| 1. Septuagint, Isaiah, 6.70, 9.773, 13.724 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •sarapis, cult of, in thessalonica, in pessinus •sarapis, cult of, in thessalonica, in soloi •sarapis, cult of, in thessalonica, in gortyn Found in books: Griffiths (1975) 149, 150, 151 |
| 2. Aristippus, Fragments, 1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 118, 119 |
3. Herodotus, Histories, 3.28.3 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 120 | 3.28.3. 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. |
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| 4. Hyperides, Pro Euxenippo, 14-18 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Renberg (2017) 391 |
| 5. Aristippus Historicus, Fragments, 1 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 118, 119 |
| 6. Dead Sea Scrolls, Narrative Work And Prayer, 15, 39, 43, 49, 7, 36 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Griffiths (1975) 246 |
| 7. Ovid, Epistulae (Heroides), 1.110 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, and mercy Found in books: Griffiths (1975) 246 |
| 8. Tibullus, Elegies, 1.3.27 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sarapis, cult of, in thessalonica, and dreams Found in books: Griffiths (1975) 139 |
| 9. Catullus, Poems, 11.6, 64.162 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sarapis, cult of, in thessalonica, in gortyn •sarapis, cult of, in thessalonica, statue in alexandria Found in books: Griffiths (1975) 150, 269 |
| 10. Horace, Odes, 3.4.35 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sarapis, cult of, in thessalonica, in gortyn Found in books: Griffiths (1975) 150 |
11. Diodorus Siculus, Historical Library, 1.25, 1.25.6, 1.28.6-1.28.7, 1.84.8, 5.5.1, 13.227 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Stavrianopoulou (2013) 120 | 1.84.8. For instance, after the death of Alexander and just subsequently to the taking over of Egypt by Ptolemy the son of Lagus, it happened that the Apis in Memphis died of old age; and the man who was charged with the care of him spent on his burial not only the whole of the very large sum which had been provided for the animal's maintece, but also borrowed in addition fifty talents of silver from Ptolemy. And even in our own day some of the keepers of these animals have spent on their burial not less than one hundred talents. |
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| 12. Juvenal, Satires, 6.530 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, and dreams Found in books: Griffiths (1975) 139 |
| 13. Mela, De Chorographia, 1.9.58 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 120 |
14. Josephus Flavius, Jewish Antiquities, 18.65-18.80 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults Found in books: Renberg (2017) 578, 579 | 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; 18.70. and when he joyfully hearkened to her entreaty, she said she wanted no more than fifty thousand drachmae for the entrapping of the woman. So when she had encouraged the young man, and gotten as much money as she required, she did not take the same methods as had been taken before, because she perceived that the woman was by no means to be tempted by money; but as she knew that she was very much given to the worship of the goddess Isis, she devised the following stratagem: 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; 18.80. while he only banished Mundus, but did no more to him, because he supposed that what crime he had committed was done out of the passion of love. And these were the circumstances which concerned the temple of Isis, and the injuries occasioned by her priests. I now return to the relation of what happened about this time to the Jews at Rome, as I formerly told you I would. |
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| 15. Mishnah, Rosh Hashanah, 1.22, 12.9, 13.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, and mercy •sarapis, cult of, in thessalonica, and fate Found in books: Griffiths (1975) 244, 246 |
16. Arrian, Anabasis of Alexander, 3.1.2-3.1.3, 7.26.2 (1st cent. CE - missingth cent. CE) Tagged with subjects: •sarapis, introduction of the cult •thessalonika egyptian sanctuary, role in spread of sarapis cult to opous Found in books: Renberg (2017) 390; Stavrianopoulou (2013) 118, 119| 3.1.2. Μαζάκης δὲ ὁ Πέρσης, ὃς ἦν σατράπης Αἰγύπτου ἐκ Δαρείου καθεστηκώς, τήν τε ἐν Ἰσσῷ μάχην ὅπως συνέβη πεπυσμένος καὶ Δαρεῖον ὅτι αἰσχρᾷ φυγῇ ἔφυγεν, καὶ Φοινίκην τε καὶ Συρίαν καὶ τῆς Ἀραβίας τὰς πολλὰ ὑπὸ Ἀλεξάνδρου ἐχόμενα, αὐτῷ τε οὐκ οὔσης δυνάμεως Περσικῆς, ἐδέχετο ταῖς τε πόλεσι φιλίως καὶ τῇ χώρᾳ Ἀλέξανδρον. 3.1.3. ὁ δὲ εἰς μὲν Πηλούσιον φυλακὴν εἰσήγαγε, τοὺς δὲ ἐπὶ τῶν νεῶν ἀναπλεῖν κατὰ τὸν ποταμὸν κελεύσας ἔστε ἐπὶ Μέμφιν πόλιν αὐτὸς ἐφʼ Ἡλιουπόλεως ᾔει, ἐν δεξιᾷ ἔχων τὸν ποταμὸν τὸν Νεῖλον, καὶ ὅσα καθʼ ὁδὸν χωρία ἐνδιδόντων τῶν ἐνοικούντων κατασχὼν διὰ τῆς ἐρήμου ἀφίκετο ἐς Ἡλιούπολιν· 7.26.2. λέγουσι δὲ αἱ ἐφημερίδες αἱ βασίλειοι ἐν τοῦ Σαράπιδος τῷ ἱερῷ Πείθωνά τε ἐγκοιμηθέντα καὶ Ἄτταλον καὶ Δημοφῶντα καὶ Πευκέσταν, πρὸς δὲ Κλεομένην τε καὶ Μενίδαν καὶ Σέλευκον, ἐπερωτᾶν τὸν θεὸν εἰ λῷον καὶ ἄμεινον Ἀλεξάνδρῳ εἰς τὸ ἱερὸν τοῦ θεοῦ κομισθέντα καὶ ἱκετεύσαντα θεραπεύεσθαι πρὸς τοῦ θεοῦ· καὶ γενέσθαι φήμην τινὰ ἐκ τοῦ θεοῦ μὴ κομίζεσθαι εἰς τὸ ἱερόν, ἀλλὰ αὐτοῦ μένοντι ἔσεσθαι ἄμεινον. | |
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| 17. New Testament, 2 Timothy, 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sarapis, origins and early development of cult Found in books: Renberg (2017) 405, 406 |
18. New Testament, Acts, 27.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, on boat-lamps Found in books: Griffiths (1975) 46| 27.5. τό τε πέλαγος τὸ κατὰ τὴν Κιλικίαν καὶ Παμφυλίαν διαπλεύσαντες κατήλθαμεν εἰς Μύρρα τῆς Λυκίας. | 27.5. When we had sailed across the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia. |
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19. New Testament, Apocalypse, 7.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, adherents of Found in books: Griffiths (1975) 190| 7.9. Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν· | 7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. |
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| 20. Plutarch, Whether Land Or Sea Animals Are More Clever, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stavrianopoulou (2013) 118, 119 |
| 21. Artemidorus, Oneirocritica, 2.39, 5.26, 5.92-5.93 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •thessalonika egyptian sanctuary, role in spread of sarapis cult to opous Found in books: Renberg (2017) 390 |
| 22. Plutarch, Alexander The Great, 7.3.7-7.3.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 118 |
| 23. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 26.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, and sea Found in books: Griffiths (1975) 196 |
24. Apollodorus, Bibliotheca, 3.14.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, in pessinus •sarapis, cult of, in thessalonica, in soloi Found in books: Griffiths (1975) 149| 3.14.1. Κέκροψ αὐτόχθων, συμφυὲς ἔχων σῶμα ἀνδρὸς καὶ δράκοντος, τῆς Ἀττικῆς ἐβασίλευσε πρῶτος, καὶ τὴν γῆν πρότερον λεγομένην Ἀκτὴν ἀφʼ ἑαυτοῦ Κεκροπίαν ὠνόμασεν. ἐπὶ τούτου, φασίν, ἔδοξε τοῖς θεοῖς πόλεις καταλαβέσθαι, ἐν αἷς ἔμελλον ἔχειν τιμὰς ἰδίας ἕκαστος. ἧκεν οὖν πρῶτος Ποσειδῶν ἐπὶ τὴν Ἀττικήν, καὶ πλήξας τῇ τριαίνῃ κατὰ μέσην τὴν ἀκρόπολιν ἀπέφηνε θάλασσαν, ἣν νῦν Ἐρεχθηίδα καλοῦσι. μετὰ δὲ τοῦτον ἧκεν Ἀθηνᾶ, καὶ ποιησαμένη τῆς καταλήψεως Κέκροπα μάρτυρα ἐφύτευσεν ἐλαίαν, ἣ νῦν ἐν τῷ Πανδροσείῳ 1 -- δείκνυται. γενομένης δὲ ἔριδος ἀμφοῖν περὶ τῆς χώρας, διαλύσας Ζεὺς κριτὰς ἔδωκεν, 1 -- οὐχ ὡς εἶπόν τινες, Κέκροπα καὶ Κραναόν, 2 -- οὐδὲ Ἐρυσίχθονα, θεοὺς δὲ τοὺς δώδεκα. καὶ τούτων δικαζόντων ἡ χώρα τῆς Ἀθηνᾶς ἐκρίθη, Κέκροπος μαρτυρήσαντος ὅτι πρώτη 3 -- τὴν ἐλαίαν ἐφύτευσεν. Ἀθηνᾶ μὲν οὖν ἀφʼ ἑαυτῆς τὴν πόλιν ἐκάλεσεν Ἀθήνας, Ποσειδῶν δὲ θυμῷ ὀργισθεὶς τὸ Θριάσιον πεδίον ἐπέκλυσε καὶ τὴν Ἀττικὴν ὕφαλον ἐποίησε. | |
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| 25. Statius, Thebais, 4.526 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, in gortyn Found in books: Griffiths (1975) 151 |
26. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stavrianopoulou (2013) 120 | 43. They think that the risings of the Nile have some relation to the illuminations of the moon; for the greatest rising, Besides the famous ancient Nilometer at Elephantinê, others have been found at Philae, Edfu, and Esna. in the neighbourhood of Elephantinê, is twenty-eight cubits, which is the number of its illuminations that form the measure of each of its monthly cycles; the rising in the neighbourhood of Mendes and Xoïs, which is the least, is six cubits, corresponding to the first quarter. The mean rising, in the neighbourhood of Memphis, when it is normal, is fourteen cubits, corresponding to the full moon. The Apis, they say, is the animate image of Osiris, Cf. 359 b and 362 c, supra . and he comes into being when a fructifying light thrusts forth from the moon and falls upon a cow in her breeding-season. Cf. Moralia , 718 b, and Aelian, De Natura Animalium , xi. 10. Wherefore there are many things in the Apis that resemble features of the moon, his bright parts being darkened by the shadowy. Moreover, at the time of the new moon in the month of Pharnenoth they celebrate a festival to which they give the name of Osiris’s coming to the Moon, and this marks the beginning of the spring. Thus they make the power of Osiris to be fixed in the Moon, and say that Isis, since she is generation, is associated with him. For this reason they also call the Moon the mother of the world, and they think that she has a nature both male and female, as she is receptive and made pregt by the Sun, but she herself in turn emits and disseminates into the air generative principles. For, as they believe, the destructive activity of Typhon does not always prevail, but oftentimes is overpowered by such generation and put in bonds, and then at a later time is again released and contends against Horus, Cf. 358 d, supra . who is the terrestrial universe; and this is never completely exempt either from dissolution or from generation. |
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27. Tacitus, Histories, 4.83-4.84 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 118, 119, 120, 121 | 4.83. The 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 he ruled over the people of Sinope at that time â 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. When 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 temple, 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 am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy III; 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. |
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| 28. New Testament, Hebrews, 14, 25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 29. Plutarch, Table Talk, 8.1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 120 |
| 30. Pliny The Elder, Natural History, 7.30.111, 8.184-8.186, 34.42.148, 36.62.189 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sarapis, origins and early development of cult •sarapis, introduction of the cult •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults •sarapis, cult of, in thessalonica, statue in alexandria Found in books: Griffiths (1975) 344; Renberg (2017) 403, 577; Stavrianopoulou (2013) 120 |
| 31. Alciphron, Letters, 4.18-4.19 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sarapis, origins and early development of cult Found in books: Renberg (2017) 403 |
32. Pausanias, Description of Greece, 1.17.1, 2.2.3, 2.4.6-2.4.7, 10.32.9, 10.32.13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, and mercy •sarapis, cult of, in thessalonica, in canopus •sarapis, cult of, in thessalonica, and pluto •sarapis, cult of, in thessalonica, and dreams •thessalonika egyptian sanctuary, role in spread of sarapis cult to opous Found in books: Griffiths (1975) 17, 43, 139, 246; Renberg (2017) 390| 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. 2.2.3. Κορινθίοις δὲ τοῖς ἐπινείοις τὰ ὀνόματα Λέχης καὶ Κεγχρίας ἔδοσαν, Ποσειδῶνος εἶναι καὶ Πειρήνης τῆς Ἀχελῴου λεγόμενοι· πεποίηται δὲ ἐν Ἠοίαις μεγάλαις Οἰβάλου θυγατέρα εἶναι Πειρήνην. ἔστι δὲ ἐν Λεχαίῳ μὲν Ποσειδῶνος ἱερὸν καὶ ἄγαλμα χαλκοῦν, τὴν δὲ ἐς Κεγχρέας ἰόντων ἐξ ἰσθμοῦ ναὸς Ἀρτέμιδος καὶ ξόανον ἀρχαῖον. ἐν δὲ Κεγχρέαις Ἀφροδίτης τέ ἐστι ναὸς καὶ ἄγαλμα λίθου, μετὰ δὲ αὐτὸν ἐπὶ τῷ ἐρύματι τῷ διὰ τῆς θαλάσσης Ποσειδῶνος χαλκοῦν, κατὰ δὲ τὸ ἕτερον πέρας τοῦ λιμένος Ἀσκληπιοῦ καὶ Ἴσιδος ἱερά. Κεγχρεῶν δὲ ἀπαντικρὺ τὸ Ἑλένης ἐστὶ λουτρόν· ὕδωρ ἐς θάλασσαν ἐκ πέτρας ῥεῖ πολὺ καὶ ἁλμυρὸν ὕδατι ὅμοιον ἀρχομένῳ θερμαίνεσθαι. 2.4.6. ἀνιοῦσι δὲ ἐς τὸν Ἀκροκόρινθον—ἡ δέ ἐστιν ὄρους ὑπὲρ τὴν πόλιν κορυφή, Βριάρεω μὲν Ἡλίῳ δόντος αὐτὴν ὅτε ἐδίκαζεν, Ἡλίου δὲ ὡς οἱ Κορίνθιοί φασιν Ἀφροδίτῃ παρέντος—ἐς δὴ τὸν Ἀκροκόρινθον τοῦτον ἀνιοῦσίν ἐστιν Ἴσιδος τεμένη, ὧν τὴν μὲν Πελαγίαν, τὴν δὲ Αἰγυπτίαν αὐτῶν ἐπονομάζουσιν, καὶ δύο Σαράπιδος, ἐν Κανώβῳ καλουμένου τὸ ἕτερον. μετὰ δὲ αὐτὰ Ἡλίῳ πεποίηνται βωμοί, καὶ Ἀνάγκης καὶ Βίας ἐστὶν ἱερόν· ἐσιέναι δὲ ἐς αὐτὸ οὐ νομίζουσιν. 2.4.7. 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. 10.32.9. Βάκις μέν γε Τιθορέας τοὺς ἐνθάδε ἐκάλεσεν ἀνθρώπους· Ἡροδότου δὲ ὁ ἐς αὐτοὺς λόγος ἐπιόντος φησὶ τοῦ βαρβάρου τοὺς ἐνταῦθα οἰκοῦντας ἀναφυγεῖν ἐς τὴν κορυφήν, ὄνομα δὲ Νεῶνα μὲν τῇ πόλει, Τιθορέαν δὲ εἶναι τοῦ Παρνασσοῦ τῇ ἄκρᾳ. ἔοικεν οὖν ἀνὰ χρόνον πρῶτα μὲν δὴ τῇ ἁπάσῃ χώρᾳ, μετὰ δὲ ταῦτα, ἐπειδὴ ἀνῳκίσθησαν ἀπὸ τῶν κωμῶν, ἐκνικῆσαι καὶ ἐπὶ τῇ πόλει Τιθορέαν μηδὲ ἔτι Νεῶνα ὀνομάζεσθαι· Τιθορέᾳ δὲ οἱ ἐπιχώριοι τεθῆναί φασιν ἀπὸ Τιθορέας νύμφης, οἷαι τὸ ἀρχαῖον λόγῳ τῷ ποιητῶν ἐφύοντο ἀπό τε ἄλλων δένδρων καὶ μάλιστα ἀπὸ τῶν δρυῶν. 10.32.13. τοῦ δὲ Ἀσκληπιοῦ περὶ τεσσαράκοντα ἀπέχει σταδίους περίβολος καὶ ἄδυτον ἱερὸν Ἴσιδος, ἁγιώτατον ὁπόσα Ἕλληνες θεῷ τῇ Αἰγυπτίᾳ πεποίηνται· οὔτε γὰρ περιοικεῖν ἐνταῦθα οἱ Τιθορεεῖς νομίζουσιν οὔτε ἔσοδος ἐς τὸ ἄδυτον ἄλλοις γε ἢ ἐκείνοις ἐστὶν οὓς ἂν αὐτὴ προτιμήσασα ἡ Ἶσις καλέσῃ σφᾶς διʼ ἐνυπνίων. τὸ δὲ αὐτὸ καὶ ἐν ταῖς ὑπὲρ Μαιάνδρου πόλεσι θεοὶ ποιοῦσιν οἱ καταχθόνιοι· οὓς γὰρ ἂν ἐς τὰ ἄδυτα ἐσιέναι θελήσωσιν, ἀποστέλλουσιν αὐτοῖς ὀνειράτων ὄψεις. | 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. 2.2.3. The names of the Corinthian harbors were given them by Leches and Cenchrias, said to be the children of Poseidon and Peirene the daughter of Achelous, though in the poem called The Great Eoeae Said to be a work of Hesiod. Peirene is said to be a daughter of Oebalus. In Lechaeum are a sanctuary and a bronze image of Poseidon, and on the road leading from the Isthmus to Cenchreae a temple and ancient wooden image of Artemis. In Cenchreae are a temple and a stone statue of Aphrodite, after it on the mole running into the sea a bronze image of Poseidon, and at the other end of the harbor sanctuaries of Asclepius and of Isis. Right opposite Cenchreae is Helen's Bath. It is a large stream of salt, tepid water, flowing from a rock into the sea. 2.4.6. The Acrocorinthus is a mountain peak above the city, assigned to Helius by Briareos when he acted as adjudicator, and handed over, the Corinthians say, by Helius to Aphrodite. As you go up this Acrocorinthus you see two precincts of Isis, one if Isis surnamed Pelagian (Marine) and the other of Egyptian Isis, and two of Serapis, one of them being of Serapis called “in Canopus .” After these are altars to Helius, and a sanctuary of Necessity and Force, into which it is not customary to enter. 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. 10.32.9. For Bacis called the inhabitants Tithoreans, but the account of them in Herodotus states that during the advance of the barbarian the people dwelling here fled up to the summit, and that the city's name was Neon, Tithorea being the name of the peak of Parnassus . It appears, then, that at first Tithorea was the name applied to the whole district; but in course of time, when the people migrated from the villages, the city too came to be called Tithorea , and not Neon any longer. The natives say that Tithorea was so called after a nymph of the same name, one of those who in days of old, according to the story of the poets, grew out of trees and especially out of oaks. 10.32.13. About forty stades distant from Asclepius is a precinct and shrine sacred to Isis, the holiest of all those made by the Greeks for the Egyptian goddess. For the Tithoreans think it wrong to dwell round about it, and no one may enter the shrine except those whom Isis herself has honored by inviting them in dreams. The same rule is observed in the cities above the Maeander by the gods of the lower world; for to all whom they wish to enter their shrines they send visions seen in dreams. |
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33. Hippolytus, Refutation of All Heresies, 4.28.7-4.28.10, 4.41, 5.8.39-5.8.40 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults •sarapis, introduction of the cult Found in books: Renberg (2017) 578; Stavrianopoulou (2013) 121 | 4.41. But putting a skull on the ground, they make it speak in this manner. The skull itself is made out of the caul of an ox; and when fashioned into the requisite figure, by means of Etruscan wax and prepared gum, (and) when this membrane is placed around, it presents the appearance of a skull, which seems to all to speak when the contrivance operates; in the same manner as we have explained in the case of the (attendant) youths, when, having procured the windpipe of a crane, or some such long-necked animal, and attaching it covertly to the skull, the accomplice utters what he wishes. And when he desires (the skull) to become invisible, he appears as if burning incense, placing around, (for this purpose,) a quantity of coals; and when the wax catches the heat of these, it melts, and in this way the skull is supposed to become invisible. |
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| 34. Aelius Aristides, Orations, 49.45-49.48 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •thessalonika egyptian sanctuary, role in spread of sarapis cult to opous Found in books: Renberg (2017) 390 |
| 35. Sextus, Outlines of Pyrrhonism, 1, 1, 14, 23 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
| 36. Irenaeus, Refutation of All Heresies, 5.8.39-5.8.40 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 121 |
| 37. Pliny The Younger, Letters, 8.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, and fate Found in books: Griffiths (1975) 244 |
| 38. Theophilus, To Autolycus, 1.9.15-1.9.23 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 118 |
| 39. Aelian, Nature of Animals, 11.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 120 |
| 40. Lucian, Parliament of The Gods, 10, 100-109, 11, 110-111, 12-60, 62-99, 61 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stavrianopoulou (2013) 120 |
| 41. Lucian, Toxaris Or Friendship, 27-33 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Renberg (2017) 578 |
| 42. Apuleius, The Golden Ass, 2.18, 2.32, 3.13, 4.23, 7.13, 8.8, 8.21, 9.27, 10.14-10.15, 10.26, 10.35 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, statue in alexandria •sarapis, cult of, in thessalonica, invictus •sarapis, cult of, in thessalonica, and sea •sarapis, cult of, in thessalonica, adherents of •sarapis, cult of, in thessalonica, healer and miracle-worker •sarapis, cult of, in thessalonica, in canopus Found in books: Griffiths (1975) 17, 167, 190, 198, 236, 269 |
| 43. Apuleius, Florida, 16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica Found in books: Griffiths (1975) 15 |
| 44. Clement of Alexandria, Miscellanies, 1.21.106 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sarapis, introduction of the cult •sarapis, cult of, in thessalonica, and sea Found in books: Griffiths (1975) 202; Stavrianopoulou (2013) 119 |
| 45. Clement of Alexandria, Exhortation To The Greeks, 4.48.2-4.48.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 118, 119, 120, 121 |
| 46. Lucian, Alexander The False Prophet, 26 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults Found in books: Renberg (2017) 578 |
| 47. Lactantius, Divine Institutes, 2.15.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, and fate Found in books: Griffiths (1975) 244 |
| 48. Eusebius of Caesarea, Preparation For The Gospel, 3.11.50, 3.16.3-3.16.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, in gortyn •sarapis, introduction of the cult Found in books: Griffiths (1975) 151; Stavrianopoulou (2013) 118 |
49. Origen, Against Celsus, 5.38 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 118 | 5.38. I wish, however, to show how Celsus asserts without any good reason, that each one reveres his domestic and native institutions. For he declares that those Ethiopians who inhabit Meroe know only of two gods, Jupiter and Bacchus, and worship these alone; and that the Arabians also know only of two, viz., Bacchus, who is also an Ethiopian deity, and Urania, whose worship is confined to them. According to his account, neither do the Ethiopians worship Urania, nor the Arabians Jupiter. If, then, an Ethiopian were from any accident to fall into the hands of the Arabians, and were to be judged guilty of impiety because he did not worship Urania, and for this reason should incur the danger of death, would it be proper for the Ethiopian to die, or to act contrary to his country's laws, and do obeisance to Urania? Now, if it would be proper for him to act contrary to the laws of his country, he will do what is not right, so far as the language of Celsus is any standard; while, if he should be led away to death, let him show the reasonableness of selecting such a fate. I know not whether, if the Ethiopian doctrine taught men to philosophize on the immortality of the soul, and the honour which is paid to religion, they would reverence those as deities who are deemed to be such by the laws of the country. A similar illustration may be employed in the case of the Arabians, if from any accident they happened to visit the Ethiopians about Meroe. For, having been taught to worship Urania and Bacchus alone, they will not worship Jupiter along with the Ethiopians; and if, adjudged guilty of impiety, they should be led away to death, let Celsus tell us what it would be reasonable on their part to do. And with regard to the fables which relate to Osiris and Isis, it is superfluous and out of place at present to enumerate them. For although an allegorical meaning may be given to the fables, they will nevertheless teach us to offer divine worship to cold water, and to the earth, which is subject to men, and all the animal creation. For in this way, I presume, they refer Osiris to water, and Isis to earth; while with regard to Serapis the accounts are numerous and conflicting, to the effect that very recently he appeared in public, agreeably to certain juggling tricks performed at the desire of Ptolemy, who wished to show to the people of Alexandria as it were a visible god. And we have read in the writings of Numenius the Pythagorean regarding his formation, that he partakes of the essence of all the animals and plants that are under the control of nature, that he may appear to have been fashioned into a god, not by the makers of images alone, with the aid of profane mysteries, and juggling tricks employed to invoke demons, but also by magicians and sorcerers, and those demons who are bewitched by their incantations. |
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| 50. Macrobius, Saturnalia, 1.20.16-1.20.17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •memphis, possible origin of sarapis cult •sarapis, origins and early development of cult Found in books: Renberg (2017) 404 |
| 51. Macrobius, Saturnalia, 1.20.16-1.20.17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •memphis, possible origin of sarapis cult •sarapis, origins and early development of cult Found in books: Renberg (2017) 404 |
| 52. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, a b c d\n0 2(11).23 2(11).23 2(11) 23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults Found in books: Renberg (2017) 576, 577 |
| 53. Cyril of Alexandria, Contra Iulianum, 7.244 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults Found in books: Renberg (2017) 578 |
| 54. Theodoret of Cyrus, Ecclesiastical History, 5.22.1-5.22.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults Found in books: Renberg (2017) 576 |
| 55. Claudianus, Carmina Minora\Carminum Minorum Corpusculum, 29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults Found in books: Renberg (2017) 577 |
| 56. Ausonius, Mosella (Edyll. X), 305-313, 315-317, 314 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Renberg (2017) 577 |
| 57. Augustine, The City of God, 21.6.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults Found in books: Renberg (2017) 577 |
| 58. Musaeus, Hero Et Leander, 46 (5th cent. CE - 5th cent. CE) Tagged with subjects: •sarapis, cult of, in thessalonica, in pessinus •sarapis, cult of, in thessalonica, in soloi Found in books: Griffiths (1975) 149 |
| 59. Pseudo-Callisthenes, Historia Alexandri Magni, 1.4-1.7 Tagged with subjects: •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults Found in books: Renberg (2017) 579 |
| 60. Papyri, P.Ebers, None Tagged with subjects: •nan Found in books: nan nan nan |
| 61. Epigraphy, Ricis, 106/0301, 113/0530, 113/0536, 202/0101, 202/0380, 202/0223 Tagged with subjects: •nan Found in books: Renberg (2017) 359 |
| 62. Anon., Totenbuch, 60, 125 Tagged with subjects: •nan Found in books: nan nan |
| 63. Epigraphy, I.Metreg, 108, 112 Tagged with subjects: •nan Found in books: Renberg (2017) 731 |
| 64. Epigraphy, Amph.-Orop. 3), 52.1789 Tagged with subjects: •sarapis, origins and early development of cult Found in books: Renberg (2017) 408 |
| 65. Epigraphy, Ig, 14.2413.3 Tagged with subjects: •sarapis, cult of, in thessalonica, and mercy Found in books: Griffiths (1975) 246 |
| 66. Papyri, P.Cair.Zen., 1.59034 Tagged with subjects: •sarapis, origins and early development of cult Found in books: Renberg (2017) 407 |
| 67. Papyri, P.David, 1 Tagged with subjects: •sarapis, origins and early development of cult Found in books: Renberg (2017) 406 |
| 68. Papyri, P.Eleph., 15.1803 Tagged with subjects: •sarapis, origins and early development of cult Found in books: Renberg (2017) 403 |
| 69. Papyri, P.Lond., 3.854 Tagged with subjects: •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults Found in books: Renberg (2017) 579 |
| 70. Papyri, P.Oxy., 11.30, 11.71, 11.82, 11.86, 11.125, 11.127, 11.170, 11.223, 15.1803 Tagged with subjects: •nan Found in books: Griffiths (1975) 144, 149, 150, 151; Stavrianopoulou (2013) 119 |
| 71. Papyri, P.Sarap., 101 Tagged with subjects: •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults Found in books: Renberg (2017) 579 |
| 72. Papyri, P.Ups.8, 1.1, 1.4, 1.7-1.8, 1.19, 1.33-1.36, 1.45, 1.52-1.54, 1.57, 1.62, 1.78, 1.106-1.108, 1.119 Tagged with subjects: •sarapis, origins and early development of cult Found in books: Renberg (2017) 405, 406, 407 |
| 73. Epigraphy, Inscr. De Delos, 2114-2115 Tagged with subjects: •nan Found in books: Renberg (2017) 359 |
74. Vergil, Aeneis, 1.589, 1.704, 5.566, 8.725 Tagged with subjects: •sarapis, cult of, in thessalonica, and sea •sarapis, cult of, in thessalonica, statue in alexandria •sarapis, cult of, in thessalonica, in gortyn Found in books: Griffiths (1975) 150, 196, 269, 314 | 1.589. The Tyrians toil unwearied; some up-raise 1.704. amid her subjects passed, and not less bright 5.566. they rained their blows, and on each hollow side, 8.725. He said: and from the lofty throne uprose. |
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| 76. Strabo, Geography, 7.1.22, 7.1.27, 7.1.31 Tagged with subjects: •nan Found in books: Stavrianopoulou (2013) 120 |
| 77. Epigraphy, Be, 624, 2003 Tagged with subjects: •nan Found in books: nan nan |
| 78. Epigraphy, Cil, 6.351, 6.353, 6.355, 6.30747, 9.3144, 10.3800 Tagged with subjects: •sarapis, cult of, in thessalonica, in gortyn •sarapis, cult of, in thessalonica, invictus •sarapis, cult of, in thessalonica, cosmopolitan Found in books: Griffiths (1975) 144, 151, 167 |
| 79. Epigraphy, Colosse De Memnon, 500 Tagged with subjects: •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults Found in books: Renberg (2017) 579 |
| 80. Epigraphy, Ig Ix,1, 89 Tagged with subjects: •thessalonika egyptian sanctuary, role in spread of sarapis cult to opous Found in books: Renberg (2017) 391 |
| 81. Epigraphy, I.Gréglouvre, 130, 23 Tagged with subjects: •nan Found in books: Renberg (2017) 408 |
| 82. Papyri, Vleeming, Short Texts I, None Tagged with subjects: •nan Found in books: nan nan |
| 83. Papyri, Strasbourg, Bibl. Nat., None Tagged with subjects: •nan Found in books: nan nan |
| 84. Anon., Sifra Behuqqotay, 402, 413, 474, 502, 528, 780, 67 Tagged with subjects: •nan Found in books: Griffiths (1975) 198 |
| 87. Epiphanius, Anc., 104-105 Tagged with subjects: •nan Found in books: Stavrianopoulou (2013) 118, 119 |
| 88. Georgius Cedrenus, Hist., 1.567 Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 118 |
| 90. Pseudo-Callisthenes, Hist. Alex. Magn., 1.33.1-1.33.13 Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 118 |
| 92. Epigraphy, Chrest.Wilck., 117 Tagged with subjects: •rufinus of aquileia (church historian), questions of reliability regarding sarapis and anubis cults Found in books: Renberg (2017) 579 |
| 93. Pseudo-Apollodorus, Bibl., 2.1-2.2 Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 119 |
| 94. Canali De Rossi, F. 2004. Iscrizioni, I. Alex.Ptol., 2, 1 Tagged with subjects: •nan Found in books: Stavrianopoulou (2013) 119 |
| 95. Canali De Rossi, F. 2004. Iscrizioni, Cil, 8.1007 Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 120 |
| 96. Papyri, Near Eastern Texts, None Tagged with subjects: •sarapis, introduction of the cult Found in books: Stavrianopoulou (2013) 120 |
| 97. Anon., Sifra Qedoshim, 4.2624, 13.634 Tagged with subjects: •sarapis, cult of, in thessalonica, and dreams •sarapis, cult of, in thessalonica, and fate Found in books: Griffiths (1975) 139, 244 |
| 98. Dead Sea Scrolls, 4Q542, 5.19 Tagged with subjects: •sarapis, cult of, in thessalonica, statue in alexandria Found in books: Griffiths (1975) 277 |
| 99. Dead Sea Scrolls, 4Q196, 10.5 Tagged with subjects: •sarapis, cult of, in thessalonica, in pessinus •sarapis, cult of, in thessalonica, in soloi •sarapis, cult of, in thessalonica, in gortyn Found in books: Griffiths (1975) 149, 151 |
| 100. New Testament, Phlm, 2 Tagged with subjects: •sarapis, cult of, in thessalonica, and sea Found in books: Griffiths (1975) 217 |
| 101. Epigraphy, Seg, None Tagged with subjects: •nan Found in books: Renberg (2017) 408 |
| 102. Epigraphy, Ig Xi,4, 1299 Tagged with subjects: •delos sarapieia, link to memphis cult of sarapis •thessalonika egyptian sanctuary, role in spread of sarapis cult to opous Found in books: Renberg (2017) 390, 731 |
| 103. Julianus The Theurgist, Oracula Chaldaica, 2.59 Tagged with subjects: •sarapis, cult of, in thessalonica, in gortyn Found in books: Griffiths (1975) 151 |
| 104. Epigraphy, Ig X,2 1, 58, 255 Tagged with subjects: •nan Found in books: Renberg (2017) 390, 391 |
| 106. Epigraphy, Borghouts, Emt, None Tagged with subjects: •delos sarapieia, link to memphis cult of sarapis Found in books: Renberg (2017) 359 |
