1. Herodotus, Histories, 1.1.1-1.1.3, 2.19-2.34 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •ancient novel Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 260, 287 | 1.1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos , 1.1.2. which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos , and set out their cargo. 1.1.3. On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. 2.19. When the Nile is in flood, it overflows not only the Delta but also the lands called Libyan and Arabian, as far as two days' journey from either bank in places, and sometimes more than this, sometimes less. Concerning its nature, I could not learn anything either from the priests or from any others. ,Yet I was anxious to learn from them why the Nile comes down with a rising flood for a hundred days from the summer solstice; and when this number of days is passed, sinks again with a diminishing stream, so that the river is low for the whole winter until the summer solstice again. ,I was not able to get any information from any of the Egyptians regarding this, when I asked them what power the Nile has to be contrary in nature to all other rivers. I wished to know this, and asked; also, why no breezes blew from it as from every other river. 2.20. But some of the Greeks, wishing to be notable for cleverness, put forward three opinions about this river, two of which I would not even mention except just to show what they are. ,One of them maintains that the Etesian winds are the cause of the river being in flood, because they hinder the Nile from emptying into the sea. But there are many times when the Etesian winds do not blow, yet the Nile does the same as before. ,And further, if the Etesian winds were the cause, then the other rivers which flow contrary to those winds should be affected like the Nile , and even more so, since being smaller they have a weaker current. Yet there are many rivers in Syria and many in Libya , and they behave nothing like the Nile . 2.21. The second opinion is less grounded on knowledge than the previous, though it is more marvellous to the ear: according to it, the river effects what it does because it flows from Ocean, which flows around the whole world. 2.22. The third opinion is by far the most plausible, yet the most erroneous of all. It has no more truth in it than the others. According to this, the Nile flows from where snows melt; but it flows from Libya through the midst of Ethiopia , and comes out into Egypt . ,How can it flow from snow, then, seeing that it comes from the hottest places to lands that are for the most part cooler? In fact, for a man who can reason about such things, the principal and strongest evidence that the river is unlikely to flow from snows is that the winds blowing from Libya and Ethiopia are hot. ,In the second place, the country is rainless and frostless; but after snow has fallen, it has to rain within five days ; so that if it snowed, it would rain in these lands. And thirdly, the men of the country are black because of the heat. ,Moreover, kites and swallows live there all year round, and cranes come every year to these places to winter there, flying from the wintry weather of Scythia . Now, were there but the least fall of snow in this country through which the Nile flows and where it rises, none of these things would happen, as necessity proves. 2.23. The opinion about Ocean is grounded in obscurity and needs no disproof; for I know of no Ocean river; and I suppose that Homer or some older poet invented this name and brought it into his poetry. 2.24. If, after having condemned the opinions proposed, I must indicate what I myself think about these obscure matters, I shall say why I think the Nile floods in the summer. During the winter, the sun is driven by storms from his customary course and passes over the inland parts of Libya . ,For the briefest demonstration, everything has been said; for whatever country this god is nearest, or over, it is likely that that land is very thirsty for water and that the local rivers are dried up. 2.25. A lengthier demonstration goes as follows. In its passage over the inland parts of Libya , the sun does this: as the air is always clear in that region, the land warm, and the winds cool, the sun does in its passage exactly as it would do in the summer passing through the middle of the heaven: ,it draws the water to itself, and having done so, expels it away to the inland regions, and the winds catch it and scatter and dissolve it; and, as is to be expected, those that blow from that country, the south and the southwest, are the most rainy of all winds. ,Yet I think that the sun never lets go of all of the water that it draws up from the Nile yearly, but keeps some back near itself. Then, as the winter becomes milder, the sun returns to the middle of the heaven, and after that draws from all rivers alike. ,Meanwhile, the other rivers are swollen to high flood by the quantity of water that falls into them from the sky, because the country is rained on and cut into gullies; but in the summer they are low, lacking the rain and being drawn up too by the sun. ,But the Nile , being fed by no rain, and being the only river drawn up by the sun in winter, at this time falls far short of the height that it had in summer; which is but natural; for in summer all other waters too and not it alone are attracted to the sun, but in the winter it alone is afflicted. 2.26. I am convinced, therefore, that the sun is the cause of this phenomenon. The dryness of the air in these parts is also caused by the sun, in my opinion, because it burns its way through it; hence, it is always summer in the inland part of Libya . ,But were the stations of the seasons changed, so that the south wind and the summer had their station where the north wind and winter are now set, and the north wind was where the south wind is now—if this were so, the sun, when driven from mid-heaven by the winter and the north wind, would pass over the inland parts of Europe as it now passes over Libya , and I think that in its passage over all Europe it would have the same effect on the Ister as it now does on the Nile . 2.27. And as to why no breeze blows from the river, this is my opinion: it is not natural that any breeze blow from very hot places; breezes always come from that which is very cold. 2.28. Let this be, then, as it is and as it was in the beginning. But as to the sources of the Nile , no one that conversed with me, Egyptian, Libyan, or Greek, professed to know them, except the recorder of the sacred treasures of Athena in the Egyptian city of Saïs. ,I thought he was joking when he said that he had exact knowledge, but this was his story. Between the city of Syene in the Thebaid and Elephantine, there are two hills with sharp peaks, one called Crophi and the other Mophi. ,The springs of the Nile , which are bottomless, rise between these hills; half the water flows north towards Egypt , and the other half south towards Ethiopia . ,He said that Psammetichus king of Egypt had put to the test whether the springs are bottomless: for he had a rope of many thousand fathoms' length woven and let down into the spring, but he could not reach to the bottom. ,This recorder, then, if he spoke the truth, showed, I think, that there are strong eddies and an upward flow of water, such that with the stream rushing against the hills the sounding-line when let down cannot reach bottom. 2.29. I was unable to learn anything from anyone else, but this much further I did learn by the most extensive investigation that I could make, going as far as the city of Elephantine to look myself, and beyond that by question and hearsay. ,Beyond Elephantine, as one travels inland, the land rises. Here one must pass with the boat roped on both sides as men harness an ox; and if the rope breaks, the boat will be carried away by the strength of the current. ,This part of the river is a four days' journey by boat, and the Nile here is twisty just as the Maeander ; a distance of twelve schoeni must be passed in the foregoing manner. After that, you come to a level plain, where there is an island in the Nile , called Takhompso. ,The country above Elephantine now begins to be inhabited by Ethiopians: half the people of the island are Ethiopians, and half Egyptians. Near the island is a great lake, on whose shores live nomadic Ethiopians. After crossing this, you come to the stream of the Nile , which empties into this lake. ,Then you disembark and journey along the river bank for forty days; for there are sharp projecting rocks in the Nile and many reefs, through which no boat can pass. ,Having traversed this part in forty days as I have said, you take boat again and so travel for twelve days until you come to a great city called Meroe , which is said to be the capital of all Ethiopia . ,The people of the place worship no other gods but Zeus and Dionysus; these they greatly honor, and they have a place of divination sacred to Zeus; they send out armies whenever and wherever this god through his oracle commands them. 2.30. From this city you make a journey by water equal in distance to that by which you came from Elephantine to the capital city of Ethiopia , and you come to the land of the Deserters. These Deserters are called Asmakh, which translates, in Greek, as “those who stand on the left hand of the king”. ,These once revolted and joined themselves to the Ethiopians, two hundred and forty thousand Egyptians of fighting age. The reason was as follows. In the reign of Psammetichus, there were watchposts at Elephantine facing Ethiopia , at Daphnae of Pelusium facing Arabia and Assyria, and at Marea facing Libya . ,And still in my time the Persians hold these posts as they were held in the days of Psammetichus; there are Persian guards at Elephantine and at Daphnae . Now the Egyptians had been on guard for three years, and no one came to relieve them; so, organizing and making common cause, they revolted from Psammetichus and went to Ethiopia . ,Psammetichus heard of it and pursued them; and when he overtook them, he asked them in a long speech not to desert their children and wives and the gods of their fathers. Then one of them, the story goes, pointed to his genitals and said that wherever that was, they would have wives and children. ,So they came to Ethiopia , and gave themselves up to the king of the country; who, to make them a gift in return, told them to dispossess certain Ethiopians with whom he was feuding, and occupy their land. These Ethiopians then learned Egyptian customs and have become milder-mannered by intermixture with the Egyptians. 2.31. To a distance of four months' travel by land and water, then, there is knowledge of the Nile , besides the part of it that is in Egypt . So many months, as reckoning shows, are found to be spent by one going from Elephantine to the country of the Deserters. The river flows from the west and the sun's setting. Beyond this, no one has clear information to declare; for all that country is desolate because of the heat. 2.32. But I heard this from some men of Cyrene , who told me that they had gone to the oracle of Ammon, and conversed there with Etearchus king of the Ammonians, and that from other subjects the conversation turned to the Nile , how no one knows the source of it. Then Etearchus told them that once he had been visited by some Nasamonians. ,These are a Libyan people, inhabiting the country of the Syrtis and a little way to the east of the Syrtis . ,When these Nasamonians were asked on their arrival if they brought any news concerning the Libyan desert, they told Etearchus that some sons of their leading men, proud and violent youths, when they came to manhood, besides planning other wild adventures, had chosen by lot five of their company to visit the deserts of Libya and see whether they could see any farther than those who had seen the farthest. ,It must be known that the whole northern seacoast of Libya , from Egypt as far as the promontory of Soloeis , which is the end of Libya , is inhabited throughout its length by Libyans, many tribes of them, except the part held by Greeks and Phoenicians; the region of Libya that is above the sea and the inhabitants of the coast is infested by wild beasts; and farther inland than the wild-beast country everything is sand, waterless and desolate. ,When the young men left their companions, being well supplied with water and provisions, they journeyed first through the inhabited country, and after passing this they came to the region of wild beasts. ,After this, they travelled over the desert, towards the west, and crossed a wide sandy region, until after many days they saw trees growing in a plain; when they came to these and were picking the fruit of the trees, they were met by little men of less than common stature, who took them and led them away. The Nasamonians did not know these men's language nor did the escort know the language of the Nasamonians. ,The men led them across great marshes, after crossing which they came to a city where all the people were of a stature like that of the guides, and black. A great river ran past this city, from the west towards the rising sun; crocodiles could be seen in it. 2.33. This is enough of the story told by Etearchus the Ammonian; except he said that the Nasamonians returned, as the men of Cyrene told me, and that the people to whose country they came were all wizards; ,as to the river that ran past the city, Etearchus guessed it to be the Nile ; and reason proves as much. For the Nile flows from Libya , right through the middle of it; and as I guess, reasoning about things unknown from visible signs, it rises proportionally as far away as does the Ister. ,For the Ister flows from the land of the Celts and the city of Pyrene through the very middle of Europe ; now the Celts live beyond the Pillars of Heracles, being neighbors of the Cynesii, who are the westernmost of all the peoples inhabiting Europe . ,The Ister, then, flows clean across Europe and ends its course in the Euxine sea , at Istria , which is inhabited by Milesian colonists. 2.34. The Ister, since it flows through inhabited country, is known from many reports; but no one can speak of the source of the Nile ; for Libya , though which it runs, is uninhabited and desert. Regarding its course, I have related everything that I could learn by inquiry; and it issues into Egypt . Now Egypt lies about opposite to the mountainous part of Cilicia ; ,from there, it is a straight five days' journey for an unencumbered man to Sinope on the Euxine ; and Sinope lies opposite the place where the Ister falls into the sea. Thus I suppose the course of the Nile in its passage through Libya to be like the course of the Ister. |
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| 2. Plautus, Amphitruo, 60-63 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Cueva et al. (2018a), Re-Wiring the Ancient Novel. Volume 1: Greek Novels, 279 |
| 3. Tibullus, Elegies, 1.3.27-1.3.30, 1.7.23-1.7.54 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •novel, ancient Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 185, 192 |
4. Ovid, Fasti, 4.221-4.246, 4.300-4.328, 4.353-4.356 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •novel, ancient Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 171, 173, 175| 4.221. annuit. unde venit dixi ‘sua membra secandi 4.222. impetus?’ ut tacui, Pieris orsa loqui: 4.223. ‘Phryx puer in silvis, facie spectabilis, Attis 4.224. turrigeram casto vinxit amore deam. 4.225. hunc sibi servari voluit, sua templa tueri, 4.226. et dixit semper fac puer esse velis. 4.227. ille fidem iussis dedit et si mentiar, inquit 4.228. ultima, qua fallam, sit Venus illa mihi. 4.229. fallit et in nympha Sagaritide desinit esse 4.230. quod fuit: hinc poenas exigit ira deae. 4.231. Naida volneribus succidit in arbore factis, 4.232. illa perit: fatum Naidos arbor erat. 4.233. hic furit et credens thalami procumbere tectum 4.234. effugit et cursu Dindyma summa petit 4.235. et modo tolle faces! remove modo verbera! clamat; 4.236. saepe Palaestinas iurat adesse deas. 4.237. ille etiam saxo corpus laniavit acuto, 4.238. longaque in immundo pulvere tracta coma est, 4.239. voxque fuit ‘merui! meritas do sanguine poenas. 4.240. a! pereant partes, quae nocuere mihi! 4.241. a! pereant’ dicebat adhuc, onus inguinis aufert, 4.242. nullaque sunt subito signa relicta viri. 4.243. venit in exemplum furor hic, mollesque ministri 4.244. caedunt iactatis vilia membra comis.’ 4.245. talibus Aoniae facunda voce Camenae 4.246. reddita quaesiti causa furoris erat. 4.300. sedit limoso pressa carina vado. 4.301. quisquis adest operi, plus quam pro parte laborat, 4.302. adiuvat et fortis voce sote manus, 4.303. illa velut medio stabilis sedet insula ponto: 4.304. attoniti monstro stantque paventque viri. 4.305. Claudia Quinta genus Clauso referebat ab alto, 4.306. nec facies impar nobilitate fuit: 4.307. casta quidem, sed non et credita: rumor iniquus 4.308. laeserat, et falsi criminis acta rea est; 4.309. cultus et ornatis varie prodisse capillis 4.310. obfuit, ad rigidos promptaque lingua senes, 4.311. conscia mens recti famae mendacia risit, 4.312. sed nos in vitium credula turba sumus, 4.313. haec ubi castarum processit ab agmine matrum 4.314. et manibus puram fluminis hausit aquam, 4.315. ter caput inrorat, ter tollit in aethera palmas ( 4.316. quicumque aspiciunt, mente carere putant) 4.317. summissoque genu voltus in imagine divae 4.318. figit et hos edit crine iacente sonos: 4.319. ‘supplicis, alma, tuae, genetrix fecunda deorum, 4.320. accipe sub certa condicione preces. 4.321. casta negor. si tu damnas, meruisse fatebor; 4.322. morte luam poenas iudice victa dea. 4.323. sed si crimen abest, tu nostrae pignora vitae 4.324. re dabis et castas casta sequere manus.’ 4.325. dixit et exiguo funem conamine traxit ( 4.326. mira, sed et scaena testificata loquar): 4.327. mota dea est sequiturque ducem laudatque sequendo: 4.328. index laetitiae fertur ad astra sonus, 4.353. cur vicibus factis ineant convivia, quaero, 4.354. tunc magis, indictas concelebrentque dapes 4.355. quod bene mutant sedem Berecyntia, dixit 4.356. captant mutatis sedibus omen idem. | 4.221. She nodded. I said ‘Where did this urge to cut off 4.222. Their members come from?’ As I ended, the Muse spoke: 4.223. ‘In the woods, a Phrygian boy, Attis, of handsome face, 4.224. Won the tower-bearing goddess with his chaste passion. 4.225. She desired him to serve her, and protect her temple, 4.226. And said: “Wish, you might be a boy for ever.” 4.227. He promised to be true, and said: “If I’m lying 4.228. May the love I fail in be my last love.” 4.229. He did fail, and in meeting the nymph Sagaritis, 4.230. Abandoned what he was: the goddess, angered, avenged it. 4.231. She destroyed the Naiad, by wounding a tree, 4.232. Since the tree contained the Naiad’s fate. 4.233. Attis was maddened, and thinking his chamber’s roof 4.234. Was falling, fled for the summit of Mount Dindymus. 4.235. Now he cried: “Remove the torches”, now he cried: 4.236. “Take the whips away”: often swearing he saw the Furies. 4.237. He tore at his body too with a sharp stone, 4.238. And dragged his long hair in the filthy dust, 4.239. Shouting: “I deserved this! I pay the due penalty 4.240. In blood! Ah! Let the parts that harmed me, perish! 4.241. Let them perish!” cutting away the burden of his groin, 4.242. And suddenly bereft of every mark of manhood. 4.243. His madness set a precedent, and his unmanly servant 4.244. Toss their hair, and cut off their members as if worthless.’ 4.245. So the Aonian Muse, eloquently answering the question 4.246. I’d asked her, regarding the causes of their madness. 4.300. And scorched: the boat stuck fast in the muddy shallows. 4.301. Every man, hauling, laboured beyond his strength, 4.302. And encouraged their toiling hands with his cries. 4.303. Yet the ship lodged there, like an island fixed in mid-ocean: 4.304. And astonished at the portent, men stood and quaked. 4.305. Claudia Quinta traced her descent from noble Clausus, 4.306. And her beauty was in no way unequal to her nobility: 4.307. She was chaste, but not believed so: hostile rumour 4.308. Had wounded her, false charges were levelled at her: 4.309. Her elegance, promenading around in various hairstyles, 4.310. And her ready tongue, with stiff old men, counted against her. 4.311. Conscious of virtue, she laughed at the rumoured lies, 4.312. But we’re always ready to credit others with faults. 4.313. Now, when she’d stepped from the line of chaste women, 4.314. Taking pure river water in her hands, she wetted her head 4.315. Three times, three times lifted her palms to the sky, 4.316. (Everyone watching her thought she’d lost her mind) 4.317. Then, kneeling, fixed her eyes on the goddess’s statue, 4.318. And, with loosened hair, uttered these words: 4.319. “ Kind and fruitful Mother of the Gods, accept 4.320. A suppliant’s prayers, on this one condition: 4.321. They deny I’m chaste: let me be guilty if you condemn me: 4.322. Convicted by a goddess I’ll pay for it with my life. 4.323. But if I’m free of guilt, grant a pledge of my innocence 4.324. By your action: and, chaste, give way to my chaste hands.” 4.325. She spoke: then gave a slight pull at the rope, 4.326. (A wonder, but the sacred drama attests what I say): 4.327. The goddess stirred, followed, and, following, approved her: 4.328. Witness the sound of jubilation carried to the stars. 4.353. I asked why people entertain each other at feasts, 4.354. And invite others to banquets, more than at other times. 4.355. She said: ‘It’s because the Berecynthian goddess by good luck 4.356. Changed her house, and they try for the same luck, by their visits.’ |
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| 5. Ovid, Epistulae Ex Ponto, 1.1.51-1.1.54 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •novel, ancient Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 180 |
| 6. Livy, History, 29.14.5-29.14.14, 36.36.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 175 |
7. Lucretius Carus, On The Nature of Things, 2.600-2.660 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •novel, ancient Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 167| 2.600. Hanc veteres Graium docti cecinere poetae 2.601. sedibus in curru biiugos agitare leones, 2.602. aeris in spatio magnam pendere docentes 2.603. tellurem neque posse in terra sistere terram. 2.604. adiunxere feras, quia quamvis effera proles 2.605. officiis debet molliri victa parentum. 2.606. muralique caput summum cinxere corona, 2.607. eximiis munita locis quia sustinet urbes. 2.608. quo nunc insigni per magnas praedita terras 2.609. horrifice fertur divinae matris imago. 2.610. hanc variae gentes antiquo more sacrorum 2.611. Idaeam vocitant matrem Phrygiasque catervas 2.612. dant comites, quia primum ex illis finibus edunt 2.613. per terrarum orbes fruges coepisse creari. 2.614. Gallos attribuunt, quia, numen qui violarint 2.615. Matris et ingrati genitoribus inventi sint, 2.616. significare volunt indignos esse putandos, 2.617. vivam progeniem qui in oras luminis edant. 2.618. tympana tenta tot palmis et cymbala circum 2.619. concava, raucisonoque mitur cornua cantu, 2.620. et Phrygio stimulat numero cava tibia mentis, 2.621. telaque praeportant, violenti signa furoris, 2.622. ingratos animos atque impia pectora volgi 2.623. conterrere metu quae possint numine divae. 2.624. ergo cum primum magnas invecta per urbis 2.625. munificat tacita mortalis muta salute, 2.626. aere atque argento sternunt iter omne viarum 2.627. largifica stipe ditantes ninguntque rosarum 2.628. floribus umbrantes matrem comitumque catervam. 2.629. hic armata manus, Curetas nomine Grai 2.630. quos memorant, Phrygias inter si forte catervas 2.631. ludunt in numerumque exultant sanguine laeti 2.632. terrificas capitum quatientes numine cristas, 2.633. Dictaeos referunt Curetas, qui Iovis illum 2.634. vagitum in Creta quondam occultasse feruntur, 2.635. cum pueri circum puerum pernice chorea 2.636. armat et in numerum pernice chorea 2.637. armati in numerum pulsarent aeribus aera, 2.638. ne Saturnus eum malis mandaret adeptus 2.639. aeternumque daret matri sub pectore volnus. 2.640. propterea magnam armati matrem comitantur, 2.641. aut quia significant divam praedicere ut armis 2.642. ac virtute velint patriam defendere terram 2.643. praesidioque parent decorique parentibus esse. 2.644. quae bene et eximie quamvis disposta ferantur, 2.645. longe sunt tamen a vera ratione repulsa. 2.646. omnis enim per se divom natura necessest 2.647. inmortali aevo summa cum pace fruatur 2.648. semota ab nostris rebus seiunctaque longe; 2.649. nam privata dolore omni, privata periclis, 2.650. ipsa suis pollens opibus, nihil indiga nostri, 2.651. nec bene promeritis capitur neque tangitur ira. 2.652. terra quidem vero caret omni tempore sensu, 2.653. et quia multarum potitur primordia rerum, 2.654. multa modis multis effert in lumina solis. 2.655. hic siquis mare Neptunum Cereremque vocare 2.656. constituet fruges et Bacchi nomine abuti 2.657. mavolt quam laticis proprium proferre vocamen, 2.658. concedamus ut hic terrarum dictitet orbem 2.659. esse deum matrem, dum vera re tamen ipse 2.660. / l | |
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8. Diodorus Siculus, Historical Library, 1.20.6, 3.58.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •novel, ancient Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 175, 336 | 1.20.6. After this he passed from the midst of men into the company of the gods and received from Isis and Hermes sacrifices and every other highest honour. These also instituted rites for him and introduced many things of a mystic nature, magnifying in this way the power of the god. 3.58.3. in consequence, since the babes were saved from death by her spells and were generally taken up in her arms, her devotion to them and affection for them led all the people to speak of her as the "mother of the mountain." The man who associated with her and loved her more than anyone else, they say, was Marsyas the physician, who was admired for his intelligence and chastity; and a proof of his intelligence they find in the fact that he imitated the sounds made by the pipe of many reeds and carried all its notes over into the flute, and as an indication of his chastity they cite his abstinence from sexual pleasures until the day of his death. |
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| 9. Catullus, Poems, 2018-12-0100:00:00, 46, 47, 48, 49, 59, 60, 61, 63, 64, 65, 66, 67, 69, 73, 79, 62 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 170 |
| 10. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ancient novel Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 252 |
| 11. Plutarch, On The Face Which Appears In The Orb of The Moon, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 178 |
| 12. Plutarch, Love Stories, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 13. Juvenal, Satires, 2.110-2.116, 5.24-5.29, 6.512-6.541 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •novel, ancient Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 165, 173 |
| 14. Artemidorus, Oneirocritica, 1.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •novel, ancient Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 336 |
15. Plutarch, De Fluviis, 9.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •novel, ancient Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 167| 9.5. 5. Γεννᾶται δ᾿ ἐν αὐτῷ λίθος παρόμοιος κυλίνδρῳ, ὃν οἱ εὐσεβεῖς υἱοὶ ὅταν εὕρωσιν, ἐν τῷ τεμένει τῆς μητρὸς τῶν θεῶν τιθέασι καὶ οὐδέποτς χάριν ἀσεβείας ἁμαρτάνουσιν, ἀλλὰ φιλοπάτορες ὑπάρχουσι καὶ πρὸς τοὺς προσήκοντας συμπαθοῦσιν, ὡς ἱστορεῖ Ἀγαθαρχίδης ὁ Σάμιος ἐν δ΄ περὶ Λίθων. Μέμνηται δὲ τούτων ἀκριβέστερον Δημάρατος ἐν δʼ Φρυγίας. | |
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| 16. Xenophon of Ephesus, The Ephesian Story of Anthica And Habrocomes, 3.11.4, 5.4.6, 5.8.2, 5.13.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •novel, ancient Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 324 |
| 17. Lucian, Alexander The False Prophet, 44 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ancient novel Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 259 |
| 18. Philostratus The Athenian, Life of Apollonius, 1.19.1, 2.18-19.1, 6.26.2, 6.26.1 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 286, 287 |
| 19. Lucian, The Runaways, 7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ancient novel Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 259 |
| 20. Lucian, Toxaris Or Friendship, 34 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ancient novel Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 259 |
| 21. Heliodorus, Ethiopian Story, 1.3.3, 2.29.5 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 212 |
| 22. Philostratus The Athenian, Lives of The Sophists, 481 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •ancient novel Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 17 |
| 23. Aelian, Nature of Animals, 11.31 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •novel, ancient Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 180 |
| 24. Cassius Dio, Roman History, 71.8-71.10, 71.28 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ancient novel Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 228 |
| 25. Aelius Aristides, Orations, 36.46 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ancient novel Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 287 |
26. Apuleius, The Golden Ass, 8.1, 11.13, 11.15, 11.22-11.24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •novel, ancient Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 163, 336; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 212 | 11.13. 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. 11.15. “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.” 11.22. 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. 11.23. 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. 11.24. 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: |
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| 27. Cassian, Conferences, 7.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •novel, ancient Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 212 |
| 28. Anon., Apophthegmata Patrum, Gelasius, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •novel, ancient Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 212 |
| 29. Scriptores Historiae Augustae, Marcus Antoninus, 26.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ancient novel Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 228 |
| 30. Julian (Emperor), , None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 170 |
| 31. Jerome, Letters, 52.7.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •novel, ancient Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 212 |
| 32. Strabo, Geography, None Tagged with subjects: •novel, ancient Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 168 |
| 34. Gregory of Nazianzus, Orations, 14.6 Tagged with subjects: •novel, ancient Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 212 |
| 35. Lucian, Nauigium, 44 Tagged with subjects: •ancient novel Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 259 |
| 36. Pontius Diaconus, Acts of Cyprian, 66 Tagged with subjects: •novel, ancient Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 174 |
