ovids Metamorphoses , inscription dedicated by Telethusa to • Isis in Ovids Metamorphoses , marriage of Iphis and Ianthe • Isis in Ovids Metamorphoses , restoration of male power in • Isis in Ovids Metamorphoses , ritual and poetry, link between • Isis in Ovids Metamorphoses , transnational identity of • Isis, Cult of • Vergil, Aeneid, Isis in Ovids Metamorphoses and • cultic center of Isis • cultic center of Isis, ‘resort of vice’

 Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 175; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 166; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 198, 199; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 26, 30, 31, 32, 90, 94, 99; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143, 145, 190, 197, 199; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 91, 230; Putnam et al. (2023), The Poetic World of Statius' Silvae, 254, 260

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1.583 Inachus unus abest imoque reconditus antro 1.584 fletibus auget aquas natamque miserrimus Io 1.585 luget ut amissam. Nescit, vitane fruatur, 1.586 an sit apud manes; sed quam non invenit usquam. 1.587 esse putat nusquam atque animo peiora veretur. 1.588 Viderat a patrio redeuntem Iuppiter illam 1.589 flumine et “o virgo Iove digna tuoque beatum 1.590 nescio quem factura toro, pete” dixerat “umbras 1.591 altorum nemorum” (et nemorum monstraverat umbras), 1.592 “dum calet et medio sol est altissimus orbe. 1.593 Quodsi sola times latebras intrare ferarum, 1.594 praeside tuta deo nemorum secreta subibis, 1.595 nec de plebe deo, sed qui caelestia magna 1.596 sceptra manu teneo, sed qui vaga fulmina mitto. 1.597 Ne fuge me!”—fugiebat enim. Iam pascua Lernae 1.599 cum deus inducta latas caligine terras 1.600 occuluit tenuitque fugam rapuitque pudorem. 1.601 Interea medios Iuno despexit in agros 1.602 et noctis faciem nebulas fecisse volucres 1.603 sub nitido mirata die, non fluminis illas 1.604 esse, nec umenti sensit tellure remitti; 1.605 atque suus coniunx ubi sit circumspicit, ut quae 1.606 deprensi totiens iam nosset furta mariti. 1.607 Quem postquam caelo non repperit, “aut ego fallor, 1.608 aut ego laedor” ait, delapsaque ab aethere summo 1.609 constitit in terris nebulasque recedere iussit. 1.610 Coniugis adventum praesenserat inque nitentem 1.611 Inachidos vultus mutaverat ille iuvencam. 1.612 Bos quoque formosa est. Speciem Saturnia vaccae, 1.613 quamquam invita, probat, nec non et cuius et unde 1.614 quove sit armento, veri quasi nescia quaerit.
1.616
desinat inquiri. Petit hanc Saturnia munus. 1.617 Quid faciat? crudele suos addicere amores, 1.618 non dare suspectum est. Pudor est qui suadeat illinc, 1.619 hinc dissuadet amor. Victus pudor esset amore; 1.620 sed leve si munus sociae generisque torique 1.621 vacca negaretur, poterat non vacca videri. 1.622 Paelice donata non protinus exuit omnem 1.623 diva metum timuitque Iovem et fuit anxia furti, 1.624 donec Arestoridae servandam tradidit Argo.
1.626
inde suis vicibus capiebant bina quietem, 1.627 cetera servabant atque in statione manebant. 1.628 Constiterat quocumque modo, spectabat ad Io: 1.629 ante oculos Io, quamvis aversus, habebat. 1.630 Luce sinit pasci; cum sol tellure sub alta est, 1.631 claudit et indigno circumdat vincula collo. 1.632 frondibus arboreis et amara pascitur herba, 1.633 proque toro terrae non semper gramen habenti 1.634 incubat infelix limosaque flumina potat.
1.636
tendere, non habuit, quae bracchia tenderet Argo, 1.637 et conata queri mugitus edidit ore 1.638 pertimuitque sonos propriaque exterrita voce est. 1.639 Venit et ad ripas, ubi ludere saepe solebat, 1.640 Inachidas ripas; novaque ut conspexit in unda 1.641 cornua, pertimuit seque exsternata refugit. 1.642 Naides ignorant, ignorat et Inachus ipse, 1.643 quae sit; at illa patrem sequitur sequiturque sorores 1.644 et patitur tangi seque admirantibus offert. 1.645 Decerptas senior porrexerat Inachus herbas:
1.647
nec retinet lacrimas et, si modo verba sequantur, 1.648 oret opem nomenque suum casusque loquatur. 1.649 Littera pro verbis, quam pes in pulvere duxit, 1.650 corporis indicium mutati triste peregit. 1.651 “Me miserum!” exclamat pater Inachus inque gementis 1.652 cornibus et niveae pendens cervice iuvencae
1.654
nata, mihi terras? tu non inventa reperta 1.655 luctus eras levior. Retices nec mutua nostris 1.656 dicta refers, alto tantum suspiria ducis 1.657 pectore, quodque unum potes, ad mea verba remugis. 1.658 At tibi ego ignarus thalamos taedasque parabam, 1.659 spesque fuit generi mihi prima, secunda nepotum. 1.660 De grege nunc tibi vir, nunc de grege natus habendus. 1.661 Nec finire licet tantos mihi morte dolores, 1.662 sed nocet esse deum, praeclusaque ianua leti 1.663 aeternum nostros luctus extendit in aevum?” 1.664 Talia maerentem stellatus submovet Argus 1.665 ereptamque patri diversa in pascua natam 1.666 abstrahit. Ipse procul montis sublime cacumen 1.667 occupat, unde sedens partes speculatur in omnes. 1.668 Nec superum rector mala tanta Phoronidos ultra 1.669 ferre potest natumque vocat, quem lucida partu 1.670 Pleias enixa est, letoque det imperat Argum. 1.671 Parva mora est alas pedibus virgamque potenti 1.672 somniferam sumpsisse manu tegimenque capillis. 1.673 Haec ubi disposuit, patria Iove natus ab arce 1.674 desilit in terras. Illic tegimenque removit 1.675 et posuit pennas, tantummodo virga retenta est. 1.676 Hac agit, ut pastor, per devia rura capellas, 1.677 dum venit, adductas et structis cantat avenis. 1.678 Voce nova captus custos Iunonius “at tu, 1.679 quisquis es, hoc poteras mecum considere saxo,” 1.680 Argus ait, “neque enim pecori fecundior ullo 1.681 herba loco est, aptamque vides pastoribus umbram.” 1.682 Sedit Atlantiades et euntem multa loquendo 1.683 detinuit sermone diem iunctisque canendo 1.684 vincere harundinibus servantia lumina temptat. 1.685 Ille tamen pugnat molles evincere somnos 1.686 et, quamvis sopor est oculorum parte receptus, 1.687 parte tamen vigilat. Quaerit quoque (namque reperta
1.689
Tum deus “Arcadiae gelidis in montibus” inquit 1.690 “inter hamadryadas celeberrima Nonacrinas
1.692
Non semel et satyros eluserat illa sequentes 1.693 et quoscumque deos umbrosaque silva feraxque 1.694 rus habet. Ortygiam studiis ipsaque colebat 1.695 virginitate deam. Ritu quoque cincta Dianae 1.696 falleret et posset credi Latonia, si non 1.697 corneus huic arcus, si non foret aureus illi.
1.699
Pan videt hanc pinuque caput praecinctus acuta 1.700 talia verba refert”—restabat verba referre 1.701 et precibus spretis fugisse per avia nympham, 1.702 donec harenosi placidum Ladonis ad amnem
1.704
ut se mutarent liquidas orasse sorores, 1.705 Panaque, cum prensam sibi iam Syringa putaret, 1.706 corpore pro nymphae calamos tenuisse palustres. 1.707 Dumque ibi suspirat, motos in harundine ventos 1.708 effecisse sonum tenuem similemque querenti. 1.709 Arte nova vocisque deum dulcedine captum
1.711
atque ita disparibus calamis conpagine cerae 1.712 inter se iunctis nomen tenuisse puellae. 1.713 Talia dicturus vidit Cyllenius omnes 1.714 succubuisse oculos adopertaque lumina somno. 1.715 Supprimit extemplo vocem firmatque soporem
1.717
Nec mora, falcato nutantem vulnerat ense 1.718 qua collo est confine caput, saxoque cruentum 1.719 deicit et maculat praeruptam sanguine rupem. 1.720 Arge, iaces, quodque in tot lumina lumen habebas, 1.721 exstinctum est, centumque oculos nox occupat una. 1.722 Excipit hos volucrisque suae Saturnia pennis 1.724 Protinus exarsit nec tempora distulit irae 1.725 horriferamque oculis animoque obiecit Erinyn 1.726 paelicis Argolicae stimulosque in pectore caecos 1.727 condidit et profugam per totum terruit orbem. 1.728 Ultimus inmenso restabas, Nile, labori. 1.729 Quem simul ac tetigit, positis in margine ripae 1.731 quos potuit solos, tollens ad sidera vultus 1.732 et gemitu et lacrimis et luctisono mugitu 1.733 cum Iove visa queri finemque orare malorum. 1.734 Coniugis ille suae conplexus colla lacertis, 1.735 finiat ut poenas tandem, rogat “in” que “futurum 1.736 pone metus” inquit; “numquam tibi causa doloris 1.737 haec erit:” et Stygias iubet hoc audire paludes. 1.738 Ut lenita dea est, vultus capit illa priores 1.739 fitque quod ante fuit: fugiunt e corpore saetae, 1.740 cornua decrescunt, fit luminis artior orbis, 1.741 contrahitur rictus, redeunt umerique manusque, 1.742 ungulaque in quinos dilapsa absumitur ungues: 1.743 de bove nil superest formae nisi candor in illa.
1.745
erigitur metuitque loqui, ne more iuvencae 1.746 mugiat, et timide verba intermissa retemptat. 1.747 Nunc dea linigera colitur celeberrima turba, 1.748 nunc Epaphus magni genitus de semine tandem 1.749 creditur esse Iovis, perque urbes iuncta parenti
9.666
Fama novi centum Cretaeas forsitan urbes 9.667 implesset monstri, si non miracula nuper 9.668 Iphide mutata Crete propiora tulisset. 9.669 Proxima Cnosiaco nam quondam Phaestia regno 9.670 progenuit tellus ignotum nomine Ligdum, 9.671 ingenua de plebe virum. Nec census in illo 9.672 nobilitate sua maior, sed vita fidesque 9.673 inculpata fuit. Gravidae qui coniugis aures 9.674 vocibus his monuit, cum iam prope partus adesset: 9.675 “Quae voveam, duo sunt; minimo ut relevere dolore, 9.676 utque marem parias; onerosior altera sors est, 9.677 et vires fortuna negat. Quod abominor, ergo 9.678 edita forte tuo fuerit si femina partu, 9.679 (invitus mando: pietas, ignosce!) necetur.” 9.680 Dixerat, et lacrimis vultus lavere profusis, 9.681 tam qui mandabat, quam cui mandata dabantur. 9.682 Sed tamen usque suum vanis Telethusa maritum 9.683 sollicitat precibus, ne spem sibi ponat in arto. 9.684 Certa sua est Ligdo sententia. Iamque ferendo 9.685 vix erat illa gravem maturo pondere ventrem, 9.686 cum medio noctis spatio sub imagine somni 9.688 aut stetit aut visa est. Inerant lunaria fronti 9.689 cornua cum spicis nitido flaventibus auro 9.690 et regale decus. Cum qua latrator Anubis 9.691 sanctaque Bubastis variusque coloribus Apis, 9.692 quique premit vocem digitoque silentia suadet, 9.693 sistraque erant numquamque satis quaesitus Osiris 9.694 plenaque somniferis serpens peregrina venenis. 9.695 Tum velut excussam somno et manifesta videntem 9.696 sic adfata dea est: “Pars o Telethusa mearum, 9.697 pone graves curas mandataque falle mariti. 9.698 Nec dubita, cum te partu Lucina levarit, 9.699 tollere quidquid erit. Dea sum auxiliaris opemque
9.701
ingratum numen.” Monuit thalamoque recessit. 9.702 Laeta toro surgit purasque ad sidera supplex 9.703 Cressa manus tollens, rata sint sua visa, precatur. 9.704 Ut dolor increvit, seque ipsum pondus in auras 9.705 expulit et nata est ignaro femina patre, 9.706 iussit ali mater puerum mentita: fidemque 9.707 res habuit, neque erat ficti nisi conscia nutrix.
9.709
Iphis avus fuerat. Gavisa est nomine mater, 9.710 quod commune foret nec quemquam falleret illo. 9.711 Inde incepta pia mendacia fraude latebant: 9.712 cultus erat pueri, facies, quam sive puellae, 9.713 sive dares puero, fuerat formosus uterque. 9.714 Tertius interea decimo successerat annus, 9.715 cum pater, Iphi, tibi flavam despondet Ianthen, 9.716 inter Phaestiadas quae laudatissima formae 9.717 dote fuit virgo, Dictaeo nata Teleste. 9.718 Par aetas, par forma fuit, primasque magistris 9.719 accepere artes, elementa aetatis, ab isdem. 9.720 Hinc amor ambarum tetigit rude pectus et aequum 9.721 vulnus utrique dedit. Sed erat fiducia dispar:
9.723
quamque virum putat esse, virum fore credit Ianthe; 9.724 Iphis amat, qua posse frui desperat, et auget 9.725 hoc ipsum flammas, ardetque in virgine virgo; 9.726 vixque tenens lacrimas “quis me manet exitus” inquit, 9.727 “cognita quam nulli, quam prodigiosa novaeque 9.728 cura tenet Veneris? Si di mihi parcere vellent, 9.729 parcere debuerant; si non, et perdere vellent, 9.730 naturale malum saltem et de more dedissent. 9.731 Nec vaccam vaccae, nec equas amor urit equarum: 9.732 urit oves aries, sequitur sua femina cervum. 9.733 Sic et aves coeunt, interque animalia cuncta
9.735
Vellem nulla forem! Ne non tamen omnia Crete 9.736 monstra ferat, taurum dilexit filia Solis, 9.737 femina nempe marem: meus est furiosior illo, 9.738 si verum profitemur, amor! Tamen illa secuta est 9.739 spem Veneris, tamen illa dolis et imagine vaccae
9.741
Huc licet e toto sollertia confluat orbe, 9.742 ipse licet revolet ceratis Daedalus alis, 9.743 quid faciet? Num me puerum de virgine doctis 9.744 artibus efficiet? num te mutabit, Ianthe? 9.745 Quin animum firmas, teque ipsa reconligis, Iphi, 9.746 consiliique inopes et stultos excutis ignes? 9.747 Quid sis nata, vide, nisi te quoque decipis ipsa, 9.748 et pete quod fas est, et ama quod femina debes! 9.749 Spes est, quae capiat, spes est, quae pascit amorem: 9.750 hanc tibi res adimit. Non te custodia caro 9.751 arcet ab amplexu nec cauti cura mariti, 9.752 non patris asperitas, non se negat ipsa roganti:
9.754
esse potes felix, ut dique hominesque laborent. 9.755 Nunc quoque votorum nulla est pars vana meorum, 9.756 dique mihi faciles, quidquid valuere, dederunt; 9.757 quodque ego, vult genitor, vult ipsa socerque futurus. 9.758 At non vult natura, potentior omnibus istis, 9.759 quae mihi sola nocet. Venit ecce optabile tempus, 9.760 luxque iugalis adest, et iam mea fiet Ianthe— 9.761 nec mihi continget: mediis sitiemus in undis. 9.762 Pronuba quid Iuno, quid ad haec, Hymenaee, venitis 9.763 sacra, quibus qui ducat abest, ubi nubimus ambae?” 9.764 Pressit ab his vocem. Nec lenius altera virgo
9.766
Quod petit haec, Telethusa timens modo tempora differt, 9.767 nunc ficto languore moram trahit, omina saepe 9.768 visaque causatur. Sed iam consumpserat omnem 9.769 materiam ficti, dilataque tempora taedae 9.770 institerant, unusque dies restabat. At illa 9.771 crinalem capiti vittam nataeque sibique 9.772 detrahit et passis aram complexa capillis 9.773 “Isi, Paraetonium Mareoticaque arva Pharonque 9.774 quae colis et septem digestum in cornua Nilum: 9.775 fer, precor” inquit “opem nostroque medere timori! 9.776 Te, dea, te quondam tuaque haec insignia vidi 9.777 cunctaque cognovi, sonitum comitantiaque aera 9.778 sistrorum, memorique animo tua iussa notavi. 9.779 Quod videt haec lucem, quod non ego punior, ecce 9.780 consilium munusque tuum est. Miserere duarum 9.781 auxilioque iuva!” Lacrimae sunt verba secutae. 9.782 Visa dea est movisse suas (et moverat) aras, 9.783 et templi tremuere fores, imitataque lunam 9.784 cornua fulserunt, crepuitque sonabile sistrum. 9.785 Non secura quidem, fausto tamen omine laeta
9.787
quam solita est, maiore gradu, nec candor in ore 9.788 permanet, et vires augentur, et acrior ipse est 9.789 vultus, et incomptis brevior mensura capillis, 9.790 plusque vigoris adest, habuit quam femina. Nam quae 9.791 femina nuper eras, puer es. Date munera templis 9.792 nec timida gaudete fide! Dant munera templis, 9.793 addunt et titulum; titulus breve carmen habebat: 9.794 DONA PUER SOLVIT QUAE FEMINA VOVERAT IPHIS 9.795 Postera lux radiis latum patefecerat orbem, 9.796 cum Venus et Iuno sociosque Hymenaeus ad ignes 9.797 conveniunt, potiturque sua puer Iphis Ianthe.
15.823
victa petent Mutinae, Pharsalia sentiet illum. 15.824 Emathiique iterum madefient caede Philippi,' ' None
sup>
1.583 that impish god of Love upon a time 1.584 when he was bending his diminished bow, 1.585 and voicing his contempt in anger said; 1.586 “What, wanton boy, are mighty arms to thee, 1.587 great weapons suited to the needs of war? 1.588 The bow is only for the use of those 1.589 large deities of heaven whose strength may deal 1.590 wounds, mortal, to the savage beasts of prey; 1.591 and who courageous overcome their foes.— 1.592 it is a proper weapon to the use 1.593 of such as slew with arrows Python, huge, 1.594 whose pestilential carcase vast extent 1.595 covered. Content thee with the flames thy torch 1.596 enkindles (fires too subtle for my thought) 1.597 and leave to me the glory that is mine.” 1.599 “O Phoebus, thou canst conquer all the world 1.600 with thy strong bow and arrows, but with thi 1.601 mall arrow I shall pierce thy vaunting breast! 1.602 And by the measure that thy might exceed 1.603 the broken powers of thy defeated foes, 1.604 o is thy glory less than mine.” No more 1.605 he said, but with his wings expanded thence 1.606 flew lightly to Parnassus , lofty peak. 1.607 There, from his quiver he plucked arrows twain, 1.608 most curiously wrought of different art; 1.609 one love exciting, one repelling love. 1.610 The dart of love was glittering, gold and sharp, 1.611 the other had a blunted tip of lead; 1.612 and with that dull lead dart he shot the Nymph, 1.613 but with the keen point of the golden dart 1.614 he pierced the bone and marrow of the God.
1.616
the other, scouting at the thought of love, 1.617 rejoiced in the deep shadow of the woods, 1.618 and as the virgin Phoebe (who denie 1.619 the joys of love and loves the joys of chase)' "1.620 a maiden's fillet bound her flowing hair,—" '1.621 and her pure mind denied the love of man. 1.622 Beloved and wooed she wandered silent paths, 1.623 for never could her modesty endure 1.624 the glance of man or listen to his love.
1.626
my daughter, I have wished a son in law, 1.627 and now you owe a grandchild to the joy 1.628 of my old age.” But Daphne only hung 1.629 her head to hide her shame. The nuptial torch 1.630 eemed criminal to her. She even clung, 1.631 caressing, with her arms around his neck, 1.632 and pled, “My dearest father let me live 1.633 a virgin always, for remember Jove 1.634 did grant it to Diana at her birth.”
1.636
her loveliness prevailed against their will; 1.637 for, Phoebus when he saw her waxed distraught, 1.638 and filled with wonder his sick fancy raised 1.639 delusive hopes, and his own oracle 1.640 deceived him.—As the stubble in the field 1.641 flares up, or as the stacked wheat is consumed 1.642 by flames, enkindled from a spark or torch 1.643 the chance pedestrian may neglect at dawn; 1.644 o was the bosom of the god consumed, 1.645 and so desire flamed in his stricken heart.
1.647
“How beautiful if properly arranged! ” 1.648 He saw her eyes like stars of sparkling fire, 1.649 her lips for kissing sweetest, and her hand 1.650 and fingers and her arms; her shoulders white 1.651 as ivory;—and whatever was not seen 1.652 more beautiful must be.
1.654
from his pursuing feet the virgin fled, 1.655 and neither stopped nor heeded as he called; 1.656 “O Nymph! O Daphne ! I entreat thee stay, 1.657 it is no enemy that follows thee— 1.658 why, so the lamb leaps from the raging wolf, 1.659 and from the lion runs the timid faun, 1.660 and from the eagle flies the trembling dove, 1.661 all hasten from their natural enemy 1.662 but I alone pursue for my dear love. 1.663 Alas, if thou shouldst fall and mar thy face, 1.664 or tear upon the bramble thy soft thighs, 1.665 or should I prove unwilling cause of pain! 1.666 “The wilderness is rough and dangerous, 1.667 and I beseech thee be more careful—I 1.668 will follow slowly.—Ask of whom thou wilt, 1.669 and thou shalt learn that I am not a churl— 1.670 I am no mountain dweller of rude caves, 1.671 nor clown compelled to watch the sheep and goats; 1.672 and neither canst thou know from whom thy feet 1.673 fly fearful, or thou wouldst not leave me thus. 1.674 “The Delphic Land, the Pataraean Realm, 1.675 Claros and Tenedos revere my name, 1.676 and my immortal sire is Jupiter. 1.677 The present, past and future are through me 1.678 in sacred oracles revealed to man, 1.679 and from my harp the harmonies of sound 1.680 are borrowed by their bards to praise the Gods. 1.681 My bow is certain, but a flaming shaft 1.682 urpassing mine has pierced my heart— 1.683 untouched before. The art of medicine 1.684 is my invention, and the power of herbs; 1.685 but though the world declare my useful work 1.686 there is no herb to medicate my wound, 1.687 and all the arts that save have failed their lord.,”
1.689
with timid footsteps fled from his approach, 1.690 and left him to his murmurs and his pain.
1.692
exposed her limbs, and as the zephyrs fond 1.693 fluttered amid her garments, and the breeze 1.694 fanned lightly in her flowing hair. She seemed 1.695 most lovely to his fancy in her flight; 1.696 and mad with love he followed in her steps, 1.697 and silent hastened his increasing speed.
1.699
flit over the plain:—With eager nose outstretched, 1.700 impetuous, he rushes on his prey, 1.701 and gains upon her till he treads her feet, 1.702 and almost fastens in her side his fangs;
1.704
is suddenly delivered from her fright; 1.705 o was it with the god and virgin: one 1.706 with hope pursued, the other fled in fear; 1.707 and he who followed, borne on wings of love, 1.708 permitted her no rest and gained on her, 1.709 until his warm breath mingled in her hair.' "
1.711
he gazed upon her father's waves and prayed," '1.712 “Help me my father, if thy flowing stream 1.713 have virtue! Cover me, O mother Earth! 1.714 Destroy the beauty that has injured me, 1.715 or change the body that destroys my life.”
1.717
on all her body, and a thin bark closed 1.718 around her gentle bosom, and her hair 1.719 became as moving leaves; her arms were changed 1.720 to waving branches, and her active feet 1.721 as clinging roots were fastened to the ground— 1.722 her face was hidden with encircling leaves.— 1.724 (For still, though changed, her slender form remained) 1.725 and with his right hand lingering on the trunk 1.726 he felt her bosom throbbing in the bark. 1.727 He clung to trunk and branch as though to twine. 1.728 His form with hers, and fondly kissed the wood 1.729 that shrank from every kiss. 1.731 “Although thou canst not be my bride, thou shalt 1.732 be called my chosen tree, and thy green leaves, 1.733 O Laurel! shall forever crown my brows, 1.734 be wreathed around my quiver and my lyre; 1.735 the Roman heroes shall be crowned with thee, 1.736 as long processions climb the Capitol 1.737 and chanting throngs proclaim their victories; 1.738 and as a faithful warden thou shalt guard 1.739 the civic crown of oak leaves fixed between 1.740 thy branches, and before Augustan gates. 1.741 And as my youthful head is never shorn, 1.742 o, also, shalt thou ever bear thy leave 1.743 unchanging to thy glory.,”
1.745
Phoebus Apollo, ended his lament, 1.746 and unto him the Laurel bent her boughs, 1.747 o lately fashioned; and it seemed to him 1.748 her graceful nod gave answer to his love. 1.749 There is a grove in Thessaly , enclosed
9.666
of youthful manhood. Then shall Jupiter 9.667 let Hebe, guardian of ungathered days,' "9.668 grant from the future to Callirhoe's sons," '9.669 the strength of manhood in their infancy.' "9.670 Do not let their victorious father's death" '9.671 be unavenged a long while. Jove prevailed 9.672 upon, will claim beforehand all the gift 9.673 of Hebe, who is his known daughter-in-law, 9.674 and his step-daughter, and with one act change' "9.675 Callirhoe's beardless boys to men of size.”" '9.676 When Themis, prophesying future days, 9.677 had said these words, the Gods of Heaven complained 9.678 because they also could not grant the gift 9.679 of youth to many others in this way. 9.680 Aurora wept because her husband had 9.681 white hair; and Ceres then bewailed the age 9.682 of her Iasion, grey and stricken old; 9.683 and Mulciber demanded with new life 9.684 his Erichthonius might again appear; 9.685 and Venus , thinking upon future days,' "9.686 aid old Anchises' years must be restored." '9.688 until vexed with the clamor, Jupiter 9.689 implored, “If you can have regard for me, 9.690 consider the strange blessings you desire: 9.691 does any one of you believe he can 9.692 prevail against the settled will of Fate? 9.693 As Iolaus has returned by fate, 9.694 to those years spent by him; so by the Fate' "9.695 Callirhoe's sons from infancy must grow" '9.696 to manhood with no struggle on their part, 9.697 or force of their ambition. And you should 9.698 endure your fortune with contented minds: 9.699 I, also, must give all control to Fate.
9.701
I would not let advancing age break down 9.702 my own son Aeacus, nor bend his back 9.703 with weight of year; and Rhadamanthus should 9.704 retain an everlasting flower of youth, 9.705 together with my own son Minos, who 9.706 is now despised because of his great age, 9.707 o that his scepter has lost dignity.”
9.709
and none continued to complain, when they 9.710 aw Aeacus and Rhadamanthus old, 9.711 and Minos also, weary of his age. 9.712 And they remembered Minos in his prime, 9.713 had warred against great nations, till his name 9.714 if mentioned was a certain cause of fear. 9.715 But now, enfeebled by great age, he feared' "9.716 Miletus , Deione's son, because" '9.717 of his exultant youth and strength derived 9.718 from his great father Phoebus. And although' "9.719 he well perceived Miletus ' eye was fixed" '9.720 upon his throne, he did not dare to drive 9.721 him from his kingdom.
9.723
Miletus of his own accord did fly, 9.724 by swift ship, over to the Asian shore, 9.725 across the Aegean water, where he built 9.726 the city of his name. 9.727 Cyane, who 9.728 was known to be the daughter of the stream 9.729 Maeander , which with many a twist and turn 9.730 flows wandering there—Cyane said to be 9.731 indeed most beautiful, when known by him, 9.732 gave birth to two; a girl called Byblis, who 9.733 was lovely, and the brother Caunus—twins.
9.735
of every maiden must be within law. 9.736 Seized with a passion for her brother, she 9.737 loved him, descendant of Apollo, not 9.738 as sister loves a brother; not in such 9.739 a manner as the law of man permits.
9.741
to kiss him passionately, while her arm' "9.742 were thrown around her brother's neck, and so" '9.743 deceived herself. And, as the habit grew, 9.744 her sister-love degenerated, till 9.745 richly attired, she came to see her brother, 9.746 with all endeavors to attract his eye; 9.747 and anxious to be seen most beautiful, 9.748 he envied every woman who appeared 9.749 of rival beauty. But she did not know 9.750 or understand the flame, hot in her heart, 9.751 though she was agitated when she saw 9.752 the object of her swiftly growing love.
9.754
he hated to say brother, and she said, 9.755 “Do call me Byblis—never call me sister!” 9.756 And yet while feeling love so, when awake 9.757 he does not dwell upon impure desire; 9.758 but when dissolved in the soft arms of sleep, 9.759 he sees the very object of her love, 9.760 and blushing, dreams she is embraced by him, 9.761 till slumber has departed. For a time 9.762 he lies there silent, as her mind recall 9.763 the loved appearance of her lovely dream, 9.764 until her wavering heart, in grief exclaims:—
9.766
Ah wretched me! I cannot count it true. 9.767 And, if he were not my own brother, he 9.768 why is my fond heart tortured with this dream? 9.769 He is so handsome even to envious eyes, 9.770 it is not strange he has filled my fond heart; 9.771 o surely would be worthy of my love. 9.772 But it is my misfortune I am hi 9.773 own sister. Let me therefore strive, awake, 9.774 to stand with honor, but let sleep return 9.775 the same dream often to me.—There can be 9.776 no fear of any witness to a shade 9.777 which phantoms my delight.—O Cupid, swift 9.778 of love-wing with your mother, and O my 9.779 beloved Venus! wonderful the joy 9.780 of my experience in the transport. All 9.781 as if reality sustaining, lifted me 9.782 up to elysian pleasure, while in truth 9.783 I lay dissolving to my very marrow: 9.784 the pleasure was so brief, and Night, headlong 9.785 ped from me, envious of my coming joys.
9.787
how good a daughter I would prove to your 9.788 dear father, and how good a son would you 9.789 be to my father. If the Gods agreed, 9.790 then everything would be possessed by u 9.791 in common, but this must exclude ancestors. 9.792 For I should pray, compared with mine yours might 9.793 be quite superior. But, oh my love, 9.794 ome other woman by your love will be 9.795 a mother; but because, unfortunate, 9.796 my parents are the same as yours, you must 9.797 be nothing but a brother. Sorrows, then,
15.823
a human form, without the quality 15.824 of clodded earth, and opened its new mouth' ' None
13. Philo of Alexandria, On Flight And Finding, 51 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Isis • Isis, Cult of

 Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 175; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 218

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51 And he calls Bethuel the father of Rebekkah. How, then, can the daughter of God, namely, wisdom, be properly called a father? is it because the name indeed of wisdom is feminine but the sex masculine? For indeed all the virtues bear the names of women, but have the powers and actions of full-grown men, since whatever is subsequent to God, even if it be the most ancient of all other things, still has only the second place when compared with that omnipotent Being, and appears not so much masculine as feminine, in accordance with its likeness to the other creatures; for as the male always has the precedence, the female falls short, and is inferior in rank. '' None
14. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Blindness, inflicted by Isis • Delos, and Isis Pelagia, priests at • Isis • Isis in Ovids Metamorphoses , marriage of Iphis and Ianthe • Isis, Saviour Goddess • Isis, and aretalogies • Isis, and judgement of the dead, cf. • Isis, and women, mistress of • Isis, blindness inflicted by • Isis, carries golden vessel • Isis, feet of, kissed, Lucius set before • Isis, procession of, as Saviour Goddess • Linen tunic of Isis, initiate clad in • Minerva, Cecropeian, name of Isis among Athenians • Nauarchos, admiral, in cult of Isis • Priest, chief, utters prayers over ship of Isis, and purifies it, carries out rites of First Initiation • Tyche/Fortuna (Isis) • Women, in procession of Isis

 Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 317; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 133, 181, 286, 290, 331; Mayor (2017), Religion and Memory in Tacitus’ Annals, 306; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 229; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 156; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 87

15. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Celer, Maecius, protégé of Isis • Cleopatra VII, as ‘New Isis’ • Isaeum Campense, temple of Isis, and grain shipments • Isaeum Campense, temple of Isis, and sistrum • Isis

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 98; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 187, 192

16. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Celer, Maecius, protégé of Isis • Isis • Isis in Ovids Metamorphoses • Isis in Ovids Metamorphoses , inscription dedicated by Telethusa to • Isis in Ovids Metamorphoses , restoration of male power in • Isis in Ovids Metamorphoses , ritual and poetry, link between • Vergil, Aeneid, Isis in Ovids Metamorphoses and • cultic center of Isis

 Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 190; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 50, 230; Putnam et al. (2023), The Poetic World of Statius' Silvae, 254

17. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Celer, Maecius, protégé of Isis • Guest-friendship in Egypt, and Io-Isis • Io, transformed into Isis • Isaeum Campense, temple of Isis, ancient and contemporary • Isaeum Campense, temple of Isis, anthropomorphic and theriomorphic • Isis

 Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 31; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 144, 199; Putnam et al. (2023), The Poetic World of Statius' Silvae, 254

18. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Delos, and Isis Pelagia, priests at • Isaeum Campense, temple of Isis, and grain shipments • Isaeum Campense, temple of Isis, female devotees of • Isis • Isis, Saviour Goddess • Isis, and women, mistress of • Isis, procession of, as Saviour Goddess • Minerva, Cecropeian, name of Isis among Athenians • Nauarchos, admiral, in cult of Isis • Women, in procession of Isis • cultic center of Isis • cultic center of Isis, ‘resort of vice’

 Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 120; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 181; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 36, 187, 197

19. Apollodorus, Bibliotheca, 2.1.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Guest-friendship in Egypt, and Io-Isis • Io, transformed into Isis • Isaeum Campense, temple of Isis, anthropomorphic and theriomorphic • Isis

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 419; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143

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2.1.3 Ἄργου δὲ καὶ Ἰσμήνης τῆς Ἀσωποῦ παῖς Ἴασος, 2 -- οὗ φασιν Ἰὼ γενέσθαι. Κάστωρ δὲ ὁ συγγράψας τὰ χρονικὰ καὶ πολλοὶ τῶν τραγικῶν Ἰνάχου τὴν Ἰὼ λέγουσιν· Ἡσίοδος δὲ καὶ Ἀκουσίλαος Πειρῆνος αὐτήν φασιν εἶναι. ταύτην ἱερωσύνην τῆς Ἥρας ἔχουσαν Ζεὺς ἔφθειρε. φωραθεὶς δὲ ὑφʼ Ἥρας τῆς μὲν κόρης ἁψάμενος εἰς βοῦν μετεμόρφωσε λευκήν, ἀπωμόσατο δὲ ταύτῃ 1 -- μὴ συνελθεῖν· διό φησιν Ἡσίοδος οὐκ ἐπισπᾶσθαι τὴν ἀπὸ τῶν θεῶν ὀργὴν τοὺς γινομένους ὅρκους ὑπὲρ ἔρωτος. Ἥρα δὲ αἰτησαμένη παρὰ Διὸς τὴν βοῦν φύλακα αὐτῆς κατέστησεν Ἄργον τὸν πανόπτην, ὃν Φερεκύδης 2 -- μὲν Ἀρέστορος λέγει, Ἀσκληπιάδης δὲ Ἰνάχου, Κέρκωψ 3 -- δὲ Ἄργου καὶ Ἰσμήνης τῆς Ἀσωποῦ θυγατρός· Ἀκουσίλαος δὲ γηγενῆ αὐτὸν λέγει. οὗτος ἐκ τῆς ἐλαίας ἐδέσμευεν αὐτὴν ἥτις ἐν τῷ Μυκηναίων ὑπῆρχεν ἄλσει. Διὸς δὲ ἐπιτάξαντος Ἑρμῇ κλέψαι τὴν βοῦν, μηνύσαντος Ἱέρακος, ἐπειδὴ λαθεῖν οὐκ ἠδύνατο, λίθῳ βαλὼν ἀπέκτεινε τὸν Ἄργον, ὅθεν ἀργειφόντης ἐκλήθη. Ἥρα δὲ τῇ βοῒ οἶστρον ἐμβάλλει ἡ δὲ πρῶτον ἧκεν εἰς τὸν ἀπʼ ἐκείνης Ἰόνιον κόλπον κληθέντα, ἔπειτα διὰ τῆς Ἰλλυρίδος πορευθεῖσα καὶ τὸν Αἷμον ὑπερβαλοῦσα διέβη τὸν τότε μὲν καλούμενον πόρον Θρᾴκιον, νῦν δὲ ἀπʼ ἐκείνης Βόσπορον. ἀπελθοῦσα 4 -- δὲ εἰς Σκυθίαν καὶ τὴν Κιμμερίδα γῆν, πολλὴν χέρσον πλανηθεῖσα καὶ πολλὴν διανηξαμένη θάλασσαν Εὐρώπης τε καὶ Ἀσίας, τελευταῖον ἧκεν 1 -- εἰς Αἴγυπτον, ὅπου τὴν ἀρχαίαν μορφὴν ἀπολαβοῦσα γεννᾷ παρὰ τῷ Νείλῳ ποταμῷ Ἔπαφον παῖδα. τοῦτον δὲ Ἥρα δεῖται Κουρήτων ἀφανῆ ποιῆσαι· οἱ δὲ ἠφάνισαν αὐτόν. καὶ Ζεὺς μὲν αἰσθόμενος κτείνει Κούρητας, Ἰὼ δὲ ἐπὶ ζήτησιν τοῦ παιδὸς ἐτράπετο. πλανωμένη δὲ κατὰ τὴν Συρίαν ἅπασαν (ἐκεῖ γὰρ ἐμηνύετο ὅτι 2 -- ἡ 3 -- τοῦ Βυβλίων βασιλέως γυνὴ 4 -- ἐτιθήνει τὸν υἱόν) καὶ τὸν Ἔπαφον εὑροῦσα, εἰς Αἴγυπτον ἐλθοῦσα ἐγαμήθη Τηλεγόνῳ τῷ βασιλεύοντι τότε Αἰγυπτίων. ἱδρύσατο δὲ ἄγαλμα Δήμητρος, ἣν ἐκάλεσαν Ἶσιν Αἰγύπτιοι, καὶ τὴν Ἰὼ Ἶσιν ὁμοίως προσηγόρευσαν.'' None
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2.1.3 Argus and Ismene, daughter of Asopus, had a son Iasus, who is said to have been the father of Io. But the annalist Castor and many of the tragedians allege that Io was a daughter of Inachus; and Hesiod and Acusilaus say that she was a daughter of Piren. Zeus seduced her while she held the priesthood of Hera, but being detected by Hera he by a touch turned Io into a white cow and swore that he had not known her; wherefore Hesiod remarks that lover's oaths do not draw down the anger of the gods. But Hera requested the cow from Zeus for herself and set Argus the All-seeing to guard it. Pherecydes says that this Argus was a son of Arestor; but Asclepiades says that he was a son of Inachus, and Cercops says that he was a son of Argus and Ismene, daughter of Asopus; but Acusilaus says that he was earth-born. He tethered her to the olive tree which was in the grove of the Mycenaeans. But Zeus ordered Hermes to steal the cow, and as Hermes could not do it secretly because Hierax had blabbed, he killed Argus by the cast of a stone; whence he was called Argiphontes. Hera next sent a gadfly to infest the cow, and the animal came first to what is called after her the Ionian gulf. Then she journeyed through Illyria and having traversed Mount Haemus she crossed what was then called the Thracian Straits but is now called after her the Bosphorus. And having gone away to Scythia and the Cimmerian land she wandered over great tracts of land and swam wide stretches of sea both in Europe and Asia until at last she came to Egypt, where she recovered her original form and gave birth to a son Epaphus beside the river Nile . Him Hera besought the Curetes to make away with, and make away with him they did. When Zeus learned of it, he slew the Curetes; but Io set out in search of the child. She roamed all over Syria, because there it was revealed to her that the wife of the king of Byblus was nursing her son; and having found Epaphus she came to Egypt and was married to Telegonus, who then reigned over the Egyptians. And she set up an image of Demeter, whom the Egyptians called Isis, and Io likewise they called by the name of Isis."" None
20. Josephus Flavius, Jewish Antiquities, 18.65-18.79, 18.81-18.84 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Isaeum Campense, temple of Isis • Isiac • Isiac cults • Isis • Isis, in Rome • Rome, expulsion of Jews and Isis followers

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 99; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 71; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 43, 427; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 37; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 398; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 282, 283

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18.65 Καὶ ὑπὸ τοὺς αὐτοὺς χρόνους ἕτερόν τι δεινὸν ἐθορύβει τοὺς ̓Ιουδαίους καὶ περὶ τὸ ἱερὸν τῆς ̓́Ισιδος τὸ ἐν ̔Ρώμῃ πράξεις αἰσχυνῶν οὐκ ἀπηλλαγμέναι συντυγχάνουσιν. καὶ πρότερον τοῦ τῶν ̓Ισιακῶν τολμήματος μνήμην ποιησάμενος οὕτω μεταβιβῶ τὸν λόγον ἐπὶ τὰ ἐν τοῖς ̓Ιουδαίοις γεγονότα.' "18.66 Παυλῖνα ἦν τῶν ἐπὶ ̔Ρώμης προγόνων τε ἀξιώματι τῶν καθ' ἑαυτὴν ἐπιτηδεύοντι κόσμον ἀρετῆς ἐπὶ μέγα προϊοῦσα τῷ ὀνόματι, δύναμίς τε αὐτῇ χρημάτων ἦν καὶ γεγονυῖα τὴν ὄψιν εὐπρεπὴς καὶ τῆς ὥρας ἐν ᾗ μάλιστα ἀγάλλονται αἱ γυναῖκες εἰς τὸ σωφρονεῖν ἀνέκειτο ἡ ἐπιτήδευσις τοῦ βίου. ἐγεγάμητο δὲ Σατορνίνῳ τῶν εἰς τὰ πάντα ἀντισουμένων τῷ περὶ αὐτὴν ἀξιολόγῳ." '18.67 ταύτης ἐρᾷ Δέκιος Μοῦνδος τῶν τότε ἱππέων ἐν ἀξιώματι μεγάλῳ, καὶ μείζονα οὖσαν ἁλῶναι δώροις διὰ τὸ καὶ πεμφθέντων εἰς πλῆθος περιιδεῖν ἐξῆπτο μᾶλλον, ὥστε καὶ εἴκοσι μυριάδας δραχμῶν ̓Ατθίδων ὑπισχνεῖτο εὐνῆς μιᾶς.' "18.68 καὶ μηδ' ὣς ἐπικλωμένης, οὐ φέρων τὴν ἀτυχίαν τοῦ ἔρωτος ἐνδείᾳ σιτίων θάνατον ἐπιτιμᾶν αὑτῷ καλῶς ἔχειν ἐνόμισεν ἐπὶ παύλῃ κακοῦ τοῦ κατειληφότος. καὶ ὁ μὲν ἐπεψήφιζέν τε τῇ οὕτω τελευτῇ καὶ πράσσειν οὐκ ἀπηλλάσσετο." '18.69 καὶ ἦν γὰρ ὄνομα ̓́Ιδη πατρῷος ἀπελευθέρα τῷ Μούνδῳ παντοίων ἴδρις κακῶν, δεινῶς φέρουσα τοῦ νεανίσκου τῷ ψηφίσματι τοῦ θανεῖν, οὐ γὰρ ἀφανὴς ἦν ἀπολούμενος, ἀνεγείρει τε αὐτὸν ἀφικομένη διὰ λόγου πιθανή τε ἦν ἐλπίδων τινῶν ὑποσχέσεσιν, ὡς διαπραχθησομένων ὁμιλιῶν πρὸς τὴν Παυλῖναν αὐτῷ.' "18.71 τῶν ἱερέων τισὶν ἀφικομένη διὰ λόγων ἐπὶ πίστεσιν μεγάλαις τὸ δὲ μέγιστον δόσει χρημάτων τὸ μὲν παρὸν μυριάδων δυοῖν καὶ ἡμίσει, λαβόντος δ' ἔκβασιν τοῦ πράγματος ἑτέρῳ τοσῷδε, διασαφεῖ τοῦ νεανίσκου τὸν ἔρωτα αὐτοῖς, κελεύουσα παντοίως ἐπὶ τῷ ληψομένῳ τὴν ἄνθρωπον σπουδάσαι." "18.72 οἱ δ' ἐπὶ πληγῇ τοῦ χρυσίου παραχθέντες ὑπισχνοῦντο. καὶ αὐτῶν ὁ γεραίτατος ὡς τὴν Παυλῖναν ὠσάμενος γενομένων εἰσόδων καταμόνας διὰ λόγων ἐλθεῖν ἠξίου. καὶ συγχωρηθὲν πεμπτὸς ἔλεγεν ἥκειν ὑπὸ τοῦ ̓Ανούβιδος ἔρωτι αὐτῆς ἡσσημένου τοῦ θεοῦ κελεύοντός τε ὡς αὐτὸν ἐλθεῖν." "18.73 τῇ δὲ εὐκτὸς ὁ λόγος ἦν καὶ ταῖς τε φίλαις ἐνεκαλλωπίζετο τῇ ἐπὶ τοιούτοις ἀξιώσει τοῦ ̓Ανούβιδος καὶ φράζει πρὸς τὸν ἄνδρα, δεῖπνόν τε αὐτῇ καὶ εὐνὴν τοῦ ̓Ανούβιδος εἰσηγγέλθαι, συνεχώρει δ' ἐκεῖνος τὴν σωφροσύνην τῆς γυναικὸς ἐξεπιστάμενος." '18.74 χωρεῖ οὖν εἰς τὸ τέμενος, καὶ δειπνήσασα, ὡς ὕπνου καιρὸς ἦν, κλεισθεισῶν τῶν θυρῶν ὑπὸ τοῦ ἱερέως ἔνδον ἐν τῷ νεῷ καὶ τὰ λύχνα ἐκποδὼν ἦν καὶ ὁ Μοῦνδος, προεκέκρυπτο γὰρ τῇδε, οὐχ ἡμάρτανεν ὁμιλιῶν τῶν πρὸς αὐτήν, παννύχιόν τε αὐτῷ διηκονήσατο ὑπειληφυῖα θεὸν εἶναι.' "18.75 καὶ ἀπελθόντος πρότερον ἢ κίνησιν ἄρξασθαι τῶν ἱερέων, οἳ τὴν ἐπιβουλὴν ᾔδεσαν, ἡ Παυλῖνα πρωὶ̈ ὡς τὸν ἄνδρα ἐλθοῦσα τὴν ἐπιφάνειαν ἐκδιηγεῖται τοῦ ̓Ανούβιδος καὶ πρὸς τὰς φίλας ἐνελαμπρύνετο λόγοις τοῖς ἐπ' αὐτῷ." "18.76 οἱ δὲ τὰ μὲν ἠπίστουν εἰς τὴν φύσιν τοῦ πράγματος ὁρῶντες, τὰ δ' ἐν θαύματι καθίσταντο οὐκ ἔχοντες, ὡς χρὴ ἄπιστα αὐτὰ κρίνειν, ὁπότε εἴς τε τὴν σωφροσύνην καὶ τὸ ἀξίωμα ἀπίδοιεν αὐτῆς." "18.77 τρίτῃ δὲ ἡμέρᾳ μετὰ τὴν πρᾶξιν ὑπαντιάσας αὐτὴν ὁ Μοῦνδος “Παυλῖνα, φησίν, ἀλλά μοι καὶ εἴκοσι μυριάδας διεσώσω δυναμένη οἴκῳ προσθέσθαι τῷ σαυτῆς διακονεῖσθαί τε ἐφ' οἷς προεκαλούμην οὐκ ἐνέλιπες. ἃ μέντοι εἰς Μοῦνδον ὑβρίζειν ἐπειρῶ, μηδέν μοι μελῆσαν τῶν ὀνομάτων, ἀλλὰ τῆς ἐκ τοῦ πράγματος ἡδονῆς, ̓Ανούβιον ὄνομα ἐθέμην αὐτῷ.”" '18.78 καὶ ὁ μὲν ἀπῄει ταῦτα εἰπών, ἡ δὲ εἰς ἔννοιαν τότε πρῶτον ἐλθοῦσα τοῦ τολμήματος περιρρήγνυταί τε τὴν στολὴν καὶ τἀνδρὶ δηλώσασα τοῦ παντὸς ἐπιβουλεύματος τὸ μέγεθος ἐδεῖτο μὴ περιῶφθαι βοηθείας τυγχάνειν:' "18.79 ὁ δὲ τῷ αὐτοκράτορι ἐπεσήμηνε τὴν πρᾶξιν. καὶ ὁ Τιβέριος μαθήσεως ἀκριβοῦς αὐτῷ γενομένης ἐξετάσει τῶν ἱερέων ἐκείνους τε ἀνεσταύρωσεν καὶ τὴν ̓́Ιδην ὀλέθρου γενομένην αἰτίαν καὶ τὰ πάντα ἐφ' ὕβρει συνθεῖσαν τῆς γυναικός, τόν τε ναὸν καθεῖλεν καὶ τὸ ἄγαλμα τῆς ̓́Ισιδος εἰς τὸν Θύβριν ποταμὸν ἐκέλευσεν ἐμβαλεῖν. Μοῦνδον δὲ φυγῆς ἐτίμησε," "
18.81
̓͂Ην ἀνὴρ ̓Ιουδαῖος, φυγὰς μὲν τῆς αὐτοῦ κατηγορίᾳ τε παραβάσεων νόμων τινῶν καὶ δέει τιμωρίας τῆς ἐπ' αὐτοῖς, πονηρὸς δὲ εἰς τὰ πάντα. καὶ δὴ τότε ἐν τῇ ̔Ρώμῃ διαιτώμενος προσεποιεῖτο μὲν ἐξηγεῖσθαι σοφίαν νόμων τῶν Μωυσέως," "18.82 προσποιησάμενος δὲ τρεῖς ἄνδρας εἰς τὰ πάντα ὁμοιοτρόπους τούτοις ἐπιφοιτήσασαν Φουλβίαν τῶν ἐν ἀξιώματι γυναικῶν καὶ νομίμοις προσεληλυθυῖαν τοῖς ̓Ιουδαϊκοῖς πείθουσι πορφύραν καὶ χρυσὸν εἰς τὸ ἐν ̔Ιεροσολύμοις ἱερὸν διαπέμψασθαι, καὶ λαβόντες ἐπὶ χρείας τοῖς ἰδίοις ἀναλώμασιν αὐτὰ ποιοῦνται, ἐφ' ὅπερ καὶ τὸ πρῶτον ἡ αἴτησις ἐπράσσετο." '18.83 καὶ ὁ Τιβέριος, ἀποσημαίνει γὰρ πρὸς αὐτὸν φίλος ὢν Σατορνῖνος τῆς Φουλβίας ἀνὴρ ἐπισκήψει τῆς γυναικός, κελεύει πᾶν τὸ ̓Ιουδαϊκὸν τῆς ̔Ρώμης ἀπελθεῖν. 18.84 οἱ δὲ ὕπατοι τετρακισχιλίους ἀνθρώπους ἐξ αὐτῶν στρατολογήσαντες ἔπεμψαν εἰς Σαρδὼ τὴν νῆσον, πλείστους δὲ ἐκόλασαν μὴ θέλοντας στρατεύεσθαι διὰ φυλακὴν τῶν πατρίων νόμων. καὶ οἱ μὲν δὴ διὰ κακίαν τεσσάρων ἀνδρῶν ἠλαύνοντο τῆς πόλεως.' ' None
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18.65 4. About the same time also another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome. I will now first take notice of the wicked attempt about the temple of Isis, and will then give an account of the Jewish affairs. 18.66 There was at Rome a woman whose name was Paulina; one who, on account of the dignity of her ancestors, and by the regular conduct of a virtuous life, had a great reputation: she was also very rich; and although she was of a beautiful countece, and in that flower of her age wherein women are the most gay, yet did she lead a life of great modesty. She was married to Saturninus, one that was every way answerable to her in an excellent character. 18.67 Decius Mundus fell in love with this woman, who was a man very high in the equestrian order; and as she was of too great dignity to be caught by presents, and had already rejected them, though they had been sent in great abundance, he was still more inflamed with love to her, insomuch that he promised to give her two hundred thousand Attic drachmae for one night’s lodging; 18.68 and when this would not prevail upon her, and he was not able to bear this misfortune in his amours, he thought it the best way to famish himself to death for want of food, on account of Paulina’s sad refusal; and he determined with himself to die after such a manner, and he went on with his purpose accordingly. 18.69 Now Mundus had a freed-woman, who had been made free by his father, whose name was Ide, one skillful in all sorts of mischief. This woman was very much grieved at the young man’s resolution to kill himself, (for he did not conceal his intentions to destroy himself from others,) and came to him, and encouraged him by her discourse, and made him to hope, by some promises she gave him, that he might obtain a night’s lodging with Paulina; 18.71 She went to some of Isis’s priests, and upon the strongest assurances of concealment, she persuaded them by words, but chiefly by the offer of money, of twenty-five thousand drachmae in hand, and as much more when the thing had taken effect; and told them the passion of the young man, and persuaded them to use all means possible to beguile the woman. 18.72 So they were drawn in to promise so to do, by that large sum of gold they were to have. Accordingly, the oldest of them went immediately to Paulina; and upon his admittance, he desired to speak with her by herself. When that was granted him, he told her that he was sent by the god Anubis, who was fallen in love with her, and enjoined her to come to him. 18.73 Upon this she took the message very kindly, and valued herself greatly upon this condescension of Anubis, and told her husband that she had a message sent her, and was to sup and lie with Anubis; so he agreed to her acceptance of the offer, as fully satisfied with the chastity of his wife. 18.74 Accordingly, she went to the temple, and after she had supped there, and it was the hour to go to sleep, the priest shut the doors of the temple, when, in the holy part of it, the lights were also put out. Then did Mundus leap out, (for he was hidden therein,) and did not fail of enjoying her, who was at his service all the night long, as supposing he was the god; 18.75 and when he was gone away, which was before those priests who knew nothing of this stratagem were stirring, Paulina came early to her husband, and told him how the god Anubis had appeared to her. Among her friends, also, she declared how great a value she put upon this favor, 18.76 who partly disbelieved the thing, when they reflected on its nature, and partly were amazed at it, as having no pretense for not believing it, when they considered the modesty and the dignity of the person. 18.77 But now, on the third day after what had been done, Mundus met Paulina, and said, “Nay, Paulina, thou hast saved me two hundred thousand drachmae, which sum thou sightest have added to thy own family; yet hast thou not failed to be at my service in the manner I invited thee. As for the reproaches thou hast laid upon Mundus, I value not the business of names; but I rejoice in the pleasure I reaped by what I did, while I took to myself the name of Anubis.” 18.78 When he had said this, he went his way. But now she began to come to the sense of the grossness of what she had done, and rent her garments, and told her husband of the horrid nature of this wicked contrivance, and prayed him not to neglect to assist her in this case. So he discovered the fact to the emperor; 18.79 whereupon Tiberius inquired into the matter thoroughly by examining the priests about it, and ordered them to be crucified, as well as Ide, who was the occasion of their perdition, and who had contrived the whole matter, which was so injurious to the woman. He also demolished the temple of Isis, and gave order that her statue should be thrown into the river Tiber;
18.81
5. There was a man who was a Jew, but had been driven away from his own country by an accusation laid against him for transgressing their laws, and by the fear he was under of punishment for the same; but in all respects a wicked man. He, then living at Rome, professed to instruct men in the wisdom of the laws of Moses. 18.82 He procured also three other men, entirely of the same character with himself, to be his partners. These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to send purple and gold to the temple at Jerusalem; and when they had gotten them, they employed them for their own uses, and spent the money themselves, on which account it was that they at first required it of her. 18.83 Whereupon Tiberius, who had been informed of the thing by Saturninus, the husband of Fulvia, who desired inquiry might be made about it, ordered all the Jews to be banished out of Rome; 18.84 at which time the consuls listed four thousand men out of them, and sent them to the island Sardinia; but punished a greater number of them, who were unwilling to become soldiers, on account of keeping the laws of their forefathers. Thus were these Jews banished out of the city by the wickedness of four men.' ' None
21. Lucan, Pharsalia, 5.155, 8.831-8.833, 10.63, 10.271-10.274 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Adoration, warmest, for Isis Campensis • Celer, Maecius, protégé of Isis • Cleopatra VII, as ‘New Isis’ • Domitian, emperor, ‘beloved of Isis’ • Isaeum Campense, temple of Isis • Isaeum Campense, temple of Isis, and sistrum • Isiac • Isiac cults • Isis • Supplication, daily to Queen Isis • Temple, of Isis Campensis, stranger to • Tombs, of Isis • Worshipper, constant, Lucius at temple of Isis Campensis • cultic center of Isis • cultic center of Isis, ‘resort of vice’

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 97; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 328; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 774; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 191, 192, 195, 197, 205, 215; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 400; Putnam et al. (2023), The Poetic World of Statius' Silvae, 253, 254, 258

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5.155 Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro\' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl\'s books
8.831
Some scanty rites to Magnus Fortune gave, Lest he should want all burial. Pale with fear Came Cordus, hasting from his hiding place; Quaestor, he joined Pompeius on thy shore, Idalian Cyprus, bringing in his train A cloud of evils. Through the darkening shades Love for the dead compelled his trembling steps, Hard by the marin of the deep to search And drag to land his master. Through the clouds The moon shone sadly, and her rays were dim; 8.833 Some scanty rites to Magnus Fortune gave, Lest he should want all burial. Pale with fear Came Cordus, hasting from his hiding place; Quaestor, he joined Pompeius on thy shore, Idalian Cyprus, bringing in his train A cloud of evils. Through the darkening shades Love for the dead compelled his trembling steps, Hard by the marin of the deep to search And drag to land his master. Through the clouds The moon shone sadly, and her rays were dim; ' "
10.63
The Parthia fatal to our Roman arms. Now from the stream Pelusian of the Nile, Was come the boyish king, taming the rage of his effeminate people: pledge of peace; And Caesar safely trod Pellaean halls; When Cleopatra bribed her guard to break The harbour chains, and borne in little boat Within the Macedonian palace gates, Caesar unknowing, entered: Egypt's shame; Fury of Latium; to the bane of Rome" 10.271 When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, 10.274 When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, '' None
22. New Testament, 1 Corinthians, 10.1-10.5, 12.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Isis • Isis/Isis mysteries

 Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 93; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 1, 181; Levine Allison and Crossan (2006), The Historical Jesus in Context, 193

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10.1 Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 10.2 καὶ πάντες εἰς τὸν Μωυσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, 10.3 καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον 10.4 καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός· 10.5 ἀλλʼ οὐκ ἐν τοῖς πλείοσιν αὐτῶν ηὐδόκησεν ὁ θεός,κατεστρώθησανγὰρἐν τῇ ἐρήμῳ.
12.2
Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι.'' None
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10.1 Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2 andwere all baptized into Moses in the cloud and in the sea; 10.3 andall ate the same spiritual food; 10.4 and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5 However with most of them, God was notwell pleased, for they were overthrown in the wilderness.
12.2
You know that when you were heathen, you were ledaway to those mute idols, however you might be led.'' None
23. New Testament, Colossians, 3.10 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Isis, • Isis/Isis mysteries

 Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 134; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 234

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3.10 καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν,'' None
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3.10 and have put on the new man, that is being renewed in knowledge after the image of his Creator, '' None
24. New Testament, Romans, 6.4 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Isis • Isis/Isis mysteries

 Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 270; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 55

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6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.'' None
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6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. '' None
25. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aion, and Isis • Alexandria, and Isis Pelagia, and serpent forms • Alexandria, and Isis Pelagia, theology of • Aphrodite, and sea, and Isis • Apuleius, Eleusinian and Isiac initiate, career in Rome • Ass, hateful to Isis • Athenians, call Isis Cecropeian Minerva • Athens, Apuleius at, Isis in • Beasts, wild, and Fortune, in awe of Isis • Buds, grow by command of Isis • Cecropeian Minerva, of Isis among Athenians • Ceres, mother of crops, Eleusinians equate her with Isis • Cologne, and Isis-Hathor-Aphrodite • Commands, of Isis • Corn, discovered by Isis • Cow, image of Isis in procession • Cyprians, call Isis Paphian Venus • Delos, and Isis Pelagia, inscr. from • Delos, and Isis Pelagia, priests at • Demeter, at Eleusis, and rebirth, and Isis • Dikaiosynd, and Isis • Dillon, J., on Isis • Dream, omen of, by Isis and Sarapis, ibid., for priest • Dyad, similarity to Isis • Earth, bodies in, blessed or afflicted by moon-goddess, serpents in, have awe of Isis • Eleusinians, view Isis as Ceres • Eternity, and Isis • Foremost of heavenly beings, of Isis • Hades, spouse of, fire of, and Isis • Hecate, equated with Isis, temple in Antiochia • Highest of deities, of Isis • Horus, and Seth, and crown of Isis • Horus, and Seth, son of Isis • Initiation, needed, rites of Osiris and Isis differ • Io, and Isis • Isiac • Isiac cults • Isis • Isis (goddess and cult) • Isis Panthea • Isis Pharia • Isis, Creator of the Seasons • Isis, Cult of • Isis, DikaiosynS • Isis, Minerva among Athenians • Isis, Mistress of the Universe • Isis, Proserpine among Sicilians • Isis, Saviour Goddess • Isis, Thermuthis • Isis, Thiouis • Isis, Venus among Cyprians • Isis, and Aion • Isis, and Aphrodite • Isis, and Athena, cult in Athens • Isis, and Byblos, voyage to • Isis, and Demeter • Isis, and Eleusis • Isis, and Hades • Isis, and Io • Isis, and Justice • Isis, and Persephone • Isis, and Phoenicia, return from • Isis, and Renenutet • Isis, and Selene • Isis, and Sirius-Sothis • Isis, and corn • Isis, and judgement of the dead • Isis, and sea, mistress of • Isis, and women, mistress of • Isis, as fire of Hades • Isis, as matter • Isis, as mother-goddess • Isis, ass hateful to • Isis, beasts that roam the mountains in awe of • Isis, birds in sky in awe of majesty of • Isis, buds grow by command of • Isis, comparison to World-Soul • Isis, cow as image of, in procession • Isis, cow-headed helmet of • Isis, foremost of heavenly beings • Isis, garments of, stored in temple in province of Achaea • Isis, goddess, mother of Horus • Isis, highest of deities • Isis, in Cologne • Isis, in Herculaneum • Isis, in Ostia • Isis, in Pompeii • Isis, in Rome • Isis, majesty of, birds in awe of • Isis, monsters of sea in awe of • Isis, mother of the stars • Isis, mother of the universe • Isis, name of, single and varied • Isis, pattern of piety given by • Isis, praises of • Isis, priest instructed by • Isis, principle of deity and faith at one with that of Osiris, but initiation differs • Isis, procession of, as Saviour Goddess • Isis, queen of the dead • Isis, rivers controlled by • Isis, seeds sprout by command of • Isis, single form of all gods and goddesses • Isis, single form of all gods and goddesses, single godhead of, adored in various forms • Isis, stars on cloak of, baleful movements of, checked by Isis • Isis, stars on cloak of, mother of stars • Isis, sun and moon ordered by • Isis, tunic of • Isis, visions of, by night, cf. • Isis, with serpent on handle of golden vessel carried by her, serpents that glide in the earth in awe of • Isis,death • Isis-Hathor-Aphrodite, near Cologne • Isis-Ma*at • Isis-Thermuthis • Judgement, of the dead, and Isis • Knot, in cloak of Isis • Linen tunic of Isis, initiate clad in • Linen tunic of Isis, of priests of ritual • Minerva, Cecropeian, name of Isis among Athenians • Monsters, that swim in sea, in awe of Isis • Mother of the stars, of Isis • Mother of the universe, of Isis • Name, single and varied, of Isis • Nauarchos, admiral, in cult of Isis • Ortygian Proserpine, name of Isis among Sicilians • Osiris, great god, supreme father of gods, unconquered, principle of, same as that of Isis, but rites differ • Paphian Venus, name of Isis among Cyprians • Pattern of piety, given by Isis • Perinthus, Isis Aphrodite in • Persephassa, and Isis • Persephone, and Hecate, and Isis • Pharos, and Isis Pelagia • Phoenicia, return of Isis from • Plutarch, De Iside et Osiride • Plutarch, On Isis and Osiris • Pompeii, Iseum in, social origins of Isiacs • Praises, of Isis • Priests, of Isis, offer new barque, priest instructed by Isis • Proserpine, Ortygian, name of Isis among Sicilians • Province, temple of Isis in,with garments of goddess • Queen of the dead, of Isis • Receptacle, identification with Isis • Renenutet, and Isis • Rites, sacred, pledge to service in, rites of Osiris and Isis differ • Rivers, sway of Isis over • Rome, Isis in • Sea, breezes of, ordered by Isis, monsters in, have awe of Isis • Seeds, sprout by command of Isis • Selene, and Isis • Senses, of the Isiac cults • Sicilians, call Isis Ortygian Proserpine • Single form of all gods and goddesses, single godhead of Isis adored in varied forms • Sirius-Sothis, and Isis • Sky, bodies in, blessed or afflicted by moon-goddess, birds in sky in awe of Isis • Sophia, comparison to Isis • Stars, on cloak of Isis, in Egyptian funerary symbolism • Stars, on cloak of Isis, mother of • Stoics, and Isis Panthea • Temple, of Isis, in province of Achaea • Thermuthis-Isis • Thiouis, of Isis • Torch, used by priest in purifying ship of Isis, and Kore • Tunic of Isis • Venus, Paphian, name of Isis among Cyprians • White gleam, of tunic of Isis • Women, in procession of Isis • World, Isis adored in whole of, world other than ours • mysteries, Isis • salvation, by Isis and Sarapis • soul, representation in Isis myth • with awe of Isis

 Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 175; Bernabe et al. (2013), Redefining Dionysos, 419, 421, 425; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 125, 126, 140, 143, 155, 167, 168, 210, 219, 221, 222, 224, 252, 256; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 73, 74, 123, 159, 179; 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, 385; Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 6, 8, 136, 189; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 622, 624; Esler (2000), The Early Christian World, 70; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 140, 202; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 229, 232; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 82; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 40, 43, 126, 140, 142, 143, 145, 149, 151, 162, 170, 181, 194, 215, 219, 225, 254, 283, 299, 313, 324, 330, 331, 339, 349; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 74, 75, 76, 78; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 175, 176; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 114; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 408, 411; O'Brien (2015), The Demiurge in Ancient Thought, 97, 100, 101, 102; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 235; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 150

9 The kings were appointed from the priests or from the military class, since the military class had eminence and honour because of valour, and the priests because of wisdom. But he who was appointed from the military class was at once made one of the priests and a participant in their philosophy, which, for the most part, is veiled in myths and in words containing dim reflexions and adumbrations of the truth, as they themselves intimate beyond question by appropriately placing sphinxes Cf. Clement of Alexandria, Stromateis, v. 5. 31, chap. 5 (p. 664 Potter). before their shrines to indicate that their religious teaching has in it an enigmatical sort of wisdom. In Saïs the statue of Athena, whom they believe to be Isis, bore the inscription: I am all that has been, and is, and shall be, and my robe no mortal has yet uncovered. Moreover, most people believe that Amoun is the name given to Zeus in the land of the Egyptians, Cf. Herodotus, ii. 42. a name which we, with a slight alteration, pronounce Ammon. But Manetho of Sebennytus thinks that the meaning concealed or concealment lies in this word. Hecataeus Cf. Diels, Fragmente der Vorsokratiker, Hecataeus (60), No. B, 8. of Abdera, however, says that the Egyptians use this expression one to another whenever they call to anyone, for the word is a form of address. When they, therefore, address the supreme god, whom they believe to be the same as the Universe, as if he were invisible and concealed, and implore him to make himself visible and manifest to them, they use the word Amoun ; so great, then, was the circumspection of the Egyptians in their wisdom touching all that had to do wTith the gods.' 18 As they relate, Isis proceeded to her son Horus, who was being reared in Buto, Cf. 366 a, infra . and bestowed the chest in a place well out of the way; but Typhon, who was hunting by night in the light of the moon, happened upon it. Recognizing the body he divided it into fourteen parts Cf. 368 a, infra . Diodorus, i. 21, says sixteen parts. and scattered them, each in a different place. Isis learned of this and sought for them again, sailing through the swamps in a boat of papyrus. Cf. Eusebius, Praepar. Evang. v. p. 198 b. This is the reason why people sailing in such boats are not harmed by the crocodiles, since these creatures in their own way show either their fear or their reverence for the goddess. The traditional result of Osiris’s dismemberment is that there are many so-called tombs of Osiris in Egypt Cf. 359 a, 365 a, infra, and Diodorus, i. 21. ; for Isis held a funeral for each part when she had found it. Others deny this and assert that she caused effigies of him to be made and these she distributed among the several cities, pretending that she was giving them his body, in order that he might receive divine honours in a greater number of cities, and also that, if Typhon should succeed in overpowering Horus, he might despair of ever finding the true tomb when so many were pointed out to him, all of them called the tomb of Osiris. Cf. Diodorus, i. 21. of the parts of Osiris’s body the only one which Isis did not find was the male member, Cf. 365 c, infra . for the reason that this had been at once tossed into the river, and the lepidotus, the sea-bream. and the pike had fed upon it Cf. Strabo, xvii. 1. 40 (p. 812). ; and it is from these very fishes the Egyptians are most scrupulous in abstaining. But Isis made a replica of the member to take its place, and consecrated the phallus, Cf. Diodorus, i. 22. 6. in honour of which the Egyptians even at the present day celebrate a festival. 19 Later, as they relate, Osiris carne to Hor us from the other world and exercised and trained him for the battle. After a time Osiris asked Hor us what he held to be the most noble of all things. When Florus replied, To avenge one’s father and mother for evil done to them, Osiris then asked him what animal he considered the most useful for them who go forth to battle; and when Horus said, A horse, Osiris was surprised and raised the question why it was that he had not rather said a lion than a horse. Horus answered that a lion was a useful thing for a man in need of assistance, but that a horse served best for cutting off the flight of an enemy and annihilating him. When Osiris heard this he was much pleased, since he felt that Horus had now an adequate preparation. It is said that, as many were continually transferring their allegiance to Horus, Typhon’s concubine, Thueris, also came over to him; and a serpent which pursued her was cut to pieces by Horus’s men, and now, in memory of this, the people throw down a rope in their midst and chop it up. Now the battle, as they relate, lasted many days and Horus prevailed. Isis, however,to whom Typhon was delivered in chains, did not cause him to be put to death, but released him and let him go. Horus could not endure this with equanimity, but laid hands upon his mother and wrested the royal diadem from her head; but Hermes put upon her a helmet like unto the head of a cow. Typhon formally accused Horus of being an illegitimate child, but with the help of Hermes to plead his cause it was decided by the gods that he also was legitimate. Typhon was then overcome in two other battles. Osiris consorted with Isis after his death, and she became the mother of Harpocrates, untimely born and weak in his lower limbs. Cf. 377 b, infra . 27 Stories akin to these and to others like them they say are related about Typhon; how that, prompted by jealousy and hostility, he wrought terrible deeds and, by bringing utter confusion upon all things, filled the whole Earth, and the ocean as well, with ills, and later paid the penalty therefor. But the avenger, the sister and wife of Osiris, after she had quenched and suppressed the madness and fury of Typhon, was not indifferent to the contests and struggles which she had endured, nor to her own wanderings nor to her manifold deeds of wisdom and many feats of bravery, nor would she accept oblivion and silence for them, but she intermingled in the most holy rites portrayals and suggestions and representations of her experiences at that time, and sanctified them, both as a lesson in godliness and an encouragement for men and women who find themselves in the clutch of like calamities. She herself and Osiris, translated for their virtues from good demigods into gods, Cf. 363 e, infra . as were Heracles and Dionysus later, Cf. Moralia, 857 d. not incongruously enjoy double honours, both those of gods and those of demigods, and their powers extend everywhere, but are greatest in the regions above the earth and beneath the earth. In fact, men assert that Pluto is none other than Serapis and that Persephonê is Isis, even as Archemachus Müller, Frag. Hist. Graec. iv. p. 315, no. 7. of Euboea has said, and also Heracleides Ponticus Ibid. ii. 198 or Frag. 103, ed. Voss. who holds the oracle in Canopus to be an oracle of Pluto. 28 Ptolemy Soter saw in a dream the colossal statue of Pluto in Sinope, not knowing nor having ever seen how it looked, and in his dream the statue bade him convey it with all speed to Alexandria. He had no information and no means of knowing where the statue was situated, but as he related the vision to his friends there was discovered for him a much travelled man by the name of Sosibius, who said that he had seen in Sinopê just such a great statue as the king thought he saw. Ptolemy, therefore, sent Soteles and Dionysius, who, after a considerable time and with great difficulty, and not without the help of divine providence, succeeded in stealing the statue and bringing it away. Cf. Moralia, 984 a; Tacitus, Histories, iv. 83-84, who tells the story more dramatically and with more detail; Clement of Alexandria, Protrepticus, iv. 48 (p. 42 Potter); Origen, Against Celsus, v. 38. When it had been conveyed to Egypt and exposed to view, Timotheus, the expositor of sacred law, and Manetho of Sebennytus, and their associates, conjectured that it was the statue of Pluto, basing their conjecture on the Cerberus and the serpent with it, and they convinced Ptolemy that it was the statue of none other of the gods but Serapis. It certainly did not bear this name when it came from Sinope, but, after it had been conveyed to Alexandria, it took to itself the name which Pluto bears among the Egyptians, that of Serapis. Moreover, since Heracleitus Cf. Diels, Frag. der Vorsokratiker, i. 81, Heracleitus no. 14. the physical philosopher says, The same are Hades and Dionysus, to honour whom they rage and rave, people are inclined to come to this opinion. In fact, those who insist that the body is called Hades, since the soul is, as it were, deranged and inebriate when it is in the body, are too frivolous in their use of allegory. It is better to identify Osiris with Dionysus Cf. 356 b, supra, and 364 d, infra . and Serapis with Osiris, Cf. 376 a, infra, and Pauly-Wissowa, s.v. Sarapis (vol. i. a, col. 2394). who received this appellation at the time when he changed his nature. For this reason Serapis is a god of all peoples in common, even as Osiris is; and this they who have participated in the holy rites well know. 30 Now Osiris and Isis changed from good minor deities into gods. Cf. 361 e, supra . But the power of Typhon, weakened and crushed, but still fighting and strugglingagainst extinction, they try to console and mollify by certain sacrifices; but again there are times when, at certain festivals, they humiliate and insult him by assailing red-headed men with jeering, and by throwing an ass over the edge of a precipice, as the people of Kopto do, because Typhon had red hair and in colour resembled an ass. Cf. 359 e, supra, and 364 a, infra ; for Kopto Cf. 356 d. The people of Busiris Cf. Moralia, 150 e-f. and Lycopolis do not use trumpets at all, because these make a sound like an ass Cf. Aelian, De Natura Animalium, x. 28. ; and altogether they regard the ass as an unclean animal dominated by some higher power because of its resemblance to Typhon, Cf. Moralia, 150 f. and when they make cakes at their sacrifices in the month of Paÿni and of Phaophi they imprint upon them the device of an ass tied by a rope. Cf. 371 d, infra . Moreover, in the sacrifice to the Sun they enjoin upon the worshippers not to wear any golden ornaments nor to give fodder to an ass. It is plain that the adherents of Pythagoras hold Typhon to be a daemonic power; for they say that he was born in an even factor of fifty-six; and the dominion of the triangle belongs to Hades, Dionysus, and Ares, that of the quadrilateral to Rhea, Aphroditê, Demeter, Hestia, and Hera, that of the dodecagon to Zeus, As the chief of the twelve gods presumably; Cf. Herodotus, ii. 4. and that of a polygon of fifty-six sides to Typhon, as Eudoxus has recorded. 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. 36 Not only the Nile, but every form of moisture Cf. 366 a, 371 b, infra, and 729 b. they call simply the effusion of Osiris; and in their holy rites the water jar in honour of the god heads the procession. Cf. Clement of Alexandria, Stromateis, vi. 31. 1 (p. 758 Potter). And by the picture of a rush they represent a king and the southern region of the world, Such a symbol exists on Egyptian monuments. and the rush is interpreted to mean the watering and fructifying of all things, and in its nature it seems to bear some resemblance to the generative member. Moreover, when they celebrate the festival of the Pamylia which, as has been said, 355 e, supra . is of a phallic nature, they expose and carry about a statue of which the male member is triple Cf. 371 f, infra, Herodotus, ii. 48, and Egyptian monuments. ; for the god is the Source, and every source, by its fecundity, multiplies what proceeds from it; and for many times we have a habit of saying thrice, as, for example, thrice happy, Homer, Od. v. 306, and vi. 154. It is interesting that G. H. Palmer translates this most happy. and Bonds, even thrice as many, unnumbered, Ibid. viii. 340. unless, indeed, the word triple is used by the early writers in its strict meaning; for the nature of moisture, being the source and origin of all things, created out of itself three primal material substances, Earth, Air, and Fire. In fact, the tale that is annexed to the legend to the effect that Typhon cast the male member of Osiris into the river, and Isis could not find it, but constructed and shaped a replica of it, and ordained that it should be honoured and borne in processions, Cf. 358 b, supra . plainly comes round to this doctrine, that the creative and germinal power of the god, at the very first, acquired moisture as its substance, and through moisture combined with whatever was by nature capable of participating in generation. There is another tale current among the Egyptians, that Apopis, brother of the Sun, made Avar upon Zeus, and that because Osiris espoused Zeus’s cause and helped him to overthrow his enemy, Zeus adopted Osiris as his son and gave him the name of Dionysus. It may be demonstrated that the legend contained in this tale has some approximation to truth so far as Nature is concerned; for the Egyptians apply the name Zeus to the wind, Cf. Diodorus, i. 12. 2. and whatever is dry or fiery is antagonistic to this. This is not the Sun, but it has some kinship with the Sun; and the moisture, by doing away with the excess of dryness, increases and strengthens the exhalations by which the wind is fostered and made vigorous. 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. 38 of the stars the Egyptians think that the Dog-star is the star of Isis, Cf. 359 d, supra, and 376 a, infra . because it is the bringer of water. In the Nile. They also hold the Lion in honour, and they adorn the doorways of their shrines with gaping lions’ heads, Cf. Moralia, 670 c; Horapollo, Hieroglyphica, i. 21. because the Nile overflows When for the first time the Sun comes into conjunction with Leo. Aratus, Phaenomena, 151. The Dog-star rises at about the same time. As they regard the Nile as the effusion of Osiris, Cf. the note on 365 b, supra . so they hold and believe the earth to be the body of Isis, not all of it, but so much of it as the Nile covers, fertilizing it and uniting with it. Cf. 363 d, supra . From this union they make Horus to be born. The all-conserving and fostering Hora, that is the seasonable tempering of the surrounding air, is Horus, who they say was brought up by Leto in the marshes round about Buto Cf. 357 f, supra . ; for the watery and saturated land best nurtures those exhalations which quench and abate aridity and dryness. The outmost parts of the land beside the mountains and bordering on the sea the Egyptians call Nephthys. This is why they give to Nephthys the name of Finality, Cf. 355 f, supra, and 375 b, infra . and say that she is the wife of Typhon. Whenever, then, the Nile overflows and with abounding waters spreads far away to those who dwell in the outermost regions, they call this the union of Osiris with Nephthys, Cf. the note on 356 e, supra . which is proved by the upspringing of the plants. Among these is the melilotus, Cf. 356 f, supra . by the wilting and failing of which, as the story goes, Typhon gained knowledge of the wrong done to his bed. So Isis gave birth to Horus in lawful wedlock, but Nephthys bore Anubis clandestinely. However, in the chronological lists of the kings they record that Nephthys, after her marriage to Typhon, was at first barren. If they say this, not about a woman, but about the goddess, they must mean by it the utter barrenness and unproduetivity of the earth resulting from a hard-baked soil. 50 For this reason they assign to him the most stupid of the domesticated animals, the ass, and of the wild animals, the most savage, the crocodile and the hippopotamus. In regard to the ass we have already supra, 362 f. offered some explanation. At Hermopolis they point out a statue of Typhon in the form of an hippopotamus, on whose back is poised a hawk fighting with a serpent. By the hippopotamus they mean to indicate Typhon, and by the hawk a power and rule, which Typhon strives to win by force, oftentimes without success, being confused by his wickedness and creating confusion The text and significance of this passage are none too clear. For this reason, when they offer sacrifice on the seventh day of the month Tybi, which they call the Coming of Isis from Phoenicia, they imprint on their sacred cakes the image of an hippopotamus tied fast. In the town of Apollonopolis it is an established custom for every person without exception to eat, of a crocodile Cf. Herodotus, ii. 69; Aelian, De Natura Animalium, x. 21; Strabo, xvii. 1. 47 (p. 817). ; and on one day they hunt as many as they can and, after killing them, cast them down directly opposite the temple. And they relate that Typhon escaped Horus by turning into a crocodile, and they would make out that all animals and plants and incidents that are bad and harmful are the deeds and parts and movements of Typhon. 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 . 53 Isis is, in fact, the female principle of Nature, and is receptive of every form of generation, in accord with which she is called by Plato Cf. Plato, Timaeus, 49 a and 51 a; also Moralia, 1014 d, 1015 d, and 1023 a. the gentle nurse and the all-receptive, and by most people has been called by countless names, since, because of the force of Reason, she turns herself to this thing or that and is receptive of all manner of shapes and forms. She has an innate love for the first and most domit of all things, which is identical with the good, and this she yearns for and pursues; but the portion which comes from evil she tries to avoid and to reject, for she serves them both as a place and means of growth, but inclines always towards the better and offers to it opportunity to create from her and to impregnate her with effluxes and likenesses in which she rejoices and is glad that she is made pregt and teeming with these creations. For creation is the image of being in matter, and the thing created is a picture of reality. 68 Wherefore in the study of these matters it is especially necessary that we adopt, as our guide in these mysteries, the reasoning that comes from philosophy, and consider reverently each one of the things that are said and done, so that, to quote Theodorus, Cf. Moralia, 467 b. who said that while he offered the good word with his right hand some of his auditors received it in their left, we may not thus err by accepting in a different spirit the things that the laws have dictated admirably concerning the sacrifices and festivals. The fact that everything is to be referred to reason we may gather from the Egyptians themselves; for on the nineteenth day of the first month, when they are holding festival in honour of Hermes, they eat honey and a fig; and as they eat they say, A sweet thing is Truth. The amulet Cf. 377 b, supra . of Isis, which they traditionally assert that she hung about her neck, is interpreted a true voice. And Harpocrates is not to be regarded as an imperfect and an infant god, nor some deity or other that protects legumes, but as the representative and corrector of unseasoned, imperfect, and inarticulate reasoning about the gods among mankind. For this reason he keeps his finger on his lips in token of restrained speech or silence. In the month of Mesorê they bring to him an offering of legumes and say, The tongue is luck, the tongue is god. of the plants in Egypt they say that the persea is especially consecrated to the goddess because its fruit resembles a heart and its leaf a tongue. The fact is that nothing of mans usual possessions is more divine than reasoning, especially reasoning about the gods; and nothing has a greater influence toward happiness. For this reason we give instructions to anyone who comes down to the oracle here to think holy thoughts and to speak words of good omen. But the mass of mankind act ridiculously in their processions and festivals in that they proclaim at the outset the use of words of good omen, The regular proclamation ( εὐφημεῖτε ) used by the Greeks at the beginning of any ceremony. but later they both say and think the most unhallowed thoughts about the very gods. 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. 80 Cyphi Cf. Müller, Frag. Hist. Graec. ii. p. 616 (Manetho, frag. 84). An interesting note in Parthey’s edition (pp. 277-280) describes the different kinds of cyphi mentioned in ancient writers, and gives in modern terms recipes for three. is a compound composed of sixteen ingredients: honey, wine, raisins, cyperus, resin, myrrh, aspalathus, seselis, mastich, bitumen, rush, sorrel, and in addition to these both the junipers, of which they call one the larger and one the smaller, cardamum, and calamus. These are compounded, not at random, but while the sacred writings are being read to the perfumers as they mix the ingredients. As for this number, even if it appears quite clear that it is the square of a square and is the only one of the numbers forming a square that has its perimeter equal to its area, Cf. 367 f, supra . and deserves to be admired for this reason, yet it must be said that its contribution to the topic under discussion is very slight. Most of the materials that are taken into this compound, inasmuch as they have aromatic properties, give forth a sweet emanation and a beneficent exhalation, by which the air is changed, and the body, being moved gently and softly Cf. Moralia, 1087 e. by the current, acquires a temperament conducive to sleep; and the distress and strain of our daily carking cares, as if they were knots, these exhalations relax and loosen without the aid of wine. The imaginative faculty that is susceptible to dreams it brightens like a mirror, and makes it clearer no less effectively than did the notes of the lyre which the Pythagoreans Cf. Plato, Timaeus, 45 d, and Quintilian, ix. 4. 12. used to employ before sleeping as a charm and a cure for the emotional and irrational in the soul. It is a fact that stimulating odours often recall the failing powers of sensation, and often again lull and quiet them when their emanations are diffused in the body by virtue of their ethereal qualities; even as some physicians state that sleep supervenes when the volatile portion of our food, gently permeating the digestive tract and coming into close contact with it, produces a species of titillation. They use cyphi as both a potion and a salve; for taken internally it seems to cleanse properly the internal organs, since it is an emollient. Apart from this, resin and myrrh result from the action of the sun when the trees exude them in response to the heat. of the ingredients which compose cyphi, there are some which delight more in the night, that is, those which are wont to thrive in cold winds and shadows and dews and dampness. For the light of day is single and simple, and Pindar Pindar, Olympian Odes, i. 6. says that the sun is seen through the deserted aether. But the air at night is a composite mixture made up of many lights and forces, even as though seeds from every star were showered down into one place. Very appropriately, therefore, they burn resin and myrrh in the daytime, for these are simple substances and have their origin from the sun; but the cyphi, since it is compounded of ingredients of all sorts of qualities, they offer at nightfall. Some think the essay ends too abruptly; others think it is quite complete; each reader may properly have his own opinion. 355e The Egyptians even now call these five days intercalated and celebrate them as the birthdays of the gods. They relate that on the first of these days Osiris was born, and at the hour of his birth a voice issued forth saying, "The Lord of All advances to the light." But some relate that a certain Pamyles, while he was drawing water in Thebes, heard a voice issuing from the shrine of Zeus, which bade him proclaim with a loud voice that a mighty and beneficent king, Osiris, had been born; and for this Cronus entrusted to him the child Osiris, which he brought up. It is in his honour that the festival of Pamylia is celebrated, a festival which resembles the phallic processions. 369c without sense or reason or guidance, nor is there one Reason which rules and guides it by rudders, as it were, or by controlling reins, but, inasmuch as Nature brings, in this life of ours, many experiences in which both evil and good are commingled, or better, to put it very simply, Nature brings nothing which is not combined with something else, we may assert that it is not one keeper of two great vases who, after the manner of a barmaid, deals out to us our failures and successes in mixture, but it has come about, as the result of two opposed principles and two antagonistic forces, one of which guides us along a straight course to the right, while the other turns us aside and backward, that our life is complex, and so also is the universe; and if this is not true of the whole of it, 369d yet it is true that this terrestrial universe, including its moon as well, is irregular and variable and subject to all manner of changes. For if it is the law of nature that nothing comes into being without a cause, and if the good cannot provide a cause for evil, then it follows that Nature must have in herself the source and origin of evil, just as she contains the source and origin of good. The great majority and the wisest of men hold this opinion: they believe that there are two gods, rivals as it were, the one the Artificer of good and the other of evil. There are also those who call the better one a god and the other a daemon, 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. 372e and Eudoxus asserts that Isis is a deity who presides over love affairs. These people may lay claim to a certain plausibility, but no one should listen for a moment to those who make Typhon to be the Sun. 373b being driven hither from the upper reaches, and fighting against Horus, whom Isis brings forth, beholden of all, as the image of the perceptible world. Therefore it is said that he is brought to trial by Typhon on the charge of illegitimacy, as not being pure nor uncontaminated like his father, reason unalloyed and unaffected of itself, but contaminated in his substance because of the corporeal element. He prevails, however, and wins the case when Hermes, that is to say Reason, testifies and points out that Nature, by undergoing changes of form with reference to the perceptible, duly brings about the creation of the world. 378c And Harpocrates is not to be regarded as an imperfect and an infant god, nor some deity or other that protects legumes, but as the representative and corrector of unseasoned, imperfect, and inarticulate reasoning about the gods among mankind. For this reason he keeps his finger on his lips in token of restrained speech or silence. In the month of Mesorê they bring to him an offering of legumes and say, "The tongue is luck, the tongue is god." of the plants in Egypt they say that the persea is especially consecrated to the goddess because its fruit resembles a heart and its leaf a tongue. The fact is that nothing of man\'s usual possessions is more divine than reasoning, especially reasoning about the gods; and nothing has a greater influence toward happiness. 379e Dog you shall be, pet of bright Hecatê. But the great majority of the Egyptians, in doing service to the animals themselves and in treating them as gods, have not only filled their sacred offices with ridicule and derision, but this is the least of the evils connected with their silly practices. There is engendered a dangerous belief, which plunges the weak and innocent into sheer superstition, and in the case of the more cynical and bold, goes off into atheistic and brutish reasoning. Wherefore it is not inappropriate to rehearse in some detail what seem to be the facts in these matters. The notion that the gods, in fear of Typhon, changed themselves into these animals, ' None
26. Tacitus, Annals, 2.85 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Caligula, builds temple of Isis • Campensis, Isis worshipped as, in Rome • Isis • Isis Campensis • Isis cult, banned from Rome • Isis, in Rome • Isis, supplication daily to • Isis, supreme goddess, admonitions of, supreme divinity of Queen Isis, daily supplication to • Rome, Isis in • Rome, expulsion of Jews and Isis followers • Temple, of Isis Campensis • priests, of Isis

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 99; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 327; Isaac (2004), The invention of racism in classical antiquity, 362; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 43, 427; Mueller (2002), Roman Religion in Valerius Maximus, 53; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 280, 281, 282, 284

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2.85 Eodem anno gravibus senatus decretis libido feminarum coercita cautumque ne quaestum corpore faceret cui avus aut pater aut maritus eques Romanus fuisset. nam Vistilia praetoria familia genita licentiam stupri apud aedilis vulgaverat, more inter veteres recepto, qui satis poenarum adversum impudicas in ipsa professione flagitii credebant. exactum et a Titidio Labeone Vistiliae marito cur in uxore delicti manifesta ultionem legis omisisset. atque illo praetendente sexaginta dies ad consultandum datos necdum praeterisse, satis visum de Vistilia statuere; eaque in insulam Seriphon abdita est. actum et de sacris Aegyptiis Iudaicisque pellendis factumque patrum consultum ut quattuor milia libertini generis ea superstitione infecta quis idonea aetas in insulam Sardiniam veherentur, coercendis illic latrociniis et, si ob gravitatem caeli interissent, vile damnum; ceteri cederent Italia nisi certam ante diem profanos ritus exuissent.'' None
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2.85 \xa0In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles\' list â\x80\x94 the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife\'s manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â\x80\x94 Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. <'' None
27. Tacitus, Histories, 3.74.1, 4.81, 4.83-4.84 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Asklepios temple, establishment of Isis cult • Domitian, emperor, ‘beloved of Isis’ • Dreams (in Greek and Latin literature), Plutarch, On Isis and Osiris • Isaeum Campense, temple of Isis • Isis • Isis cult, banned from Rome • Isis, appearance in dream of Ptolemy IV(?) • Isis, spread of cult to Antioch • invidia, Isis, cult of

 Found in books: Isaac (2004), The invention of racism in classical antiquity, 362; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 124; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 359; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 121

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3.74.1 \xa0Domitian was concealed in the lodging of a temple attendant when the assailants broke into the citadel; then through the cleverness of a freedman he was dressed in a linen robe and so was able to join a crowd of devotees without being recognized and to escape to the house of Cornelius Primus, one of his father's clients, near the Velabrum, where he remained in concealment. When his father came to power, Domitian tore down the lodging of the temple attendant and built a small chapel to Jupiter the Preserver with an altar on which his escape was represented in a marble relief. Later, when he had himself gained the imperial throne, he dedicated a great temple of Jupiter the Guardian, with his own effigy in the lap of the god. Sabinus and Atticus were loaded with chains and taken before Vitellius, who received them with no angry word or look, although the crowd cried out in rage, asking for the right to kill them and demanding rewards for accomplishing this task. Those who stood nearest were the first to raise these cries, and then the lowest plebeians with mingled flattery and threats began to demand the punishment of Sabinus. Vitellius stood on the steps of the palace and was about to appeal to them, when they forced him to withdraw. Then they ran Sabinus through, mutilated him, and cut off his head, after which they dragged his headless body to the Gemonian stairs." "
4.81
\xa0During the months while Vespasian was waiting at Alexandria for the regular season of the summer winds and a settled sea, many marvels continued to mark the favour of heaven and a certain partiality of the gods toward him. One of the common people of Alexandria, well known for his loss of sight, threw himself before Vespasian's knees, praying him with groans to cure his blindness, being so directed by the god Serapis, whom this most superstitious of nations worships before all others; and he besought the emperor to deign to moisten his cheeks and eyes with his spittle. Another, whose hand was useless, prompted by the same god, begged Caesar to step and trample on it. Vespasian at first ridiculed these appeals and treated them with scorn; then, when the men persisted, he began at one moment to fear the discredit of failure, at another to be inspired with hopes of success by the appeals of the suppliants and the flattery of his courtiers: finally, he directed the physicians to give their opinion as to whether such blindness and infirmity could be overcome by human aid. Their reply treated the two cases differently: they said that in the first the power of sight had not been completely eaten away and it would return if the obstacles were removed; in the other, the joints had slipped and become displaced, but they could be restored if a healing pressure were applied to them. Such perhaps was the wish of the gods, and it might be that the emperor had been chosen for this divine service; in any case, if a cure were obtained, the glory would be Caesar's, but in the event of failure, ridicule would fall only on the poor suppliants. So Vespasian, believing that his good fortune was capable of anything and that nothing was any longer incredible, with a smiling countece, and amid intense excitement on the part of the bystanders, did as he was asked to do. The hand was instantly restored to use, and the day again shone for the blind man. Both facts are told by eye-witnesses even now when falsehood brings no reward." 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
28. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Cordova, Isis in • Delos, and Isis Pelagia, priests at • Isaeum Campense, temple of Isis, female devotees of • Isis • Isis Pelagia, on lamps • Isis, in Pompeii • Isis, in Pratum novum, near Cordova

 Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 196; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 127; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 114

29. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Celer, Maecius, protégé of Isis • Cleopatra VII, as ‘New Isis’ • Domitian, emperor, ‘beloved of Isis’ • Guest-friendship in Egypt, and Io-Isis • Io, transformed into Isis • Isaeum Campense, temple of Isis • Isaeum Campense, temple of Isis, ancient and contemporary • Isaeum Campense, temple of Isis, and festivals • Isaeum Campense, temple of Isis, and grain shipments • Isaeum Campense, temple of Isis, and sistrum • Isaeum Campense, temple of Isis, anthropomorphic and theriomorphic • Isaeum Campense, temple of Isis, female devotees of • Isis • Plutarch, On Isis and Osiris • Tombs, of Isis • cultic center of Isis • cultic center of Isis, ‘resort of vice’

 Found in books: Gruen (2011), Rethinking the Other in Antiquity, 111; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 127, 187, 188, 189, 190, 191, 192, 194, 195, 197, 198, 199, 201, 202, 203, 204, 205, 206, 215; Putnam et al. (2023), The Poetic World of Statius' Silvae, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 272

30. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Caligula, builds temple of Isis • Campensis, Isis worshipped as, in Rome • Isis • Isis Campensis • Isis, in Rome • Isis, supplication daily to • Isis, supreme goddess, admonitions of, supreme divinity of Queen Isis, daily supplication to • Rome, Isis in • Rome, expulsion of Jews and Isis followers • Temple, of Isis Campensis

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 99, 103; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 327; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 43, 427; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 281

31. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Athenodoros dipinto as aretalogy, for Isis • Dream interpreters/interpretation (Greece and Rome), at sanctuaries of Isis and Sarapis • Isis and Sarapis, as Theoi Soteres • Isis, and incubation • Isis, at Tithorea • Isis, in worshipers dreams • Isis, question of healing with Sarapis • Maroneia Egyptian sanctuary Isis aretalogy • Maroneia Egyptian sanctuary Isis aretalogy, priesthoods of Sarapis and Isis • Sarapis, question of healing with Isis • Tyche/Fortuna (Isis)

 Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 124; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 98; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 332, 390

32. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Alexandria, and Isis Pelagia, and Isis-Nemesis • Alexandria, and Isis Pelagia, oracle of Sarapis in • Caligula, builds temple of Isis • Campensis, Isis worshipped as, in Rome • Delos, and Isis Pelagia, priests at • Dikaiosynd, and Isis • Egg, used in purifying ship of Isis • Horus, and Seth, healed by Isis • Isaeum Campense, temple of Isis, and grain shipments • Isaeum Campense, temple of Isis, female devotees of • Isiac • Isiac cults • Isis • Isis Campensis • Isis Pelagia, on lamps • Isis, Creator of the Seasons • Isis, Mistress of the Universe • Isis, Rhamnusia to some • Isis, Saviour Goddess • Isis, and Nemesis • Isis, and dreams • Isis, and judgement of the dead, cf. • Isis, and shipwrecked • Isis, and women, mistress of • Isis, as healing goddess • Isis, in Herculaneum • Isis, in Pompeii • Isis, in Rome • Isis, in Tithorea, Phocis • Isis, mother of the stars • Isis, moved by prayers • Isis, procession of, as Saviour Goddess • Isis, punishment by • Isis, stars on cloak of, mother of stars • Isis, statement of, to Lucius • Isis, supplication daily to • Isis, supreme goddess, admonitions of, supreme divinity of Queen Isis, daily supplication to • Isis-Dikaiosyne • Isis-Hecate • Isis-Ma*at • Isis-Nemesis • Isis-Thesmophoros • Minerva, Cecropeian, name of Isis among Athenians • Mother of the stars, of Isis • Nauarchos, admiral, in cult of Isis • Nemesis, and Isis • Plutarch, De Iside et Osiride • Plutarch, On Isis and Osiris • Pompeii, Iseum in, social origins of Isiacs • Prayer, to moon-goddess, over ship of Isis • Priest, chief, utters prayers over ship of Isis, and purifies it • Priests, of Isis, offer new barque, priests of ritual • Rhamnusia, equated with Isis • Rome, Isis in • Rome, expulsion of Jews and Isis followers • Sacrifice, Isiac • Sistrum = bronze rattle, carried by Isis, sistrums of initiates, bronze, silver, gold • Snake, in cult of Isis • Stars, on cloak of Isis, mother of • Sulphur, used in purifying ship of Isis • Temple, of Isis Campensis • Tithorea, Phocis, temple of Isis in • Torch, used by priest in purifying ship of Isis • Women, in procession of Isis • invidia, Isis, cult of

 Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 165; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 97; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 71; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 139, 153, 170, 181, 193, 261, 327; Gruen (2011), Rethinking the Other in Antiquity, 111; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 127, 188; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 398, 410, 413; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 283; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 359; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 146

33. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Isis • Isis/Isis mysteries

 Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 270; Levine Allison and Crossan (2006), The Historical Jesus in Context, 329

34. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Isaeum Campense, temple of Isis • Isis

 Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 204; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 131

35. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Isis

 Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 45; Gorain (2019), Language in the Confessions of Augustine, 105

36. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Isis • Plutarch, On Isis and Osiris

 Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 166; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 415

37. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Isiac • Isiac cults • Isis • Isis, goddess, mother of Horus • Plutarch, De Iside et Osiride

 Found in books: Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 6; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 411

38. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Isis

 Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 254; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 76

39. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Isis

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 428; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 198

40. Apuleius, The Golden Ass, 1.1, 1.1.3, 1.1.4, 1.2, 1.8, 1.23, 1.24, 2.3, 2.4, 2.5, 2.11, 2.17, 2.28, 3.17, 3.21, 3.22, 3.23, 4.23, 4.27, 4.28-6.24, 5.29, 6.25.1, 7.3, 7.21, 8.24, 8.27, 8.28, 9.10, 9.31, 9.37, 9.38, 10.21, 10.22, 10.29, 10.30, 10.31, 10.32, 10.34, 10.35, 11, 11.1, 11.2, 11.3, 11.4, 11.5, 11.5.1, 11.5.2, 11.6, 11.6.2, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.25.3, 11.25.4, 11.26, 11.27, 11.28, 11.29, 11.30.5 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Africans, call Isis Queen Isis • Alexandria, and Isis Pelagia, and Isis Pronoia • All-powerful goddess, Isis • Apuleius, Eleusinian and Isiac initiate • Apuleius, Eleusinian and Isiac initiate, career in Rome • Ass, hateful to Isis, and sacred rite • Ass, hateful to Isis, removes loathsome skin • Ass, hateful to Isis, spot where ass had lain • Ass, hateful to Isis, with wings • Athenodoros dipinto as aretalogy, for Isis • Baskets, with spices and offerings, loaded on ship of Isis • Beak, curving, of stern of ship of Isis • Blessed, of priesthood, of Lucius, as one favoured by Isis • Blessings, of Isis • Boughs, presented, with greenery and garlands, in temple of Isis • Breezes, of sea, and Isis, and trees in spring • Breezes, of sea, and Isis, breezes blow by command of Isis • Bronze rattle, carried by Isis • Citrus-wood, in ship of Isis • Cloak of Isis, black, stars on • Cloak, of Isis-devotee, given to Lucius • Cloak, of Isis-devotee, given to Lucius, precious cloak worn by initiate • Cloak, of Isis-devotee, given to Lucius, white cloak calls for happier face • Commands, of Isis • Commands, of Isis, breezes and rain-clouds by command of • Constellations, divine association of, move for Isis • Cow, image of Isis in procession • Delos Sarapieia, cult of Isis • Delos, and Isis Pelagia, priests at • Demeter, at Eleusis, and rebirth, and Isis • Dionysia, priestess of Isis • Divine beings, rejoice for Isis • Election, Isis elects people near end of life, markedly favoured by her grace • Elements, mistress of, slaves of Isis • Eleusinian, Orpheus, Orphic, Samothracian, Isis • Ethiopians, give Isis her true name • Exclusive claim, of Isis • Fate, and misfortunes, hostile fate has no power over believers in Isis • Favour, of Isis • Favour, of Isis, glorious favour of Isis • Favour, of Isis, to Lucius with beneficent grace • Flowers, in crown of Isis, bouquets • Fortune, overcome by providence of Isis • Garlands, presented in temple of Isis • Gematen, Isis in • Glory, promised by Isis • Gods, with human feet in procession, illumined by light of Isis • Gold cup, gold leaf, on stern of ship of Isis • Gortyn, Isis in, crypts of Iseum • Happy blessed man, of Lucius as one favoured by Isis • Happy, people call Lucius, happy life, promised by Isis • Heaven, stars of, created by Isis • Hell, gates of, in power of Isis, hell trampled under feet of Isis • Hermuthis, and Isis • Hieraphoroi, of Isis • Ḥor of Sebennytos, and Isis • Ḥor of Sebennytos, seeking Isis prescription for Cleopatra II • Initiation, Isis urges, day indicated by will of goddess • Initiation, Isis urges, priest for rites chosen by her foresight • Initiation, needed, rites of Osiris and Isis differ • Isiakoi, Temple of Isis at Pompeii • Isis • Isis (goddess) • Isis = Queen Mother in Gematen • Isis Nemesis Adrasteia • Isis Pelagia • Isis Pelagia, on lamps • Isis Pharia • Isis and initiation, urges it, day indicated by her will • Isis and initiation, urges it, indicates sum needed for ceremonies • Isis and initiation, urges it, priest for rites chosen by her foresight • Isis in Ovids Metamorphoses • Isis in Ovids Metamorphoses , cult of Isis in Rome • Isis in Ovids Metamorphoses , transnational identity of • Isis, • Isis, Aegyptia • Isis, Creator of the Seasons • Isis, Der Beistand der Isis • Isis, Isiaci • Isis, Isis Sōteira • Isis, Mistress of the Universe • Isis, Navigium Isidis (festival) • Isis, Saviour Goddess • Isis, a Fortune who is not blind but sees • Isis, all-powerful goddess • Isis, and Demeter • Isis, and Meroe • Isis, and Nile • Isis, and Re* • Isis, and Sirius-Sothis • Isis, and aretalogies • Isis, and elements, mistress of, they are her slaves • Isis, and water • Isis, as Pronoia • Isis, as healing god • Isis, as oracular god • Isis, at Delos • Isis, at Kenchreai • Isis, at Philae • Isis, at Rome • Isis, at Tithorea • Isis, blessings of • Isis, breezes of sea and, breezes blow by command of • Isis, called Queen Isis by Ethiopians, Africans and Egyptians • Isis, carries bronze rattle • Isis, carries golden vessel • Isis, chamber of, in temple • Isis, chaste • Isis, cloak of, black, stars and half-moon on • Isis, commands of, breezes and rain-clouds by command of • Isis, constellations move for • Isis, countenance and godhead of, stored in memory • Isis, cow as image of, in procession • Isis, creator of all • Isis, creator of the stars • Isis, cult of, Panthea • Isis, daughter of Prometheus • Isis, eminent goddess • Isis, exclusive claim of • Isis, favour of • Isis, feet of, kissed • Isis, fertile image of, as cow • Isis, garments of, stored in temple in province of Achaea • Isis, glory promised by • Isis, goddess of many names • Isis, goddess, mother of Horus • Isis, great goddess, thanks to • Isis, guidance of • Isis, hair of, adornment and combing of, represented in procession • Isis, happy life promised by • Isis, hell trampled under feet of • Isis, image of, draws adoring gaze of ,Lucius • Isis, in Apuleiuss Metamorphoses • Isis, in Cenchreae • Isis, in Corinth • Isis, in Dream of Nektanebos • Isis, in Gematen • Isis, in Gortyn • Isis, in Herculaneum • Isis, in Life of Aesop • Isis, in Pompeii • Isis, in Rome • Isis, in Savaria, Pannonia • Isis, in Verona • Isis, in historiolae • Isis, in worshipers dreams • Isis, light of, illumines other gods • Isis, majesty of • Isis, majesty of, power to express • Isis, mantle of, with wreath of flowers and fruits attached • Isis, mighty goddess • Isis, morning salutations to • Isis, mother of the stars • Isis, name of ship • Isis, powers over cosmos • Isis, priests of, vow a new barque as first-fruits of new years navigation • Isis, principle of deity and faith at one with that of Osiris, but initiation differs • Isis, procession of, as Saviour Goddess • Isis, providence of, brings joy • Isis, providence of, helping • Isis, rain-clouds nourish by command of • Isis, sandals of, woven with leaves of palm • Isis, seasons return for • Isis, ship of, offered as first-fruits of new years navigation • Isis, splendid divinity of, restores Lucius to human shape • Isis, stars on cloak of • Isis, stars on cloak of, creator of • Isis, stars on cloak of, mother of stars • Isis, statue of, silver-wrought, on temple steps • Isis, statue of, silver-wrought, on temple steps, in sanctuary, initiate stands before • Isis, suggestion of • Isis, superior religion of • Isis, supreme goddess, admonitions of • Isis, to Africans Queen Isis • Isis, to Ethiopians Queen Isis • Isis, use of epithet ἀνδρασώτειρα • Isis, winds ruled by • Isis, wisdom of • Isis, with serpent on handle of golden vessel carried by her • Isis, worship beyond Egypt • Isis-Litany • Isis-Tyche, and Fortuna Primigeneia • Isis/Isis mysteries • Joy, rejoicing in providence of Isis • Judgement, of the dead, and Isis, and Osiris • Light, pf Isis, illumines other gods • Linen tunic of Isis, initiate clad in • Linen tunic of Isis, linen garment given to naked Lucius • Linen tunic of Isis, linen raiment of initiated • Lodging, of chief priest, of Lucius in temple precinct of Isis Campensis • Mantle of Isis, with wreath of flowers and fruits attached • Memphis, Isis aretalogy (lost) • Mirror, likeness of, in crown of Isis, mirrors carried by women in procession behind their backs • Mithras (Isiac priest) • Money, needed for initiation, indicated by Isis • Money, needed for initiation, indicated by Isis, adequate little sum scraped together • Moon, suggested in crown of Isis, half-moon on cloak of Isis • Morning, salutations to Isis • Mother of the stars, of Isis • Name, single and varied, of Isis, goddess of many names • Nemesis, and Isis, and Bastet • Nemesis-Hygieia-Isis • New years commerce, and ship of Isis • Nile, statue of, and Isis-Sothis • Osiris, great god, supreme father of gods, unconquered, principle of, same as that of Isis, but rites differ • Palm, leaves of, in sandals of Isis, implying victory • People, marvel at power of Isis, applause of • Perinthus, Isis Aphrodite in, coin from, with Anubis • Philae, Isis hymns • Philae, temple of Isis • Pi(?)-Thoth, Ḥor of Sebennytoss service at Isis temple • Pompeii, Iseum in, Isis znd Luna • Priest, chief, utters prayers over ship of Isis, and purifies it, carries out rites of First Initiation • Priest, chief, utters prayers over ship of Isis, and purifies it, embraced and regarded as father • Priest, chief, utters prayers over ship of Isis, and purifies it, enters chamber of goddess • Priest, chief, utters prayers over ship of Isis, and purifies it, greeted in lodging • Priest, of Isis, addresses Lucius after transformation • Priest, of Isis, addresses Lucius after transformation, excellent priest, then silent • Priest, of initiation rites, chosen by foresight of Isis • Priestesses, of Isis • Priests, of Isis, offer new barque • Priests, of Isis, offer new barque, brings with him destiny and salvation • Priests, of Isis, offer new barque, carries sistrum and crown • Priests, of Isis, offer new barque, priest in procession with crown of roses • Priests, of Isis, offer new barque, priest with cow on shoulders • Priests, of Isis, offer new barque, provides linen garment for naked Lucius • Prometheus, father of Isis • Pronoia, = Isis, and fate • Providence, of Isis, Lucius rejoices in providence of mighty Isis • Providence, of Isis, helping • Province, temple of Isis in,with garments of goddess • Rain-clouds, nourish by command of Isis • Ramesses Isis-procession under • Rattle, bronze, carried by Isis • Re, ship of, Isis and Re • Rites, sacred, pledge to service in, rites of Osiris and Isis differ • Rome, Isis in • Sandals, of Isis • Sea, breezes of, ordered by Isis, waves of, stifled when new barque of Isis is launched • Seasons, return for Isis • Self-proclamation, of Isis • Serpent, on handle of golden vessel carried by Isis • Serpent, on handle of golden vessel carried by Isis, on handle of gold vase carried in procession • Ship, of Isis, offered by priests as first-fruits of new years navigation • Ship, of Isis, offered by priests as first-fruits of new years navigation, naming, dedication, and launching of • Sistrum = bronze rattle, carried by Isis • Sistrum = bronze rattle, carried by Isis, carried by priest • Sistrum = bronze rattle, carried by Isis, with crown of roses attached • Spices, placed on ship of Isis • Stars, on cloak of Isis • Stars, on cloak of Isis, creator of • Stars, on cloak of Isis, mother of • Statue, of Isis, silver-wrought, on temple steps • Stern, of ship of Isis, shining with gold leaf • Supplication, daily to Queen Isis, supplication in Isiac garments • Tears, in prayer to Isis • Temple steps, statue of Isis on • Temple, of Isis, in province of Achaea • Temple, return to, after launching ship of Isis • Temple, return to, after launching ship of Isis, dwelling hired within precinct • Thermuthis-Isis • Thousand, mouths and tongues, not enough to express praise of Isis • Transformation, easy skill of Isis in, Isis praised for • Transformation, easy skill of Isis in, name alluding to • Tunic of Isis, linen tunic with sumptuous decorations, worn by initiate • Tunic of Isis, white, yellow, fiery, ibid.', snow-white festal tunics of youths in choir • Tyche/Fortuna (Isis) • Venus, Paphian, name of Isis among Cyprians, ship of • Verona, Isis in • Water, drawn from within sanctuary of Isis, and Isis • Winds of sea, and Isis, favourable • Wine, makes Agdistis drunk, ; in Isiac cult • Women, in procession of Isis • Wreath of flowers and fruits, attached to mantle of Isis • invidia, Isis, cult of • mysteries, Isis • myth, Isis and Osiris • roses, connection of with Isis • sufferings, rejoicing in providence of Isis, from Corinth or near • sufferings, rejoicing in providence of Isis, poverty of • sufferings, rejoicing in providence of Isis, wrapt in gaze on image of Isis • theatre, theatrical performance in Isis cult

 Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 133, 297, 310, 316, 338; Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 127, 128, 130, 139, 143, 156; 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, 253; Bowersock (1997), Fiction as History: Nero to Julian, 108; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 422; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 271, 272, 273, 274, 275, 276; Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 167, 168, 241; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 266; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 185, 240; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 295, 296, 297; Esler (2000), The Early Christian World, 70, 71; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 13, 56, 59, 60, 64, 71, 85, 86, 88, 90, 94, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 113, 116, 125, 133, 140, 150, 152, 154, 157, 178, 182, 183, 184, 194, 202, 204; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 50, 62, 63, 153; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 52, 75, 77, 80, 82, 90, 112, 132, 206; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 4, 7, 8, 9, 11, 12, 14, 17, 27, 29, 135, 137, 154, 158, 159, 164, 180, 182, 183, 192, 198, 210, 239, 247, 251, 253, 256, 259, 263, 270, 279, 284, 286, 310, 323, 325, 331, 335, 339, 342, 352, 355; Jenkyns (2013), God, Space, and City in the Roman Imagination, 32; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 209; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 174, 176; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 279, 288; Levine Allison and Crossan (2006), The Historical Jesus in Context, 193, 197, 198, 199; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 25; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 36, 37; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 104, 154; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 43; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 14, 91, 95, 197, 243, 245, 285; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 86; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 172, 174, 175, 224, 258, 334, 337; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 159; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 366, 386, 419; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 359; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 172; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 133, 134; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 37

11.6 “The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.”'1
1.1
Then came the great company of men and women who had taken divine orders and whose garments glistened all the streets over. The women had their hair anointed and their heads covered with linen. But the men had their crowns shaven, which were like earthly stars of the goddess. They held in their hands instruments of brass, silver and gold, which rendered a pleasant sound. The principal priests, who were appareled with white surpluses hanging down to the ground, bore the relics of the powerful goddess. One carried in his hand a light, not unlike to those which we used in our houses, except that in the middle of it there was a bole which rendered a brighter flame. The second, attired like the other, bore in his hand an altar which the goddess herself named the succor of nations. The third held a tree of palm, with leaves of gold, and the verge of Mercury. The fourth showed a token of equity in his left hand, which was deformed in every place, signifying more equity then by the right hand. The same priest carried a round vessel of gold in the form of a cap. The fifth bore a van, wrought with springs of gold, and another carried a vessel for wine. 1
1.1
When midnight came, after I had slept awhile, I awoke with sudden fear, and saw the moon shining bright, as when it is full, and seeming as though it leapt out of the sea. I thought to myself that this was the time when the goddess had most power and force, and when all human affairs are governed by her providence. Not only all tame and domestic beasts, but also all wild and savage beasts are under her protection. I considered that all bodies in the heavens, the earth and the seas are by her waxing increased and by her waning diminished. Since I was weary of all my cruel fortune and calamity, I found good hope and remedy. Though it was very late, I though I could be delivered from all my misery, by invocation and prayer, to the excellent beauty of the goddess, whom I saw shining before my eyes. Wherefore, shaking off drowsy sleep, I arose with a joyful face and, moved by a great desire to purify myself, I plunged seven times into the water of the sea. This number of seven is agreeable to holy and divine things, as the worthy and sage philosopher Pythagoras declared. Then, with a weeping countece, I made this prayer to the powerful goddess: 1
1.2
One night the great priest appeared to me, presenting his lap full of treasure. And when I demanded what it signified, he answered, that it was sent to me from the country of Thessaly, and that a servant of mine named Candidus was arrived likewise. When I was awoke, I mused to myself what this vision should portend, considering that I had never any servant called by that name. But whatever it signified, this I verily thought: that it foretold gain and prosperous fortune. While I was thus astonished, I went to the temple and tarried there until the opening of the gates. Then I went in and began to pray before the face of the goddess. The priest prepared and set the divine things of each altar and pulled out the fountain and holy vessel with solemn supplication. Then they began to sing the matins of the morning, signifying the hour of the prime. By and by behold, there arrived the servant whom I had left in the country, when Fotis by error made me an ass. He brought my horse whom he had recovered by certain signs and tokens which I had put on its back. Then I perceived the interpretation of my dream: by the promise of gain, my white horse was restored to me, which was signified by the argument of my servant Candidus. 1
1.2
“O blessed queen of heaven, you are the Lady Ceres, who is the original and motherly nurse of all fruitful things on earth. You, after finding your daughter Proserpina, through the great joy which you presently conceived, made barren and unfruitful ground be plowed and sown. And now you dwell in the land of Eleusis. Or else you are the celestial Venus who, in the beginning of the world coupled together all kind of things with engendered love. By an eternal propagation of humankind, you are now worshipped within the temples of Paphos. You are also the sister of the god Phoebus, who nourishes so many people by the generation of beasts, and are now adored at the sacred places of Ephesus. You are terrible Proserpina, by reason of the deadly cries that you wield. You have the power to stop and put away the invasion of the hags and ghosts that appear to men, and to keep them down in the closures of the earth. You are worshipped in diverse ways, and illuminate all the borders of the earth by your feminine shape. You nourish all the fruits of the world by your vigor and force. By whatever name or fashion it is lawful to call you, I pray you to end my great travail and misery, and to deliver me from wretched fortune, which has so long pursued me. Grant peace and rest, if it pleases you, to my adversities, for I have endured too much labor and peril. Remove from me the shape of an ass and render to me my original form. And if I have offended in any point your divine majesty, let me rather die than live, for I am full weary of my life.”

11.3
In this way the divine majesty persuaded me in my sleep. Whereupon I went to the priest and declared all that I had seen. Then I fasted for ten days, according to the custom, and of my own free will I abstained longer than I had been commanded. And verily I did not repent of the pain I had gone through and of the charges I had undertaken. This was because the divine providence had seen to it that I gained much money in pleading of causes. Finally, after a few days, the great god Osiris appeared to me at night, not disguised in any other form, but in his own essence. He commanded me to be an advocate in the court, and not fear the slander and envy of ill persons who begrudged me by for the religion which I had attained by much labor. Moreover, he would not suffer that I should be any longer of the number of his priests, but he allotted me to one of the higher positions. And after he appointed me a place within the ancient temple, which had been erected in the time of Sulla, I executed my office in great joy and with a shaved head.

11.3
When I had ended this prayer and discovered my complaints to the goddess, I happened to fall asleep. By and by appeared a divine and venerable face, worshipped even by the gods themselves. Then, little by little, I seemed to see the whole figure of her body, mounting out of the sea and standing before me. Wherefore I intend to describe her divine semblance, if the poverty of human speech will allow me, or if her divine power gives me eloquence to do so. First she had a great abundance of hair dispersed and scattered about her neck. On the crown of her head she bore many garlands interlaced with flowers. In the middle of her forehead was a compass like mirror, or resembling the light of the moon. In one of her hands she bore serpents, in the other, blades of grain. Her vestment was of fine silk of diverse colors, sometimes yellow, sometimes rosy, sometimes the color of flame. Her robe (which troubled my spirit sorely) was dark and obscure, and pleated in most subtle fashion at the skirts of her garments. Its fringe appeared comely.

11.4
Here and there the stars were seen, and in the middle of them was placed the moon which shone like a flame of fire. Round about the robe was a coronet or garland made with flowers and fruits. In her right hand she had a rattle of brass which gave a pleasant sound, in her left hand she bore a cup of gold, and from its mouth the serpent Aspis lifted up his head, with a swelling throat. Her odoriferous feet were covered with shoes interlaced and wrought with the palm of victory. Thus the divine shape, breathing out the pleasant spice of fertile Arabia, did not disdain to utter these words to me with her divine voice:

11.5
“Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way.

11.6
“The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.”

11.7
When the divine image had spoken these words, she vanished away! By and by, when I awoke, I arose with the members of my body mixed with fear, joy and sweat. I marveled at the clear presence of the powerful goddess and, being sprinkled with the water of the sea, I recounted in order her admonitions and divine commands. Soon after, when the darkness was chased away and the clear and golden sun rose, behold, I saw the streets filled with people going in a religious sort and in great triumph. All things seemed that day to be joyful. Every beast and house, and indeed the very day itself seemed to rejoice. For after a frosty morning a hot and temperate rose and the little birds, thinking that the spring time had come, chirped and sang melodiously to the mother of stars, the parent of times, and mistress of all the world! The fruitful trees rejoiced at their fertility. The barren and sterile were contented to provide shadows. All rendering sweet and pleasant sounds with their branches. The seas were quiet from winds and tempests. In heaven the clouds had been chased away, and the sky appeared fair and clear with its proper light. 1
1.8
Behold, then more and more there appeared the parades and processions. The people were attired in regal manner and singing joyfully. One was girded about the middle like a man of arms. Another was bare and spare, and had a cloak and high shoes like a hunter! Another was attired in a robe of silk and socks of gold, having his hair laid out and dressed like a woman! There was another who wore leg harnesses and bore a shield, a helmet, and a spear like a martial soldier. After him marched one attired in purple, with vergers before him like a magistrate! After him followed one with a cloak, a staff, a pair of sandals, and a gray beard, signifying that he was a philosopher. After him came one with a line, betokening a fowler. Another came with hooks, declaring him a fisherman. I saw there a meek and tame bear which, dressed like a matron, was carried on a stool. An ape, with a bonnet on his head and covered with a Phrygian garment, resembled a shepherd, and bore a cup of gold in his hand. There was an ass, which had wings glued to his back and followed an old man: you would judge the one to be Pegasus, and the other Bellerophon.

11.9
Amongst the pleasures and popular delights which wandered hither and thither, you might see the procession of the goddess triumphantly marching forward. The women, attired in white vestments and rejoicing because they wore garlands and flowers upon their heads, bedspread the road with herbs which they bare in their aprons. This marked the path this regal and devout procession would pass. Others carried mirrors on their backs to testify obeisance to the goddess who came after. Other bore combs of ivory and declared by the gesture and motions of their arms that they were ordained and ready to dress the goddess. Others dropped balm and other precious ointments as they went. Then came a great number of men as well as women with candles, torches, and other lights, doing honor to the celestial goddess. After that sounded the musical harmony of instruments. Then came a fair company of youths, appareled in white vestments, singing both meter and verse a comely song which some studious poet had made in honor of the Muses. In the meantime there arrived the blowers of trumpets, who were dedicated to the god Serapis. Before them were officers who prepared room for the goddess to pass.' '1
1.
11
By and by, after the goddess, there followed gods on foot. There was Anubis, the messenger of the gods infernal and celestial, with his face sometimes black, sometimes faire, lifting up the head of a dog and bearing in his left hand his verge, and in his right hand the branches of a palm tree. After whom followed a cow with an upright gait, representing the figure of the great goddess. He who guided her marched on with much gravity. Another carried the secrets of their religion closed in a coffer. There was one who bore on his stomach a figure of his god, not formed like any beast, bird, savage thing or humane shape, but made by a new invention. This signified that such a religion could not be discovered or revealed to any person. There was a vessel wrought with a round bottom, having on the one side pictures figured in the manner of the Egyptians, and on the other side was an ear on which stood the serpent Aspis, holding out his scaly neck. 1
1.12
Finally came he who was appointed to my good fortune, according to the promise of the goddess. For the great priest, who bore the restoration of my human shape by the command of the goddess, approached ever closer bearing in his left hand the rattle, and in the other a garland of roses to give me. This was to deliver me from cruel fortune, which was always my enemy after I had suffered so much calamity and pain and had endured so many perils. I did not approach hastily, though I was seized by sudden joy, lest I disturb the quiet procession by my eagerness. But going softly through the press of the people (which gave way to me on every side) I went up to the priest. 1
1.13
The priest, having been advised the night before, stood still and holding out his hand, and thrust out the garland of roses into my mouth. I (trembling) devoured it with a great eagerness. And as soon as I had eaten them, I found that the promise made to me had not been in vain. For my deformed face changed, and first the rugged hair of my body fell off, my thick skin grew soft and tender, the hooves of my feet changed into toes, my hands returned again, my neck grew short, my head and mouth became round, my long ears were made little, my great and stony teeth grew more like the teeth of men, and my tail, which had burdened me most, disappeared. Then the people began to marvel. The religious honored the goddess for so evident a miracle. They wondered at the visions which they saw in the night, and the ease of my restoration, whereby they rendered testimony of so great a benefit that I had received from the goddess. 1
1.14
When I saw myself in such a state, I stood still a while and said nothing. I could not tell what to say, nor what word I should speak first, nor what thanks I should render to the goddess. But the great priest, understanding all my fortune and misery through divine warning, commanded that someone should give me garments to cover myself with. However, as soon as I was transformed from an ass to my humane shape, I hid my private parts with my hands as shame and necessity compelled me. Then one of the company took off his upper robe and put it on my back. This done, the priest looked upon me and with a sweet and benign voice said: 1
1.15
“O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.” 1
1.16
After the great priest had prophesied in this manner, he, regaining his breath, made a conclusion of his words. Then I went amongst the rest of the company and followed the procession. Everyone of the people knew me and, pointing at me with their fingers, spoke in this way, “Behold him who was this day transformed into a man by the power of the sovereign goddess. Verily he is blessed and most blessed, who has merited such great grace from heaven both because of the innocence of his former life. He has been reborn in the service of the goddess. In the meantime, little by little we approached near to the sea cost, near that place where I lay the night before, still an ass. Thereafter the images and relics were disposed in order. The great priest was surrounded by various pictures according to the fashion of the Aegyptians. He dedicated and consecrated with certain prayers a fair ship made very cunningly, and purified it with a torch, an egg, and sulfur. The sail was of white linen cloth on which was written certain letters which testified that the navigation would be prosperous. The mast was of a great length, made of a pine tree, round and very excellent with a shining top. The cabin was covered over with coverings of gold, and the whole ship was made of citron tree, very fair. Then all the people, religious as well as profane, took a great number of baskets filled with odors and pleasant smells and threw them into the sea, mingled with milk, until the ship was filled with many gifts and prosperous devotions. Then, with a pleasant wind, the ship was launched out into the deep. But when they had lost the sight of the ship, every man carried again that he brought, and went toward the temple in like procession and order as they had come to the sea side. 1
1.17
When we had come to the temple, the great priest and those who were assigned to carry the divine images (but especially those who had long been worshippers of the religion) went into the secret chamber of the goddess where they placed the images in order. This done, one of the company, who was a scribe or interpreter of letters, in the manner of a preacher stood up on a chair before the holy college and began to read out of a book. He began pronounce benedictions upon the great emperor, the senate, the knights, and generally to all the Roman people, and to all who are under the jurisdiction of Rome. These words following signified the end of their divine service and that it was lawful for every man to depart. Whereupon all the people gave a great shout and, filled with much joy, bore all kind of herbs and garlands of flowers home to their houses, kissing and embracing the steps where the goddess had passed. However, I could not do as the rest did, for my mind would not allow me to depart one foot away. This was how eager I was to behold the beauty of the goddess, remembering the great misery I had endured. 1
1.19
After I had related to them of all my former miseries and present joys, I went before the face of the goddess and hired a house within the cloister of the temple so that I might continually be ready to serve of the goddess. I also wanted to be in continual contact with the company of the priests so that I could become wholly devoted to the goddess, and become an inseparable worshipper of her divine name. It happened that the goddess often appeared to me in the night, urging and commanding me to take the order of her religion. But I, though I greatly desired to do so, was held back because of fear. I considered her discipline was hard and difficult, the chastity of the priests intolerable, and the life austere and subject to many inconveniences. Being thus in doubt, I refrained from all those things as seeming impossible. 1
1.21
This done, I retired to the service of the goddess in hope of greater benefits. I considered that I had received a sign and token whereby my courage increased more and more each day to take up the orders and sacraments of the temple. Thus I often communed with the priest, desiring him greatly to give me the degree of the religion. But he, a man of gravity and well-renowned in the order of priesthood, deferred my desire from day to day. He comforted me and gave me better hope, just like as parents who commonly bridle the desires of their children when they attempt or endeavor any unprofitable thing. He said that the day when any one would be admitted into their order is appointed by the goddess. He said that the priest who would minister the sacrifice is chosen by her providence, and the necessary charges of the ceremonies is allotted by her command. Regarding all these things he urged me to attend with marvelous patience, and he told me that I should beware either of too much haste or too great slackness. He said that there was like danger if, being called, I should delay or, not being called. I should be hasty. Moreover he said that there were none in his company either of so desperate a mind or who were so rash and hardy that they would attempt anything without the command of the goddess. If anyone were to do so, he should commit a deadly offence, considering how it was in the power of the goddess to condemn and save all persons. And if anyone should be at the point of death and on the path to damnation, so that he might be capable of receiving the secrets of the goddess, it was in her power by divine providence to reduce him to the path of health, as though by a certain kind of regeneration. Finally he said that I must attend the celestial precept, although it was evident and plain that the goddess had already vouchsafed to call and appoint me to her ministry. He urged me to refrain from profane and unlawful foods just like those priests who had already been received. This was so that I might come more apt and clean to the knowledge of the secrets of religion. 1
1.22
I obeyed these words and, attentive with meek and laudable silence, I daily served at the temple. In the end the wholesome gentleness of the goddess did not deceive me, for in the night she appeared to me in a vision. She showed me that the day had come which I had wished for so long. She told me what provision and charges I should attend to, and how she had appointed her principal priest Mithras to be minister with me in my sacrifices.When I heard these divine commands I greatly rejoiced. I arose before dawn to speak with the great priest, whom I happened to see coming out of his chamber. Then I saluted him and thought that I should ask for his counsel with a bold courage. But as soon as he perceived me, he began first to say: “O Lucius, now I know well that you are most happy and blessed, whom the divine goddess accepts with such mercy. Why do you delay? Behold, it is the day which you desired, when you shall receive at my hands the order of religion and know the most pure secrets of the gods.” Whereupon the old man took me by the hand and led me to the gate of the great temple. Immediately upon entering he made a solemn celebration and, after morning sacrifice had ended, he brought books out of the secret place of the temple. These were partly written in unknown characters, and partly painted with figures of beasts declaring briefly every sentence. The heads and tails of some were turned in the shape of a wheel and were strange and impossible for profane people to read. There he interpreted to me such things as were necessary for the use and preparation of my order. 1

1.23
This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane. 1

1.24
When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way: 1
1.25
“O holy and blessed lady, the perpetual comfort of humankind: you, by your bounty and grace, nourish all the world and listen with great affection to the adversities of the miserable. As a loving mother you take no rest, neither are you idle at any time in bestowing benefits and succoring all men on land as well as on the sea. You are she who puts away all storms and dangers from man’s life by your right hand. Whereby also you restrain the fatal dispositions, appease the great tempests of fortune, and keep back the course of the stars. The celestial gods honor you and the infernal gods keep you in reverence. You encompass all the world, you give light to the sun, you govern the world, you strike down the power of hell. Because of you the times return and the planets rejoice, and the elements serve you. At your command the winds blow, the clouds increase, the seeds prosper, and the fruits prevail. The birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea tremble at your majesty. But my spirit is not able to give you sufficient praise, my patrimony is unable to satisfy your sacrifice, my voice has no power to utter that which I think. No, not if I had a thousand mouths and so many tongues. However, as a good religious person and, according to my estate, I will always keep you in remembrance and close you within my breast.” When I had ended my prayer, I went to embrace the great priest Mithras, my spiritual father, and to demand his pardon, since I was unable to recompense the good which he had done to me. 1
1.26
After great greeting and thanks I departed from him to visit my parents and friends. And after a while, by the exhortation of the goddess, I made up my packet, and took shipping toward the city of Rome, where (with a favorable wind) I arrived about the twelfth day of December. And the greatest desire I had there was to make my daily prayers to the sovereign goddess Isis. She, because of the place where her temple was built, was called Campensis, and was continually adored of the people of Rome. Although I was her minister and worshipper, I was a stranger to her temple and unknown to her religion there. When a year had gone by, the goddess advised me again to receive this new order and consecration. I marveled greatly what it signified and what should happen, considering that I was a sacred person already. 1
1.27
But it happened that, while I reasoned with myself and while I examined the issue with the priests, there came a new and marvelous thought in my mind. I realized that I was only consecrated to the goddess Isis, but not sacred to the religion of great Osiris, the sovereign father of all the goddesses. Between them, although there was a religious unity and concord, yet there was a great difference of order and ceremony. And because it was necessary that I should likewise be a devotee of Osiris, there was no long delay. For the night after there appeared to me one of that order, covered with linen robes. He held in his hands spears wrapped in ivy and other things not appropriate to declare. Then he left these things in my chamber and, sitting in my seat, recited to me such things as were necessary for the sumptuous banquet for my initiation. And so that I might know him again, he showed me how the ankle of his left foot was somewhat maimed, which gave him a slight limp.Afterwards I manifestly knew the will of the god Osiris. When matins ended, I went from one priest to another to find the one who had the halting mark on his foot, according to my vision. At length I found it true. I perceived one of the company of the priests who had not only the token of his foot, but the stature and habit of his body, resembling in every point the man who appeared in the nigh. He was called Asinius Marcellus, a name appropriate to my transformation. By and by I went to him and he knew well enough all the matter. He had been admonished by a similar precept in the night. For the night before, as he dressed the flowers and garlands about the head of the god Osiris, he understood from the mouth of the image (which told the predestinations of all men) how the god had sent him a poor man of Madauros. To this man the priest was supposed to minister his sacraments so that he could receive a reward by divine providence, and the other glory for his virtuous studies. 1
1.28
Thus I was initiated into the religion, but my desire was delayed by reason of my poverty. I had spent a great part of my goods in travel and peregrination, but most of all the cost of living in the city of Rome had dwindled my resources. In the end, being often stirred forward with great trouble of mind, I was forced to sell my robe for a little money which was nevertheless sufficient for all my affairs. Then the priest spoke to me saying, “How is it that for a little pleasure you are not afraid to sell your vestments, yet when you enter into such great ceremonies you fear to fall into poverty? Prepare yourself and abstain from all animal meats, beasts and fish.” In the meantime I frequented the sacrifices of Serapis, which were done in the night. This gave me great comfort to my peregrination, and ministered to me more plentiful living since I gained some money by pleading in the courts in the Latin language. 1
1.29
Immediately afterwards I was called upon by the god Osiris and admonished to receive a third order of religion. Then I was greatly astonished, because I could not tell what this new vision signified or what the intent of the celestial god was. I began to suspect the former priests of having given me ill counsel, and I feared that they had not faithfully instructed me. While I was, as it were, incensed because of this, the god Osiris appeared to me the following night and gave me admonition, saying, “There is no reason why you should be afraid of these many orders of religion, or that something has been omitted. You should rather rejoice since as it has pleased the gods to call upon you three times, whereas most do not achieve the order even once. Wherefore you should think yourself happy because of our great benefits. And know that the initiation which you must now receive is most necessary if you mean to persevere in the worship of the goddess. You will be able to participate in solemnity on the festival day adorned in the blessed habit. This shall be a glory and source of renown for you. ' None
41. Cassius Dio, Roman History, 40.47.3-40.47.4, 42.26, 53.2.4 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Isis • Isis in Ovids Metamorphoses • Isis in Ovids Metamorphoses , cult of Isis in Rome

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 95, 98; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 43; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 42; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 260

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40.47.3 \xa0But it seems to me that that decree passed the previous year, near its close, with regard to Serapis and Isis, was a portent equal to any; for the senate had decided to tear down their temples, which some individuals had built on their own account. Indeed, for a long time they did not believe in these gods, and even when the rendering of public worship to them gained the day, they settled them outside the pomerium. 40.47.4 1. \xa0No good came of all this, and among other things the market that was held every ninth day, came on the first day of January.,2. \xa0This seemed to the Romans to be no mere coincidence but rather in the nature of a portent, and it accordingly caused them trepidation. The same feeling was increased when an owl was both seen and caught in the city, a statue exuded perspiration for three days, a meteor darted from the south to the east, and many thunderbolts, many clods, stones, shards and blood went flying through the air.,3. \xa0But it seems to me that that decree passed the previous year, near its close, with regard to Serapis and Isis, was a portent equal to any; for the senate had decided to tear down their temples, which some individuals had built on their own account. Indeed, for a long time they did not believe in these gods, and even when the rendering of public worship to them gained the day, they settled them outside the pomerium.
42.26
1. \xa0So these men died, but that did not bring quiet to Rome. On the contrary, many dreadful events took place, as, indeed, omens had indicated beforehand. Among other things that happened toward the end of that year bees settled on the Capitol beside the statue of Hercules.,2. \xa0Sacrifices to Isis chanced to be going on there at the time, and the soothsayers gave their opinion to the effect that all precincts of that goddess and of Serapis should be razed to the ground once more. In the course of their demolition a shrine of Bellona was unwittingly destroyed and in it were found jars full of human flesh.,3. \xa0The following year a violent earthquake occurred, an owl was seen, thunderbolts descended upon the Capitol and upon the temple of the Public Fortune, as it was called, and into the gardens of Caesar, where a horse of no small value was destroyed by them,,4. \xa0and the temple of Fortune opened of its own accord. In addition to this, blood issued from a bake-shop and flowed to another temple of Fortune â\x80\x94 that Fortune whose statue, on account of the fact that a man must needs observe and consider everything that lies before his eyes as well as behind him and must not forget from what beginnings he has become what he is, they had set up and named in a way not easy to describe to Greeks.,5. \xa0Also some infants were born holding their left hands to their heads, so that while no good was looked for from the other signs, from this especially an uprising of inferiors against superiors was both foretold by the soothsayers and expected by the people.
53.2.4
\xa0As for religious matters, he did not allow the Egyptian rites to be celebrated inside the pomerium, but made provision for the temples; those which had been built by private individuals he ordered their sons and descendants, if any survived, to repair, and the rest he restored himself.'' None
42. Hippolytus, Refutation of All Heresies, 5.8.39-5.8.40 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Isis

 Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 214; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 121

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5.8.39 Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon. And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:- (Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated. For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars) contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn. The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian, have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the domit stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of ) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar objects. But (the astrologers go further than this ); for there exists (according to them) a certain difference and incompatibility between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken. Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Aeons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi, and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregt with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ. 5.8.40 Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon. And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:- (Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated. For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars) contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn. The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian, have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the domit stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of ) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar objects. But (the astrologers go further than this ); for there exists (according to them) a certain difference and incompatibility between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken. Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Aeons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi, and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregt with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ. '' None
43. Irenaeus, Refutation of All Heresies, 5.8.39-5.8.40 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Isis

 Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 214; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 121

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5.8.39 Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon. And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:- (Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated. For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars) contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn. The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian, have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the domit stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of ) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar objects. But (the astrologers go further than this ); for there exists (according to them) a certain difference and incompatibility between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken. Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Aeons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi, and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregt with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ. 5.8.40 Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon. And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:- (Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated. For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars) contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn. The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian, have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the domit stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of ) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar objects. But (the astrologers go further than this ); for there exists (according to them) a certain difference and incompatibility between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken. Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Aeons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi, and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregt with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ. '' None
44. Justin, Dialogue With Trypho, 108.2 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Isis • Isis, Egyptian Goddess

 Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 155; Rizzi (2010), Hadrian and the Christians, 146

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108.2 The resurrection of Christ did not convert the Jews. But through the whole world they have sent men to accuse Christ Justin: And though all the men of your nation knew the incidents in the life of Jonah, and though Christ said among you that He would give the sign of Jonah, exhorting you to repent of your wicked deeds at least after He rose again from the dead, and to mourn before God as did the Ninevites, in order that your nation and city might not be taken and destroyed, as they have been destroyed; yet you not only have not repented, after you learned that He rose from the dead, but, as I said before you have sent chosen and ordained men throughout all the world to proclaim that a godless and lawless heresy had sprung from one Jesus, a Galilæan deceiver, whom we crucified, but his disciples stole him by night from the tomb, where he was laid when unfastened from the cross, and now deceive men by asserting that he has risen from the dead and ascended to heaven. Moreover, you accuse Him of having taught those godless, lawless, and unholy doctrines which you mention to the condemnation of those who confess Him to be Christ, and a Teacher from and Son of God. Besides this, even when your city is captured, and your land ravaged, you do not repent, but dare to utter imprecations on Him and all who believe in Him. Yet we do not hate you or those who, by your means, have conceived such prejudices against us; but we pray that even now all of you may repent and obtain mercy from God, the compassionate and long-suffering Father of all.'' None
45. Pausanias, Description of Greece, 1.14.7, 1.17.1, 1.33.2, 1.40.6, 2.4.6-2.4.7, 2.10.2 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Alexandria, and Isis Pelagia • Alexandria, and Isis Pelagia, and Isis-Nemesis • Boughs, presented, with greenery and garlands, in temple of Isis • Cyprians, call Isis Paphian Venus • Delos, and Isis Pelagia, inscr. from • Delos, and Isis Pelagia, priests at • Dikaiosynd, and Isis • Egypt, Isis • Favour, of Isis, glorious favour of Isis • Garlands, presented in temple of Isis • Hecate, equated with Isis, temple in Antiochia • Hieraphoroi, of Isis • Hypsipyle, reminiscent of the mourning Isis • Isaeum Campense, temple of Isis, and lament • Isis • Isis Campensis • Isis Euploia • Isis Pelagia • Isis Pelagia, on lamps • Isis Pharia • Isis, Aegyptia • Isis, Rhamnusia to some • Isis, and Nemesis • Isis, and judgement of the dead, cf. • Isis, and sea, mistress of • Isis, and shipwrecked • Isis, and the Peak of the West • Isis, at Nemausus(?) • Isis, at Thebes (Greece) • Isis, chamber of, in temple • Isis, favour of • Isis, feet of, kissed • Isis, foot of • Isis, image of, draws adoring gaze of ,Lucius • Isis, image of, draws adoring gaze of ,Lucius, cult image • Isis, in Cenchreae • Isis, in Corinth • Isis, mercy decreed by • Isis, punishment by • Isis, statue of, silver-wrought, on temple steps • Isis-Dikaiosyne • Isis-Hecate • Isis-Ma*at • Isis-Nemesis • Isis-Sothis, and Nile • Isis-Thesmophoros • Judgement, of the dead, and Isis, and mercy • Nemesis, and Isis • Nile, statue of, and Isis-Sothis • Pelagia (cult-name of Isis) • Pelagia, see Isis and Artemis Penelope • People, marvel at power of Isis, applause of • Pharos, and Isis Pelagia • Priest, chief, utters prayers over ship of Isis, and purifies it, enters chamber of goddess • Rhamnusia, equated with Isis • Sea, breezes of, ordered by Isis, monsters in, have awe of Isis • Sistrum = bronze rattle, carried by Isis, carried by priest • Statue, of Isis, silver-wrought, on temple steps • Temple steps, statue of Isis on • Temple, return to, after launching ship of Isis • Thebes (Greece), dedicatory relief for Isis • Tyche/Fortuna (Isis) • Women, in procession of Isis, among initiated • sufferings, rejoicing in providence of Isis, wrapt in gaze on image of Isis

 Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 239; Bernabe et al. (2013), Redefining Dionysos, 427; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 383; 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, 252; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 17, 18, 32, 43, 116, 153, 189, 246, 264; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 104; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 180; Nasrallah (2019), Archaeology and the Letters of Paul, 167; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 524, 686

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1.14.7 πλησίον δὲ ἱερόν ἐστιν Ἀφροδίτης Οὐρανίας. πρώτοις δὲ ἀνθρώπων Ἀσσυρίοις κατέστη σέβεσθαι τὴν Οὐρανίαν, μετὰ δὲ Ἀσσυρίους Κυπρίων Παφίοις καὶ Φοινίκων τοῖς Ἀσκάλωνα ἔχουσιν ἐν τῇ Παλαιστίνῃ, παρὰ δὲ Φοινίκων Κυθήριοι μαθόντες σέβουσιν· Ἀθηναίοις δὲ κατεστήσατο Αἰγεύς, αὑτῷ τε οὐκ εἶναι παῖδας νομίζων—οὐ γάρ πω τότε ἦσαν— καὶ ταῖς ἀδελφαῖς γενέσθαι τὴν συμφορὰν ἐκ μηνίματος τῆς Οὐρανίας. τὸ δὲ ἐφʼ ἡμῶν ἔτι ἄγαλμα λίθου Παρίου καὶ ἔργον Φειδίου · δῆμος δέ ἐστιν Ἀθηναίοις Ἀθμονέων, οἳ Πορφυρίωνα ἔτι πρότερον Ἀκταίου βασιλεύσαντα τῆς Οὐρανίας φασὶ τὸ παρὰ σφίσιν ἱερὸν ἱδρύσασθαι. λέγουσι δὲ ἀνὰ τοὺς δήμους καὶ ἄλλα οὐδὲν ὁμοίως καὶ οἱ τὴν πόλιν ἔχοντες.
1.17.1
Ἀθηναίοις δὲ ἐν τῇ ἀγορᾷ καὶ ἄλλα ἐστὶν οὐκ ἐς ἅπαντας ἐπίσημα καὶ Ἐλέου βωμός, ᾧ μάλιστα θεῶν ἐς ἀνθρώπινον βίον καὶ μεταβολὰς πραγμάτων ὄντι ὠφελίμῳ μόνοι τιμὰς Ἑλλήνων νέμουσιν Ἀθηναῖοι. τούτοις δὲ οὐ τὰ ἐς φιλανθρωπίαν μόνον καθέστηκεν, ἀλλὰ καὶ θεοὺς εὐσεβοῦσιν ἄλλων πλέον, καὶ γὰρ Αἰδοῦς σφισι βωμός ἐστι καὶ Φήμης καὶ Ὁρμῆς· δῆλά τε ἐναργῶς, ὅσοις πλέον τι ἑτέρων εὐσεβείας μέτεστιν, ἴσον σφίσι παρὸν τύχης χρηστῆς.
1.33.2
Μαραθῶνος δὲ σταδίους μάλιστα ἑξήκοντα ἀπέχει Ῥαμνοῦς τὴν παρὰ θάλασσαν ἰοῦσιν ἐς Ὠρωπόν. καὶ αἱ μὲν οἰκήσεις ἐπὶ θαλάσσῃ τοῖς ἀνθρώποις εἰσί, μικρὸν δὲ ἀπὸ θαλάσσης ἄνω Νεμέσεώς ἐστιν ἱερόν, ἣ θεῶν μάλιστα ἀνθρώποις ὑβρισταῖς ἐστιν ἀπαραίτητος. δοκεῖ δὲ καὶ τοῖς ἀποβᾶσιν ἐς Μαραθῶνα τῶν βαρβάρων ἀπαντῆσαι μήνιμα ἐκ τῆς θεοῦ ταύτης· καταφρονήσαντες γὰρ μηδέν σφισιν ἐμποδὼν εἶναι τὰς Ἀθήνας ἑλεῖν, λίθον Πάριον ὃν ὡς ἐπʼ ἐξειργασμένοις ἦγον ἐς τροπαίου ποίησιν.
1.40.6
μετὰ δὲ τοῦ Διὸς τὸ τέμενος ἐς τὴν ἀκρόπολιν ἀνελθοῦσι καλουμένην ἀπὸ Καρὸς τοῦ Φορωνέως καὶ ἐς ἡμᾶς ἔτι Καρίαν, ἔστι μὲν Διονύσου ναὸς Νυκτελίου, πεποίηται δὲ Ἀφροδίτης Ἐπιστροφίας ἱερὸν καὶ Νυκτὸς καλούμενόν ἐστι μαντεῖον καὶ Διὸς Κονίου ναὸς οὐκ ἔχων ὄροφον. τοῦ δὲ Ἀσκληπιοῦ τὸ ἄγαλμα Βρύαξις καὶ αὐτὸ καὶ τὴν Ὑγείαν ἐποίησεν. ἐνταῦθα καὶ τῆς Δήμητρος τὸ καλούμενον μέγαρον· ποιῆσαι δὲ αὐτὸ βασιλεύοντα Κᾶρα ἔλεγον.
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. 2.4.7 ὑπὲρ τοῦτο Μητρὸς θεῶν ναός ἐστι καὶ στήλη καὶ θρόνος· λίθων καὶ αὐτὴ καὶ ὁ θρόνος. ὁ δὲ τῶν Μοιρῶν καὶ ὁ Δήμητρος καὶ Κόρης οὐ φανερὰ ἔχουσι τὰ ἀγάλματα. ταύτῃ καὶ τὸ τῆς Βουναίας ἐστὶν Ἥρας ἱερὸν ἱδρυσαμένου Βούνου τοῦ Ἑρμοῦ· καὶ διʼ αὐτὸ ἡ θεὸς καλεῖται Βουναία.
2.10.2
ἐντεῦθέν ἐστιν ὁδὸς ἐς ἱερὸν Ἀσκληπιοῦ. παρελθοῦσι δὲ ἐς τὸν περίβολον ἐν ἀριστερᾷ διπλοῦν ἐστιν οἴκημα· κεῖται δὲ Ὕπνος ἐν τῷ προτέρῳ, καί οἱ πλὴν τῆς κεφαλῆς ἄλλο οὐδὲν ἔτι λείπεται. τὸ ἐνδοτέρω δὲ Ἀπόλλωνι ἀνεῖται Καρνείῳ, καὶ ἐς αὐτὸ οὐκ ἔστι πλὴν τοῖς ἱερεῦσιν ἔσοδος. κεῖται δὲ ἐν τῇ στοᾷ κήτους ὀστοῦν θαλασσίου μεγέθει μέγα καὶ μετʼ αὐτὸ ἄγαλμα Ὀνείρου καὶ Ὕπνος κατακοιμίζων λέοντα, Ἐπιδώτης δὲ ἐπίκλησιν. ἐς δὲ τὸ Ἀσκληπιεῖον ἐσιοῦσι καθʼ ἕτερον τῆς ἐσόδου τῇ μὲν Πανὸς καθήμενον ἄγαλμά ἐστι, τῇ δὲ Ἄρτεμις ἕστηκεν.'' None
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1.14.7 Hard by is a sanctuary of the Heavenly Aphrodite; the first men to establish her cult were the Assyrians, after the Assyrians the Paphians of Cyprus and the Phoenicians who live at Ascalon in Palestine ; the Phoenicians taught her worship to the people of Cythera . Among the Athenians the cult was established by Aegeus, who thought that he was childless (he had, in fact, no children at the time) and that his sisters had suffered their misfortune because of the wrath of Heavenly Aphrodite. The statue still extant is of Parian marble and is the work of Pheidias. One of the Athenian parishes is that of the Athmoneis, who say that Porphyrion, an earlier king than Actaeus, founded their sanctuary of the Heavenly One. But the traditions current among the Parishes often differ altogether from those of the city.
1.17.1
In the Athenian market-place among the objects not generally known is an altar to Mercy, of all divinities the most useful in the life of mortals and in the vicissitudes of fortune, but honored by the Athenians alone among the Greeks. And they are conspicuous not only for their humanity but also for their devotion to religion. They have an altar to Shamefastness, one to Rumour and one to Effort. It is quite obvious that those who excel in piety are correspondingly rewarded by good fortune.
1.33.2
About sixty stades from Marathon as you go along the road by the sea to Oropus stands Rhamnus. The dwelling houses are on the coast, but a little way inland is a sanctuary of Nemesis, the most implacable deity to men of violence. It is thought that the wrath of this goddess fell also upon the foreigners who landed at Marathon. For thinking in their pride that nothing stood in the way of their taking Athens, they were bringing a piece of Parian marble to make a trophy, convinced that their task was already finished.
1.40.6
After the precinct of Zeus, when you have ascended the citadel, which even at the present day is called Caria from Car, son of Phoroneus, you see a temple of Dionysus Nyctelius (Nocturnal), a sanctuary built to Aphrodite Epistrophia (She who turns men to love), an oracle called that of Night and a temple of Zeus Conius (Dusty) without a roof. The image of Asclepius and also that of Health were made by Bryaxis. Here too is what is called the Chamber of Demeter, built, they say, by Car when he was king.
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. 2.4.7 Above it are a temple of the Mother of the gods and a throne; the image and the throne are made of stone. The temple of the Fates and that of Demeter and the Maid have images that are not exposed to view. Here, too, is the temple of Hera Bunaea set up by Bunus the son of Hermes. It is for this reason that the goddess is called Bunaea.
2.10.2
From here is a way to a sanctuary of Asclepius. On passing into the enclosure you see on the left a building with two rooms. In the outer room lies a figure of Sleep, of which nothing remains now except the head. The inner room is given over to the Carnean Apollo; into it none may enter except the priests. In the portico lies a huge bone of a sea-monster, and after it an image of the Dream-god and Sleep, surnamed Epidotes (Bountiful), lulling to sleep a lion. Within the sanctuary on either side of the entrance is an image, on the one hand Pan seated, on the other Artemis standing.'' None
46. Tertullian, To The Heathen, 1.10.17 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Isiac • Isiac cults • Isis

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 94; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 398

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1.10.17 Pour out now all your venom; fling against this name of ours all your shafts of calumny: I shall stay no longer to refute them; but they shall by and by be blunted, when we come to explain our entire discipline. I shall content myself now indeed with plucking these shafts out of our own body, and hurling them back on yourselves. The same wounds which you have inflicted on us by your charges I shall show to be imprinted on yourselves, that you may fall by your own swords and javelins. Now, first, when you direct against us the general charge of divorcing ourselves from the institutions of our forefathers, consider again and again whether you are not yourselves open to that accusation in common with us. For when I look through your life and customs, lo, what do I discover but the old order of things corrupted, nay, destroyed by you? of the laws I have already said, that you are daily supplanting them with novel decrees and statutes. As to everything else in your manner of life, how great are the changes you have made from your ancestors - in your style, your dress, your equipage, your very food, and even in your speech; for the old-fashioned you banish, as if it were offensive to you! Everywhere, in your public pursuits and private duties, antiquity is repealed; all the authority of your forefathers your own authority has superseded. To be sure, you are for ever praising old customs; but this is only to your greater discredit, for you nevertheless persistently reject them. How great must your perverseness have been, to have bestowed approbation on your ancestors' institutions, which were too inefficient to be lasting, all the while that you were rejecting the very objects of your approbation! But even that very heir-loom of your forefathers, which you seem to guard and defend with greatest fidelity, in which you actually find your strongest grounds for impeaching us as violators of the law, and from which your hatred of the Christian name derives all its life - I mean the worship of the gods - I shall prove to be undergoing ruin and contempt from yourselves no less than (from us) - unless it be that there is no reason for our being regarded as despisers of the gods like yourselves, on the ground that nobody despises what he knows has absolutely no existence. What certainly exists can be despised. That which is nothing, suffers nothing. From those, therefore, to whom it is an existing thing, must necessarily proceed the suffering which affects it. All the heavier, then, is the accusation which burdens you who believe that there are gods and (at the same time) despise them, who worship and also reject them, who honour and also assail them. One may also gather the same conclusion from this consideration, above all: since you worship various gods, some one and some another, you of course despise those which you do not worship. A preference for the one is not possible without slighting the other, and no choice can be made without a rejection. He who selects some one out of many, has already slighted the other which he does not select. But it is impossible that so many and so great gods can be worshipped by all. Then you must have exercised your contempt (in this matter) even at the beginning, since indeed you were not then afraid of so ordering things, that all the gods could not become objects of worship to all. For those very wise and prudent ancestors of yours, whose institutions you know not how to repeal, especially in respect of your gods, are themselves found to have been impious. I am much mistaken, if they did not sometimes decree that no general should dedicate a temple, which he may have vowed in battle, before the senate gave its sanction; as in the case of Marcus Æmilius, who had made a vow to the god Alburnus. Now is it not confessedly the greatest impiety, nay, the greatest insult, to place the honour of the Deity at the will and pleasure of human judgment, so that there cannot be a god except the senate permit him? Many times have the censors destroyed (a god) without consulting the people. Father Bacchus, with all his ritual, was certainly by the consuls, on the senate's authority, cast not only out of the city, but out of all Italy; while Varro informs us that Serapis also, and Isis, and Arpocrates, and Anubis, were excluded from the Capitol, and that their altars which the senate had thrown down were only restored by the popular violence. The Consul Gabinius, however, on the first day of the ensuing January, although he gave a tardy consent to some sacrifices, in deference to the crowd which assembled, because he had failed to decide about Serapis and Isis, yet held the judgment of the senate to be more potent than the clamour of the multitude, and forbade the altars to be built. Here, then, you have among your own forefathers, if not the name, at all events the procedure, of the Christians, which despises the gods. If, however, you were even innocent of the charge of treason against them in the honour you pay them, I still find that you have made a consistent advance in superstition as well as impiety. For how much more irreligious are you found to be! There are your household gods, the Lares and the Penates, which you possess by a family consecration: you even tread them profanely under foot, you and your domestics, by hawking and pawning them for your wants or your whims. Such insolent sacrilege might be excusable, if it were not practised against your humbler deities; as it is, the case is only the more insolent. There is, however, some consolation for your private household gods under these affronts, that you treat your public deities with still greater indignity and insolence. First of all, you advertise them for auction, submit them to public sale, knock them down to the highest bidder, when you every five years bring them to the hammer among your revenues. For this purpose you frequent the temple of Serapis or the Capitol, hold your sales there, conclude your contracts, as if they were markets, with the well-known voice of the crier, (and) the self-same levy of the qu stor. Now lands become cheaper when burdened with tribute, and men by the capitation tax diminish in value (these are the well-known marks of slavery). But the gods, the more tribute they pay, become more holy; or rather, the more holy they are, the more tribute do they pay. Their majesty is converted into an article of traffic; men drive a business with their religion; the sanctity of the gods is beggared with sales and contracts. You make merchandise of the ground of your temples, of the approach to your altars, of your offerings, of your sacrifices. You sell the whole divinity (of your gods). You will not permit their gratuitous worship. The auctioneers necessitate more repairs than the priests. It was not enough that you had insolently made a profit of your gods, if we would test the amount of your contempt; and you are not content to have withheld honour from them, you must also depreciate the little you do render to them by some indignity or other. What, indeed, do you do by way of honouring your gods, which you do not equally offer to your dead? You build temples for the gods, you erect temples also to the dead; you build altars for the gods, you build them also for the dead; you inscribe the same superscription over both; you sketch out the same lineaments for their statues- as best suits their genius, or profession, or age; you make an old man of Saturn, a beardless youth of Apollo; you form a virgin from Diana; in Mars you consecrate a soldier, a blacksmith in Vulcan. No wonder, therefore, if you slay the same victims and burn the same odours for your dead as you do for your gods. What excuse can be found for that insolence which classes the dead of whatever sort as equal with the gods? Even to your princes there are assigned the services of priests and sacred ceremonies, and chariots, and cars, and the honours of the solisternia and the lectisternia, holidays and games. Rightly enough, since heaven is open to them; still it is none the less contumelious to the gods: in the first place, because it could not possibly be decent that other beings should be numbered with them, even if it has been given to them to become divine after their birth; in the second place, because the witness who beheld the man caught up into heaven would not forswear himself so freely and palpably before the people, if it were not for the contempt felt about the objects sworn to both by himself and those who allow the perjury. For these feel of themselves, that what is sworn to is nothing; and more than that, they go so far as to fee the witness, because he had the courage to publicly despise the avengers of perjury. Now, as to that, who among you is pure of the charge of perjury? By this time, indeed, there is an end to all danger in swearing by the gods, since the oath by C sar carries with it more influential scruples, which very circumstance indeed tends to the degradation of your gods; for those who perjure themselves when swearing by C sar are more readily punished than those who violate an oath to a Jupiter. But, of the two kindred feelings of contempt and derision, contempt is the more honourable, having a certain glory in its arrogance; for it sometimes proceeds from confidence, or the security of consciousness, or a natural loftiness of mind. Derision, however, is a more wanton feeling, and so far it points more directly to a carping insolence. Now only consider what great deriders of your gods you show yourselves to be! I say nothing of your indulgence of this feeling during your sacrificial acts, how you offer for your victims the poorest and most emaciated creatures; or else of the sound and healthy animals only the portions which are useless for food, such as the heads and hoofs, or the plucked feathers and hair, and whatever at home you would have thrown away. I pass over whatever may seem to the taste of the vulgar and profane to have constituted the religion of your forefathers; but then the most learned and serious classes (for seriousness and wisdom to some extent profess to be derived from learning) are always, in fact, the most irreverent towards your gods; and if their learning ever halts, it is only to make up for the remissness by a more shameful invention of follies and falsehoods about their gods. I will begin with that enthusiastic fondness which you show for him from whom every depraved writer gets his dreams, to whom you ascribe as much honour as you derogate from your gods, by magnifying him who has made such sport of them. I mean Homer by this description. He it is, in my opinion, who has treated the majesty of the Divine Being on the low level of human condition, imbuing the gods with the falls and the passions of men; who has pitted them against each other with varying success, like pairs of gladiators: he wounds Venus with an arrow from a human hand; he keeps Mars a prisoner in chains for thirteen months, with the prospect of perishing; he parades Jupiter as suffering a like indignity from a crowd of celestial (rebels;) or he draws from him tears for Sarpedon; or he represents him wantoning with Juno in the most disgraceful way, advocating his incestuous passion for her by a description and enumeration of his various amours. Since then, which of the poets has not, on the authority of their great prince, calumniated the gods, by either betraying truth or feigning falsehood? Have the dramatists also, whether in tragedy or comedy, refrained from making the gods the authors of the calamities and retributions (of their plays)? I say nothing of your philosophers, whom a certain inspiration of truth itself elevates against the gods, and secures from all fear in their proud severity and stern discipline. Take, for example, Socrates. In contempt of your gods, he swears by an oak, and a dog, and a goat. Now, although he was condemned to die for this very reason, the Athenians afterwards repented of that condemnation, and even put to death his accusers. By this conduct of theirs the testimony of Socrates is replaced at its full value, and I am enabled to meet you with this retort, that in his case you have approbation bestowed on that which is now-a-days reprobated in us. But besides this instance there is Diogenes, who, I know not to what extent, made sport of Hercules; while Varro, that Diogenes of the Roman cut, introduces to our view some three hundred Joves, or, as they ought to be called, Jupiters, (and all) without heads. Your other wanton wits likewise minister to your pleasures by disgracing the gods. Examine carefully the sacrilegious beauties of your Lentuli and Hostii; now, is it the players or your gods who become the objects of your mirth in their tricks and jokes? Then, again, with what pleasure do you take up the literature of the stage, which describes all the foul conduct of the gods! Their majesty is defiled in your presence in some unchaste body. The mask of some deity, at your will, covers some infamous paltry head. The Sun mourns for the death of his son by a lightning-flash amid your rude rejoicing. Cybele sighs for a shepherd who disdains her, without raising a blush on your cheek; and you quietly endure songs which celebrate the gallantries of Jove. You are, of course, possessed of a more religious spirit in the show of your gladiators, when your gods dance, with equal zest, over the spilling of human blood, (and) over those filthy penalties which are at once their proof and plot for executing your criminals, or else (when) your criminals are punished personating the gods themselves. We have often witnessed in a mutilated criminal your god of Pessinum, Attis; a wretch burnt alive has personated Hercules. We have laughed at the sport of your mid-day game of the gods, when Father Pluto, Jove's own brother, drags away, hammer in hand, the remains of the gladiators; when Mercury, with his winged cap and heated wand, tests with his cautery whether the bodies were really lifeless, or only feigning death. Who now can investigate every particular of this sort although so destructive of the honour of the Divine Being, and so humiliating to His majesty? They all, indeed, have their origin in a contempt (of the gods), on the part both of those who practise these personations, as well as of those who are susceptible of being so represented. I hardly know, therefore, whether your gods have more reason to complain of yourselves or of us. After despising them on the one hand, you flatter them on the other; if you fail in any duty towards them, you appease them with a fee; in short, you allow yourselves to act towards them in any way you please. We, however, live in a consistent and entire aversion to them. "" None
47. Tertullian, Apology, 6.8 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Isiac • Isiac cults • Isis

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 94; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 398

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6.8 I would now have these most religious protectors and vindicators of the laws and institutions of their fathers, tell me, in regard to their own fidelity and the honour, and submission they themselves show to ancestral institutions, if they have departed from nothing - if they have in nothing gone out of the old paths - if they have not put aside whatsoever is most useful and necessary as rules of a virtuous life. What has become of the laws repressing expensive and ostentatious ways of living? Which forbade more than a hundred asses to be expended on a supper, and more than one fowl to be set on the table at a time, and that not a fatted one; which expelled a patrician from the senate on the serious ground, as it was counted, of aspiring to be too great, because he had acquired ten pounds of silver; which put down the theatres as quickly as they arose to debauch the manners of the people; which did not permit the insignia of official dignities or of noble birth to be rashly or with impunity usurped? For I see the Centenarian suppers must now bear the name, not from the hundred asses, but from the hundred sestertia expended on them; and that mines of silver are made into dishes (it were little if this applied only to senators, and not to freedmen or even mere whip-spoilers ). I see, too, that neither is a single theatre enough, nor are theatres unsheltered: no doubt it was that immodest pleasure might not be torpid in the wintertime, the Laced monians invented their woollen cloaks for the plays. I see now no difference between the dress of matrons and prostitutes. In regard to women, indeed, those laws of your fathers, which used to be such an encouragement to modesty and sobriety, have also fallen into desuetude, when a woman had yet known no gold upon her save on the finger, which, with the bridal ring, her husband had sacredly pledged to himself; when the abstinence of women from wine was carried so far, that a matron, for opening the compartments of a wine cellar, was starved to death by her friends - while in the times of Romulus, for merely tasting wine, Mecenius killed his wife, and suffered nothing for the deed. With reference to this also, it was the custom of women to kiss their relatives, that they might be detected by their breath. Where is that happiness of married life, ever so desirable, which distinguished our earlier manners, and as the result of which for about 600 years there was not among us a single divorce? Now, women have every member of the body heavy laden with gold; wine-bibbing is so common among them, that the kiss is never offered with their will; and as for divorce, they long for it as though it were the natural consequence of marriage. The laws, too, your fathers in their wisdom had enacted concerning the very gods themselves, you their most loyal children have rescinded. The consuls, by the authority of the senate, banished Father Bacchus and his mysteries not merely from the city, but from the whole of Italy. The consuls Piso and Gabinius, no Christians surely, forbade Serapis, and Isis, and Arpocrates, with their dogheaded friend, admission into the Capitol - in the act casting them out from the assembly of the gods - overthrow their altars, and expelled them from the country, being anxious to prevent the vices of their base and lascivious religion from spreading. These, you have restored, and conferred highest honours on them. What has come to your religion - of the veneration due by you to your ancestors? In your dress, in your food, in your style of life, in your opinions, and last of all in your very speech, you have renounced your progenitors. You are always praising antiquity, and yet every day you have novelties in your way of living. From your having failed to maintain what you should, you make it clear, that, while you abandon the good ways of your fathers, you retain and guard the things you ought not. Yet the very tradition of your fathers, which you still seem so faithfully to defend, and in which you find your principal matter of accusation against the Christians- I mean zeal in the worship of the gods, the point in which antiquity has mainly erred - although you have rebuilt the altars of Serapis, now a Roman deity, and to Bacchus, now become a god of Italy, you offer up your orgies, - I shall in its proper place show that you despise, neglect, and overthrow, casting entirely aside the authority of the men of old. I go on meantime to reply to that infamous charge of secret crimes, clearing my way to things of open day. '' None
48. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aion, and Isis • Alexandria, and Isis Pelagia, theology of • Elements, mistress of, slaves of Isis • Eternity, and Isis • First offspring of time, of Isis • Hecate, equated with Isis, temple in Antiochia • Horus, and Seth, son of Isis • Isis • Isis Panthea • Isis Tyche Protogeneia • Isis, and Aion • Isis, and elements, mistress of • Isis, as mother-goddess • Isis, first offspring of time • Isis, goddess, mother of Horus • Isis, mistress of all the elements • Isis, mother of the universe • Mistress of all the elements, of Isis • Mother of the universe, of Isis • Stoics, and Isis Panthea

 Found in books: Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 263; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 190; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 140, 141, 299; Levine Allison and Crossan (2006), The Historical Jesus in Context, 195, 197

49. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Election, Isis elects people near end of life, Lucius destined for the Mysteries • Election, Isis elects people near end of life, markedly favoured by her grace • Initiation, Isis urges • Isiakoi, Temple of Isis at Philae • Isis • Isis and initiation, urges it • Isis, Megalopolis Egyptian sanctuary lex sacra • Isis, commands of • Isis, counsel of, by night • Isis, great goddess, thanks to, great deity, worship of • Isis, in Tithorea, Phocis • Isis, service to, in personal sense • Isis, visions of, by night • Isis, worship of, without interruption • Tithorea, Phocis, temple of Isis in

 Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 272; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 248; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 132; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 86, 87; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 132

50. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Isis • Wine, makes Agdistis drunk, ; in Isiac cult

 Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 316; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 133

51. None, None, nan (2nd cent. CE - 4th cent. CE)
 Tagged with subjects: • Isis • Isis, • Isis, in Thyamis’ dream

 Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 91; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 49; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 42

52. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Isaeum Campense, temple of Isis, anthropomorphic and theriomorphic • Isis • Isis, goddess, mother of Horus

 Found in books: Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 242, 244; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 159; Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 76; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 230

53. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Isis • Tacitus, Isis devotees

 Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 138; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 757

54. Porphyry, On Abstinence, 4.6, 4.8 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Isis, goddess, mother of Horus • Linen tunic of Isis, tunic with sumptuous decorations, worn at end of First Initiation • Linen tunic of Isis, unworn linen garment given to him at start of First Initiation • Rome, Isis in

 Found in books: Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 251; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 283, 293

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4.6 6.Chaeremon the Stoic, therefore, in his narration of the Egyptian priests, who, he says, were considered by the Egyptians as philosophers, informs us, that they chose temples, as the places in which they might philosophize. For to dwell with the statues of the Gods is a thing allied to the whole desire, by which the soul tends to the contemplation of their divinities. And from the divine veneration indeed, which was paid to them through dwelling in temples, they obtained security, all men honouring these philosophers, as if they were certain sacred animals. They also led a solitary life, as they only mingled with other men in solemn sacrifices and festivals. But at other times the priests were almost inaccessible to any one who wished to converse with them. For it was requisite that he who approached to them should be first purified, and abstain from many things; and this is as it were a common sacred law respecting the Egyptian priests. But these philosophic priests, |116 having relinquished every other employment, and human labours,7 gave up the whole of their life to the contemplation and worship of divine natures and to divine inspiration; through the latter, indeed, procuring for themselves, honour, security, and piety; but through contemplation, science; and through both, a certain occult exercise of manners, worthy of antiquity8. For to be always conversant with divine knowledge and inspiration, removes those who are so from all avarice, suppresses the passions, and excites to an intellectual life. But they were studious of frugality in their diet and apparel, and also of continence and endurance, and in all things were attentive to justice and equity. They likewise were rendered venerable, through rarely mingling with other men. For during the time of what are called purifications, they scarcely mingled with their nearest kindred, and those of their own order, nor were they to be seen by anyone, unless it was requisite for the necessary purposes of purification. For the sanctuary was inaccessible to those who were not purified, and they dwelt in holy places for the purpose of performing divine works; but at all other times they associated more freely with those who lived like themselves. They did not, however, associate with any one who was not a religious character. But they were always seen near to the Gods, or the statues of the Gods, the latter of which they were beheld either carrying, or preceding in a sacred procession, or disposing in an orderly manner, with modesty and gravity; each of which operations was not the effect of pride, but an indication of some physical reason. Their venerable gravity also was apparent from their manners. For their walking was orderly, and their aspect sedate; and they were so studious of preserving this gravity of countece, that they did not even wink, when at any time they were unwilling to do so; and they seldom laughed, and when they did, their laughter proceeded no farther than to a smile. But they always kept their hands within their garments. Each likewise bore about him a symbol indicative of the order which he was allotted in sacred concerns; for there were many orders of priests. Their diet also was slender and simple. For, with respect to wine, some of them did not at all drink it, but others drank very little of it, on account of its being injurious to the |117 nerves, oppressive to the head, an impediment to invention, and an incentive to venereal desires. In many other things also they conducted themselves with caution; neither using bread at all in purifications, and at those times in which they were not employed in purifying themselves, they were accustomed to eat bread with hyssop, cut into small pieces. For it is said, that hyssop very much purifies the power of bread. But they, for the most part, abstained from oil, the greater number of them entirely; and if at any time they used it with pot-herbs, they took very little of it, and only as much as was sufficient to mitigate the taste of the herbs.
4.8 8.This also is a testimony of their continence, that, though they neither exercised themselves in walking or riding, yet they lived free from disease, and were sufficiently strong for the endurance of modern labours. They bore therefore many burdens in the performance of sacred operations, and accomplished many ministrant works, which required more than common strength. But they divided the night into the observation of the celestial bodies, and sometimes devoted a part of it to offices of purification; and they distributed the day into the worship of the Gods, according to which they celebrated them with hymns thrice or four times, viz. in the morning and evening, when the sun is at his meridian altitude, and when he is declining to the west. The rest of their time they devoted to arithmetical and geometrical speculations, always labouring to effect something, and to make some new discovery, and, in short, continually exercising their skill. In winter nights also they were occupied in the same employments, being vigilantly engaged in literary pursuits, as paying no attention to the acquisition of externals, and being liberated from the servitude of that bad master, excessive expense. Hence their unwearied and incessant labour testifies their endurance, but their continence is manifested by their liberation from the desire of external good. To sail from Egypt likewise, i.e. to quit Egypt, was considered by them to be one of the most unholy things, in consequence of their being careful to avoid foreign luxury and pursuits; for this appeared to them to be alone lawful to those who were compelled to do so by regal necessities. Indeed, they were very anxious to continue in the observance of the institutes of their country, and those who were found to have violated them, though but in a small degree were expelled from the college of the priests. The |119 true method of philosophizing, likewise, was preserved by the prophets, by the hierostolistae 9, and the sacred scribes, and also by the horologi, or calculators of nativities. But the rest of the priests, and of the pastophori 10, curators of temples, and ministers of the Gods, were similarly studious of purity, yet not so accurately, and with such great continence, as the priests of whom we have been speaking. And such are the particulars which are narrated of the Egyptians, by a man who was a lover of truth, and an accurate writer, and who among the Stoics strenuously and solidly philosophized.
55. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Ceres, mother of crops, Eleusinians equate her with Isis • Corn, discovered by Isis • Demeter, at Eleusis, and rebirth, and Isis • Eleusinians, view Isis as Ceres • Isiakoi, Temple of Isis at Philae • Isis • Isis, • Isis, Proserpine among Sicilians • Isis, Thermuthis • Isis, and Demeter • Isis, and Eleusis • Isis, and corn • Ortygian Proserpine, name of Isis among Sicilians • Persephassa, and Isis • Persephone, and Hecate, and Isis • Proserpine, Ortygian, name of Isis among Sicilians • Sicilians, call Isis Ortygian Proserpine • Thermuthis-Isis

 Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 151; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 68; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 57; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 132

56. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Isis

 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, 172; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 183

57. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Dream of Nektanebos (Demotic Prophecy of Petesis), prayer to Isis • Dreams (in Egypt), featuring prayer to Sarapis and Isis • Isaeum Campense, temple of Isis, anthropomorphic and theriomorphic • Isis • Isis, • Isis, goddess, mother of Horus • Isis, in Apuleiuss Metamorphoses • Isis, in Dream of Nektanebos • Isis, prayer in Ptolemaios Archive dream • Isis-Hathor • Ptolemaios Archive, dream with prayer to Sarapis and Isis • Soknopaiou Nesos, speculation regarding incubation at Isis Nepherses temple • Temple inventories, Soknopaiou Nesos temple of Isis Nepherses • aretalogies, of Isis

 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, 96, 133, 155, 158, 177, 192, 193, 194, 195, 196, 202, 205, 215, 231, 233, 235, 236, 238, 239, 241, 242, 248, 252, 253, 254, 267; Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 136, 152, 158, 165, 260, 266; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 65, 266; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 241; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 141; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 230; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 20, 27, 55, 94, 103, 104, 127, 137, 138, 149, 150, 153, 154, 155, 156, 159, 162, 167; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 525, 561, 623

58. Augustine, The City of God, 18.18 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Acheron, darkness of, where Isis shines • Apuleius, Eleusinian and Isiac initiate • Ass, hateful to Isis • Commands, of Isis • Cow, image of Isis in procession • Favour, of Isis • Glory, promised by Isis • Happy, people call Lucius, happy life, promised by Isis • Isis • Isis, ass hateful to • Isis, commands of • Isis, cow as image of, in procession • Isis, creator of all • Isis, favour of • Isis, fertile image of, as cow • Isis, glory promised by • Isis, happy life promised by • Isis, in Acheron, shining in darkness • Isis, in Stygian depths, ruling • Isis, in nether world as queen • Isis, in subterranean hemisphere • Isis, life prolonged by • Isis, morning salutations to • Isis, priest instructed by • Isis, remaining course of life, dedicated to • Isis, suggestion of • Isis, visions of, by night, cf. • Life, remaining course dedicated to Isis • Life, to be prolonged by Isis • Nether world, Isis reigns in • Pledged, to Isis, remaining life • Priests, of Isis, offer new barque, priest in procession with crown of roses • Priests, of Isis, offer new barque, priest instructed by Isis • Priests, of Isis, offer new barque, priest with cow on shoulders • Serpent, on handle of golden vessel carried by Isis, on handle of gold vase carried in procession • Sistrum = bronze rattle, carried by Isis, with crown of roses attached • Stygian depths, Isis rules • Subterranean hemisphere, Isis worshipped in

 Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 111, 198; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 11

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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. "" None
59. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Isis • Isis, Isis-cult • lamps, Isis boat lamps • priests/priestesses, of Isis

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 121; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 68; Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 209; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 7, 78

60. Anon., Letter of Aristeas, 15-16
 Tagged with subjects: • Isis

 Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 117; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 218, 222

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15 our deeds to give the lie to our words. Since the law which we wish not only to transcribe but also to translate belongs to the whole Jewish race, what justification shall we be able to find for our embassy while such vast numbers of them remain in a state of slavery in your kingdom? In the perfection and wealth of your clemency release those who are held in such miserable bondage, since as I have been at pains to discover, the God who gave them their law is the God who maintains your kingdom. They worship the same God - the Lord and Creator of the Universe, as all other men, as we ourselves, O king, though we call him by different names, such as Zeus or'16 Dis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magimity by releasing those who are held in bondage.'" '" None
61. Epigraphy, Ig Ii2, 4771
 Tagged with subjects: • Dream interpreters/interpretation (Greece and Rome), at sanctuaries of Isis and Sarapis • Isis • Isis, at Gratianopolis • Isis, dream interpreters at Isieia • Mantineia, dedicatory inscription from Asklepios and Isis cults

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 153, 346, 718, 719; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 78

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4771 The columns (kionia) and pediment (aitoma) and the latticed partitions (kinklides) and the (statue of) Aphrodite she dedicated to the Goddess from her own resources (5) having repaired both (the statue of) the goddess itself and the things related to it; she was her lamplighter (luchnaptria) and dream-interpreter (oneirokritis). In charge of the vestments was Aemilius (10) Attikos of Melite; the priest, bearer (iakchagogos) of the image of Iakchos, was the son of Dionysios of Marathon, temple attendant (zakoros) and bearer of the holy vessels (hagiaphoros) was Eukarpos. text from Attic Inscriptions Online, IG II2
4771 - Dedication of a shrine to Aphrodite/Isis
'' None
62. Strabo, Geography, 16.4.7, 17.1.6, 17.1.17, 17.1.31, 17.1.44
 Tagged with subjects: • Abydos Memnonion, cult of Isis • Alexandria, sanctuary of Sarapis and Isis • Apis, and Sarapis, and Isis • Athenodoros dipinto as aretalogy, for Isis • Delos Sarapieia, cult of Isis • Delos, and Isis Pelagia, priests at • Isaeum Campense, temple of Isis • Isis and Sarapis, as Theoi Soteres • Isis, Mother of Apis • Isis, and Remenet, cow • Isis, and eye ailments • Isis, as Elesat, cow • Isis, as Shentayet, The Widow, mourning cow-goddess • Isis, as healing god • Isis, as oracular god • Isis, at Abydos Memnonion • Isis, at Anchialos • Isis, at Canopus • Isis, at Delos • Isis, at Kos • Isis, at Lesbos • Isis, in Herculaneum • Isis, question of healing with Sarapis • Isis, rarity of dedications for restored health • Isis, worship beyond Egypt • Isis,, temple of • Isis-Mehet • Maroneia Egyptian sanctuary Isis aretalogy • Menouthis, Isis and therapeutic incubation • Menouthis, possible oracle of Isis • Remenet, Isiac cow • Sarapis, question of healing with Isis • Shentayet, The Widow, of Isis as mourning cow-goddess • Sistrum = bronze rattle, carried by Isis, carried by priest • cultic center of Isis • cultic center of Isis, ‘resort of vice’

 Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 185, 220; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 10, 96; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 197, 204; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 340, 369, 383, 486; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 288

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16.4.7 Next after this island follow many tribes of Ichthyophagi and of Nomads; then succeeds the harbour of the goddess Soteira (the Preserver), which had its name from the circumstance of the escape and preservation of some masters of vessels from great dangers by sea.After this the coast and the gulf seem to undergo a great change: for the voyage along the coast is no longer among rocks, and approaches almost close to Arabia; the sea is so shallow as to be scarcely of the depth of two orguiae, and has the appearance of a meadow, in consequence of the sea-weeds, which abound in the passage, being visible through and under the water. Even trees here grow from under the water, and the sea abounds with sea-dogs.Next are two mountains, the Tauri (or the Bulls), presenting at a distance a resemblance to these animals. Then follows another mountain, on which is a temple of Isis, built by Sesostris; then an island planted with olive trees, and at times overflowed. This is followed by the city Ptolemais, near the hunting-grounds of the elephants, founded by Eumedes, who was sent by Philadelphus to the hunting-ground. He enclosed, without the knowledge of the inhabitants, a kind of peninsula with a ditch and wall, and by his courteous address gained over those who were inclined to obstruct the work, and instead of enemies made them his friends.
17.1.6
As Alexandreia and its neighbourhood occupy the greatest and principal portion of the description, I shall begin with it.In sailing towards the west, the sea-coast from Pelusium to the Canobic mouth of the Nile is about 1300 stadia in extent, and constitutes, as we have said, the base of the Delta. Thence to the island Pharos are 150 stadia more.Pharos is a small oblong island, and lies quite close to the continent, forming towards it a harbour with a double entrance. For the coast abounds with bays, and has two promontories projecting into the sea. The island is situated between these, and shuts in the bay, lying lengthways in front of it.of the extremities of the Pharos, the eastern is nearest to the continent and to the promontory in that direction, called Lochias, which is the cause of the entrance to the port being narrow. Besides the narrowness of the passage, there are rocks, some under water, others rising above it, which at all times increase the violence of the waves rolling in upon them from the open sea. This extremity itself of the island is a rock, washed by the sea on all sides, with a tower upon it of the same name as the island, admirably constructed of white marble, with several stories. Sostratus of Cnidus, a friend of the kings, erected it for the safety of mariners, as the inscription imports. For as the coast on each side is low and without harbours, with reefs and shallows, an elevated and conspicuous mark was required to enable navigators coming in from the open sea to direct their course exactly to the entrance of the harbour.The western mouth does not afford an easy entrance, but it does not require the same degree of caution as the other. It forms also another port, which has the name of Eunostus, or Happy Return: it lies in front of the artificial and close harbour. That which has its entrance at the above-mentioned tower of Pharos is the great harbour. These (two) lie contiguous in the recess called Heptastadium, and are separated from it by a mound. This mound forms a bridge from the continent to the island, and extends along its western side, leaving two passages only through it to the harbour of Eunostus, which are bridged over. But this work served not only as a bridge, but as an aqueduct also, when the island was inhabited. Divus Caesar devastated the island, in his war against the people of Alexandreia, when they espoused the party of the kings. A few sailors live near the tower.The great harbour, in addition to its being well enclosed by the mound and by nature, is of sufficient depth near the shore to allow the largest vessel to anchor near the stairs. It is also divided into several ports.The former kings of Egypt, satisfied with what they possessed, and not desirous of foreign commerce, entertained a dislike to all mariners, especially the Greeks (who, on account of the poverty of their own country, ravaged and coveted the property of other nations), and stationed a guard here, who had orders to keep off all persons who approached. To the guard was assigned as a place of residence the spot called Rhacotis, which is now a part of the city of Alexandreia, situated above the arsenal. At that time, however, it was a village. The country about the village was given up to herdsmen, who were also able (from their numbers) to prevent strangers from entering the country.When Alexander arrived, and perceived the advantages of the situation, he determined to build the city on the (natural) harbour. The prosperity of the place, which ensued, was intimated, it is said, by a presage which occurred while the plan of the city was tracing. The architects were engaged in marking out the line of the wall with chalk, and had consumed it all, when the king arrived; upon which the dispensers of flour supplied the workmen with a part of the flour, which was provided for their own use; and this substance was used in tracing the greater part of the divisions of the streets. This, they said, was a good omen for the city.
17.1.17
Canobus is a city, distant by land from Alexandreia 120 stadia. It has its name from Canobus, the pilot of Menelaus, who died there. It contains the temple of Sarapis, held in great veneration, and celebrated for the cure of diseases; persons even of the highest rank confide in them, and sleep there themselves on their own account, or others for them. Some persons record the cures, and others the veracity of the oracles which are delivered there. But remarkable above everything else is the multitude of persons who resort to the public festivals, and come from Alexandreia by the canal. For day and night there are crowds of men and women in boats, singing and dancing, without restraint, and with the utmost licentiousness. Others, at Canobus itself, keep hostelries situated on the banks of the canal, which are well adapted for such kind of diversion and revelry.
17.1.31
Memphis itself also, the residence of the kings of Egypt, is near, being only three schoeni distant from the Delta. It contains temples, among which is that of Apis, who is the same as Osiris. Here the ox Apis is kept in a sort of sanctuary, and is held, as I have said, to be a god. The forehead and some other small parts of its body are white; the other parts are black. By these marks the fitness of the successor is always determined, when the animal to which they pay these honours dies. In front of the sanctuary is a court, in which there is another sanctuary for the dam of Apis. . Into this court the Apis is let loose at times, particularly for the purpose of exhibiting him to strangers. He is seen through a door in the sanctuary, and he is permitted to be seen also out of it. After he has frisked about a little in the court, he is taken back to his own stall.The temple of Apis is near the Hephaesteium (or temple of Vulcan); the Hephaesteium itself is very sumptuously constructed, both as regards the size of the naos and in other respects. In front of the Dromos is a colossal figure consisting of a single stone. It is usual to celebrate bull-fights in this Dromos; the bulls are bred expressly for this purpose, like horses. They are let loose, and fight with one another, the conqueror receiving a prize.At Memphis also there is a temple of Venus, who is accounted a Grecian deity. But some say that it is a temple dedicated to Selene, or the moon.
17.1.44
At Abydos Osiris is worshipped; but in the temple of Osiris no singer, nor player on the pipe, nor on the cithara, is permitted to perform at the commencement of the ceremonies celebrated in honour of the god, as is usual in rites celebrated in honour of the other gods. Next to Abydos is the lesser Diospolis, then the city Tentyra, where the crocodile is held in peculiar abhorrence, and is regarded as the most odious of all animals. For the other Egyptians, although acquainted with its mischievous disposition, and hostility towards the human race, yet worship it, and abstain from doing it harm. But the people of Tentyra track and destroy it in every way. Some however, as they say of the Psyllians of Cyrenaea, possess a certain natural antipathy to snakes, and the people of Tentyra have the same dislike to crocodiles, yet they suffer no injury from them, but dive and cross the river when no other person ventures to do so. When crocodiles were brought to Rome to be exhibited, they were attended by some of the Tentyritae. A reservoir was made for them with a sort of stage on one of the sides, to form a basking-place for them on coming out of the water, and these persons went into the water, drew them in a net to the place, where they might sun themselves and be exhibited, and then dragged them back again to the reservoir. The people of Tentyra worship Venus. At the back of the fane of Venus is a temple of Isis ; then follow what are called the Typhoneia, and the canal leading to Coptos, a city common both to the Egyptians and Arabians.'' None
63. Valerius Maximus, Memorable Deeds And Sayings, 1.3.3-1.3.4
 Tagged with subjects: • Isiac • Isiac cults • Isis • Isis cult, banned from Rome • priests, of Isis

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 96, 101; Isaac (2004), The invention of racism in classical antiquity, 237; Mueller (2002), Roman Religion in Valerius Maximus, 53; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 398

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1.3.3 C. Cornelius Hispallus, a praetor of foreigners, in the time when M. Popilius Laenas and L. Calpurnius were consuls, by edict commanded the Chaldeans to depart out of Italy, who by their false interpretations of the stars cast a profitable mist before the eyes of shallow and foolish characters. The same person banished those who with a counterfeit worship of Jupiter Sabazius sought to corrupt Roman customs. 1.3.4 Lucius Aemilius Paulus the consul, when the senate had decreed that the temples of Isis and Serapis should be destroyed, and none of the workmen dared lay hands upon the work, laying his consular costume aside, and taking a hatchet, was the first that broke open the gates.'' None
64. Vergil, Aeneis, 3.369-3.371, 4.10, 8.685-8.713, 11.777
 Tagged with subjects: • Celer, Maecius, protégé of Isis • Cleopatra VII, as ‘New Isis’ • Io, transformed into Isis • Isaeum Campense, temple of Isis • Isaeum Campense, temple of Isis, ancient and contemporary • Isaeum Campense, temple of Isis, and lament • Isaeum Campense, temple of Isis, and sistrum • Isaeum Campense, temple of Isis, anthropomorphic and theriomorphic • Isis • Isis (goddess) • Isis cult, banned from Rome • Isis in Ovids Metamorphoses , restoration of male power in • Vergil, Aeneid, Isis in Ovids Metamorphoses and

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 97, 98; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 166; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 199; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 62; Isaac (2004), The invention of racism in classical antiquity, 362; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 166, 192, 194, 206; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 230; Putnam et al. (2023), The Poetic World of Statius' Silvae, 253, 261, 263

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3.369 Hic Helenus, caesis primum de more iuvencis, 3.370 exorat pacem divom, vittasque resolvit 3.371 sacrati capitis, meque ad tua limina, Phoebe,
8.685
Hinc ope barbarica variisque Antonius armis, 8.686 victor ab Aurorae populis et litore rubro, 8.687 Aegyptum viresque Orientis et ultima secum 8.688 Bactra vehit, sequiturque (nefas) Aegyptia coniunx. 8.689 Una omnes ruere, ac totum spumare reductis 8.690 convolsum remis rostrisque tridentibus aequor. 8.691 alta petunt: pelago credas innare revolsas 8.692 Cycladas aut montis concurrere montibus altos, 8.693 tanta mole viri turritis puppibus instant. 8.694 stuppea flamma manu telisque volatile ferrum 8.695 spargitur, arva nova Neptunia caede rubescunt. 8.696 Regina in mediis patrio vocat agmina sistro 8.697 necdum etiam geminos a tergo respicit anguis. 8.698 omnigenumque deum monstra et latrator Anubis 8.699 contra Neptunum et Venerem contraque Minervam 8.700 tela tenent. Saevit medio in certamine Mavors 8.701 caelatus ferro tristesque ex aethere Dirae, 8.702 et scissa gaudens vadit Discordia palla, 8.703 quam cum sanguineo sequitur Bellona flagello. 8.704 Actius haec cernens arcum tendebat Apollo 8.705 desuper: omnis eo terrore Aegyptus et Indi, 8.706 omnis Arabs, omnes vertebant terga Sabaei. 8.707 Ipsa videbatur ventis regina vocatis 8.708 vela dare et laxos iam iamque inmittere funis. 8.709 Illam inter caedes pallentem morte futura 8.710 fecerat Ignipotens undis et Iapyge ferri, 8.711 contra autem magno maerentem corpore Nilum 8.712 pandentemque sinus et tota veste vocantem 8.713 caeruleum in gremium latebrosaque flumina victos.
11.777
pictus acu tunicas et barbara tegmina crurum.' ' None
sup>
3.369 or but vast birds, ill-omened and unclean. 3.370 Father Anchises to the gods in heaven 3.371 uplifted suppliant hands, and on that shore
8.685
Therefore go forth, O bravest chief and King 8.686 of Troy and Italy ! To thee I give 8.687 the hope and consolation of our throne, 8.688 pallas, my son, and bid him find in thee 8.689 a master and example, while he learns ' "8.690 the soldier's arduous toil. With thy brave deeds " '8.691 let him familiar grow, and reverence thee 8.692 with youthful love and honor. In his train 8.693 two hundred horsemen of Arcadia, 8.694 our choicest men-at-arms, shall ride; and he 8.695 in his own name an equal band shall bring 8.696 to follow only thee.” Such the discourse. 8.697 With meditative brows and downcast eyes 8.698 Aeneas and Achates, sad at heart, 8.699 mused on unnumbered perils yet to come. ' "8.700 But out of cloudless sky Cythera's Queen " "8.701 gave sudden signal: from th' ethereal dome " '8.702 a thunder-peal and flash of quivering fire 8.703 tumultuous broke, as if the world would fall, 8.704 and bellowing Tuscan trumpets shook the air. 8.705 All eyes look up. Again and yet again 8.706 crashed the terrible din, and where the sky 8.707 looked clearest hung a visionary cloud, 8.708 whence through the brightness blazed resounding arms. ' "8.709 All hearts stood still. But Troy 's heroic son " '8.710 knew that his mother in the skies redeemed 8.711 her pledge in sound of thunder: so he cried, 8.712 “Seek not, my friend, seek not thyself to read ' "8.713 the meaning of the omen. 'T is to me " 11.777 with faithful passion serving. Would that now ' ' None
65. None, None, nan
 Tagged with subjects: • Isiac • Isiac cults • Isis • Isis, bird sacrifices to • Plutarch, De Iside et Osiride • Sacrifice, Isiac

 Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 83, 87; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 413

66. None, None, nan
 Tagged with subjects: • Hermuthis, and Isis • Isis • Isis, Isis and Osiris, The cult of • Isis, and Re* • Isis, countenance and godhead of, stored in memory • Isis, majesty of, power to express • Judgement, of the dead, and Isis, and Osiris • Priest, chief, utters prayers over ship of Isis, and purifies it, embraced and regarded as father • Priests, of Isis, offer new barque, priest in procession with crown of roses • Re, ship of, Isis and Re • Sistrum = bronze rattle, carried by Isis, with crown of roses attached • Thermuthis-Isis • Thousand, mouths and tongues, not enough to express praise of Isis

 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, 478; Estes (2020), The Tree of Life, 21; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 159, 325

67. None, None, nan
 Tagged with subjects: • Andros Isis aretalogy • Asklepios temple, establishment of Isis cult • Athenodoros dipinto as aretalogy, for Isis • Athens (Isis/Iseum) • Canopus, dedicatory relief for Isis and Osiris • Coins with Isiac types from Corinth • Cyrene Isis aretalogy • Delos Sarapieia, cult of Isis • Delos Sarapieia, dedication to Isis-Hygieia • Delos, Isiac inscriptions from • Dream interpreters/interpretation (Greece and Rome), at sanctuaries of Isis and Sarapis • Dreams (in Greek and Latin literature), Plutarch, On Isis and Osiris • Horus, and Isis • Hygieia, and Isis (as Isis-Hygieia) • Ḥor of Sebennytos, and Isis • Ios Isis aretalogy • Isiac • Isiac cults • Isis • Isis Dikaiosyne • Isis Sozousa, salutaris • Isis Sozousa, sospitatrix • Isis and Sarapis, as Theoi Soteres • Isis, Ceremony • Isis, Diodorus passages interpretation • Isis, Isis Salutaris • Isis, Isis Sōteira • Isis, Isis-Hygieia • Isis, and Horus • Isis, and aretalogies • Isis, and eye ailments • Isis, appearance in dream of Ptolemy IV(?) • Isis, as alternative to physicians • Isis, as healing god • Isis, as oracular god • Isis, as protector against plague • Isis, as protector of health • Isis, as protector of sea-faring • Isis, at Canopus • Isis, at Cyrene • Isis, at Delos • Isis, at Gratianopolis • Isis, at Narmouthis • Isis, at Nemausus(?) • Isis, at Philae • Isis, at Saqqâra • Isis, at Tithorea • Isis, dream interpreters at Isieia • Isis, ears (ἀκοαί) of Isis • Isis, in Apuleiuss Metamorphoses • Isis, in worshipers dreams • Isis, powers over cosmos • Isis, spread of cult to Antioch • Isis, use of epithet ἀνδρασώτειρα • Isis, use of epithet ἐπήκοος • Isis, worship beyond Egypt • Kassandreia Isis aretalogy • Kyme Isis aretalogy • Mantineia, dedicatory inscription from Asklepios and Isis cults • Maroneia Egyptian sanctuary Isis aretalogy • Memphis, Isis aretalogy (lost) • Oxyrhynchus Isis aretalogy • Philae, Isis hymns • Philae, temple of Isis • Plague, Isis as protector against plague • Plutarch (De Iside et Osiride) • Sacrifice, Isiac • Tarracina, dedication to Isis • Telmessos Isis aretalogy • Thessalonika Egyptian sanctuary, Isis aretalogy

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 122, 123, 161, 163, 164; Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 54, 81, 403, 473, 514; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 112, 252; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 275, 314, 414; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92, 346, 350, 351, 352, 353, 354, 355, 356, 361, 363, 364, 365, 367, 390, 686, 718, 722; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 146, 151, 153, 154, 155, 156, 158, 159, 161, 164; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 129, 135

n
a
n
68. None, None, nan
 Tagged with subjects: • Ass, hateful to Isis, removes loathsome skin • Cloak, of Isis-devotee, given to Lucius • Isis • Isis, commands of • Isis, great goddess, thanks to • Linen tunic of Isis, linen garment given to naked Lucius • Priest, of Isis, addresses Lucius after transformation • Priests, of Isis, offer new barque, provides linen garment for naked Lucius • sufferings, rejoicing in providence of Isis, from Corinth or near

 Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 13, 178, 182, 183, 198, 204; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 1, 14

69. None, None, nan
 Tagged with subjects: • Athenodoros dipinto as aretalogy, for Isis • Delos Sarapieia, cult of Isis • Ḥor of Sebennytos, and Isis • Ḥor of Sebennytos, seeking Isis prescription for Cleopatra II • Isis • Isis, Der Beistand der Isis • Isis, Isis Sōteira • Isis, as healing god • Isis, as oracular god • Isis, at Delos • Isis, at Philae • Isis, at Tithorea • Isis, in Apuleiuss Metamorphoses • Isis, in Dream of Nektanebos • Isis, in Life of Aesop • Isis, in historiolae • Isis, in worshipers dreams • Isis, powers over cosmos • Isis, use of epithet ἀνδρασώτειρα • Isis, worship beyond Egypt • Memphis, Isis aretalogy (lost) • Philae, Isis hymns • Philae, temple of Isis • Pi(?)-Thoth, Ḥor of Sebennytoss service at Isis temple

 Found in books: Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 17; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 366, 386

70. None, None, nan
 Tagged with subjects: • Isias, d.Metrodoros, Isis at Smyrna • Isis

 Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 354; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 197

71. None, None, nan
 Tagged with subjects: • Ceres, mother of crops, Eleusinians equate her with Isis • Corn, discovered by Isis • Demeter, at Eleusis, and rebirth, and Isis • Eleusinians, view Isis as Ceres • Isiac • Isiac cults • Isis • Isis Frugifera • Isis, Proserpine among Sicilians • Isis, Thermuthis • Isis, and Demeter • Isis, and Eleusis • Isis, and corn • Isis, at Nemausus(?) • Ortygian Proserpine, name of Isis among Sicilians • Persephassa, and Isis • Persephone, and Hecate, and Isis • Proserpine, Ortygian, name of Isis among Sicilians • Sacrifice, Isiac • Sicilians, call Isis Ortygian Proserpine • Thermuthis-Isis • lamps, Isis boat lamps • priests/priestesses, of Isis

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 121; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 151; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 334, 414; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 686; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 77

72. None, None, nan
 Tagged with subjects: • Andros Isis aretalogy • Athenodoros dipinto as aretalogy, for Isis • Cyrene Isis aretalogy • Ios Isis aretalogy • Isis • Isis, and eye ailments • Isis, as healing god • Isis, as protector against plague • Isis, at Cyrene • Isis, worship beyond Egypt • Kassandreia Isis aretalogy • Kyme Isis aretalogy • Maroneia Egyptian sanctuary Isis aretalogy • Memphis, Isis aretalogy (lost) • Plague, Isis as protector against plague • Telmessos Isis aretalogy • Thessalonika Egyptian sanctuary, Isis aretalogy

 Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 132; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364

73. None, None, nan
 Tagged with subjects: • Asklepios temple, establishment of Isis cult • Dream interpreters/interpretation (Greece and Rome), at sanctuaries of Isis and Sarapis • Dreams (in Greek and Latin literature), Plutarch, On Isis and Osiris • Isis (goddess and cult) • Isis, appearance in dream of Ptolemy IV(?) • Isis, at Tithorea • Isis, in worshipers dreams • Isis, spread of cult to Antioch

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 236; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92, 390, 731

74. None, None, nan
 Tagged with subjects: • Andros Isis aretalogy • Athenodoros dipinto as aretalogy, for Isis • Cyrene Isis aretalogy • Ios Isis aretalogy • Isis • Isis (goddess and cult) • Isis, and eye ailments • Isis, as healing god • Isis, as protector against plague • Isis, at Cyrene • Isis, worship beyond Egypt • Kassandreia Isis aretalogy • Kyme Isis aretalogy • Maroneia Egyptian sanctuary Isis aretalogy • Memphis, Isis aretalogy (lost) • Plague, Isis as protector against plague • Telmessos Isis aretalogy • Thessalonika Egyptian sanctuary, Isis aretalogy

 Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 132; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 623; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364

75. None, None, nan
 Tagged with subjects: • Andros Isis aretalogy • Athenodoros dipinto as aretalogy, for Isis • Cyrene Isis aretalogy • Ios Isis aretalogy • Isis • Isis aretalogy, • Isis, • Isis, Diodorus passages interpretation • Isis, and aretalogies • Isis, and eye ailments • Isis, as healing god • Isis, as protector against plague • Isis, at Cyrene • Isis, cult of, Panthea • Isis, worship beyond Egypt • Kassandreia Isis aretalogy • Kyme Isis aretalogy • Maroneia Egyptian sanctuary Isis aretalogy • Memphis, Isis aretalogy (lost) • Plague, Isis as protector against plague • Telmessos Isis aretalogy • Thessalonika Egyptian sanctuary, Isis aretalogy • theatre, theatrical performance in Isis cult

 Found in books: Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 132; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 422; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 276, 277, 281, 286, 287, 288, 289; Huttner (2013), Early Christianity in the Lycus Valley, 136; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 150

76. None, None, nan
 Tagged with subjects: • Isis, goddess • encomium, of Isis

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 309, 310, 311; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 309, 310, 311; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 517

77. None, None, nan
 Tagged with subjects: • Andros Isis aretalogy • Athenodoros dipinto as aretalogy, for Isis • Cyrene Isis aretalogy • Ios Isis aretalogy • Isis, Isis Sōteira • Isis, and aretalogies • Isis, and eye ailments • Isis, as alternative to physicians • Isis, as healing god • Isis, as protector against plague • Isis, at Cyrene • Isis, at Narmouthis • Isis, at Philae • Isis, use of epithet ἀνδρασώτειρα • Isis, worship beyond Egypt • Kassandreia Isis aretalogy • Kyme Isis aretalogy • Maroneia Egyptian sanctuary Isis aretalogy • Memphis, Isis aretalogy (lost) • Oxyrhynchus Isis aretalogy • Philae, Isis hymns • Philae, temple of Isis • Plague, Isis as protector against plague • Telmessos Isis aretalogy • Thessalonika Egyptian sanctuary, Isis aretalogy • encomium, of Isis

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 305, 306, 307; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 305, 306, 307; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 351, 364, 365; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 153, 154, 164

78. None, None, nan
 Tagged with subjects: • Isis • Isis,death

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 438, 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, 241, 242

79. None, None, nan
 Tagged with subjects: • Asklepios temple, establishment of Isis cult • Dreams (in Greek and Latin literature), Plutarch, On Isis and Osiris • Elephantine, oracle of Isis • Isis, and Ptolemaic royal policy • Isis, appearance in dream of Ptolemy IV(?) • Isis, at Saqqâra • Isis, in Saqqâra graffiti • Isis, oracle at Elephantine • Isis, spread of cult to Antioch • Oracles (Egyptian), Elephantine, oracle of Isis

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92, 407, 413, 614; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 126

80. None, None, nan
 Tagged with subjects: • Aretalogies (of Isis) • Busiris, Isis in • Cyclades, Isis in • Delos, and Isis Pelagia, priests at • Fortune, Good, and Isis • Hecate, equated with Isis, temple in Antiochia • Hermuthis, and Isis • Isis • Isis Pharia • Isis, Aegyptia • Isis, Egyptian Goddess • Isis, and Athena • Isis, and Fortune, Good • Isis, and Hermuthis • Isis, and KorS • Isis, and Neith • Isis, and Tyche Agathe • Isis, as mediator • Isis, favour of, that could not be repaid • Isis, feet of, kissed, feet wiped with face of initiate • Isis, in Busiris • Isis, in Cyclades • Isis, in Metelite nome • Isis, in Sals • Isis, obeisance before • Isis-Litany • Isis-Tyche, and Fortuna Primigeneia • Pledged, to Isis, by favour that could not be repaid • Prayer, to moon-goddess, to Isis • Self-proclamation, of Isis

 Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 137, 147, 320; Rizzi (2010), Hadrian and the Christians, 127; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 124; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 180, 181

81. None, None, nan
 Tagged with subjects: • Athenodoros dipinto as aretalogy, for Isis • Isis, Der Beistand der Isis • Isis, Isis Sōteira • Isis, and aretalogies • Isis, as healing god • Isis, at Philae • Isis, in Apuleiuss Metamorphoses • Isis, in Life of Aesop • Isis, in historiolae • Isis, powers over cosmos • Isis, use of epithet ἀνδρασώτειρα • Isis, worship beyond Egypt • Memphis, Isis aretalogy (lost) • Philae, Isis hymns • Philae, temple of Isis

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 366; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 157




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