1. Hebrew Bible, 2 Kings, 2.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apotheosis • deification, of discourse
Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 222; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 46
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2.11 וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃'' None | sup>
2.11 And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.'' None |
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2. Hebrew Bible, Isaiah, 1.2 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Divinization, deification • deification, of discourse
Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 210; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 82
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1.2 וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃
1.2 שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃'' None | sup>
1.2 Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me.'' None |
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3. Hesiod, Works And Days, 289-292 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Scipio Africanus, apotheosis of • deification
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 190; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298
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289 τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν'290 ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν 291 καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηται, 292 ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. ' None | sup>
289 of force. The son of Cronus made this act'290 For men - that fish, wild beasts and birds should eat 291 Each other, being lawless, but the pact 292 He made with humankind is very meet – ' None |
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4. Hesiod, Theogony, 459-460, 940-942, 950-955 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Apotheosis • Herakles, apotheosis • Semele, apotheosis of • apotheosis • deification • deification, heroes • deification, heroes, individuals
Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 188; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 120; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 80; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 70; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 21, 22, 24; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 129
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459 καὶ τοὺς μὲν κατέπινε μέγας Κρόνος, ὥς τις ἕκαστος'460 νηδύος ἐξ ἱερῆς μητρὸς πρὸς γούναθʼ ἵκοιτο,
940 Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν 941 μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα, 942 ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν.
950 ἥβην δʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱός, 951 ἲς Ἡρακλῆος, τελέσας στονόεντας ἀέθλους, 952 παῖδα Διὸς μεγάλοιο καὶ Ἥρης χρυσοπεδίλου, 953 αἰδοίην θέτʼ ἄκοιτιν ἐν Οὐλύμπῳ νιφόεντι, 954 ὄλβιος, ὃς μέγα ἔργον ἐν ἀθανάτοισιν ἀνύσσας 955 ναίει ἀπήμαντος καὶ ἀγήραος ἤματα πάντα. ' None | sup>
459 With Coeus lay and brought forth the goddess,'460 Dark-gowned Leto, so full of gentlene
940 The hardest of all things, which men subdue 941 With fire in mountain-glens and with the glow 942 Causes the sacred earth to melt: just so
950 Sailors and ships as fearfully they blow 951 In every season, making powerle 952 The sailors. Others haunt the limitle 953 And blooming earth, where recklessly they spoil 954 The splendid crops that mortals sweat and toil 955 To cultivate, and cruel agitation ' None |
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5. Homer, Iliad, 3.243-3.244, 9.413, 15.187-15.193, 18.117-18.119 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Herakles, apotheosis • apotheosis • apotheosis, of the Dioskouroi • deification • deification, heroes • deification, heroes, individuals • deification, of Epicurus • deification, of Octavian • god, gods, apotheosis • names, and apotheosis
Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 91; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 189; Long (2019), Immortality in Ancient Philosophy, 8; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 56; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 70; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 20, 21, 22
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3.243 ὣς φάτο, τοὺς δʼ ἤδη κάτεχεν φυσίζοος αἶα 3.244 ἐν Λακεδαίμονι αὖθι φίλῃ ἐν πατρίδι γαίῃ.
9.413 ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται·
15.187 τρεῖς γάρ τʼ ἐκ Κρόνου εἰμὲν ἀδελφεοὶ οὓς τέκετο Ῥέα 15.188 Ζεὺς καὶ ἐγώ, τρίτατος δʼ Ἀΐδης ἐνέροισιν ἀνάσσων. 15.189 τριχθὰ δὲ πάντα δέδασται, ἕκαστος δʼ ἔμμορε τιμῆς· 15.190 ἤτοι ἐγὼν ἔλαχον πολιὴν ἅλα ναιέμεν αἰεὶ 15.191 παλλομένων, Ἀΐδης δʼ ἔλαχε ζόφον ἠερόεντα, 15.192 Ζεὺς δʼ ἔλαχʼ οὐρανὸν εὐρὺν ἐν αἰθέρι καὶ νεφέλῃσι· 15.193 γαῖα δʼ ἔτι ξυνὴ πάντων καὶ μακρὸς Ὄλυμπος.
18.117 οὐδὲ γὰρ οὐδὲ βίη Ἡρακλῆος φύγε κῆρα, 18.118 ὅς περ φίλτατος ἔσκε Διὶ Κρονίωνι ἄνακτι· 18.119 ἀλλά ἑ μοῖρα δάμασσε καὶ ἀργαλέος χόλος Ἥρης.'' None | sup>
3.243 or though they followed hither in their seafaring ships, they have now no heart to enter into the battle of warriors for fear of the words of shame and the many revilings that are mine. So said she; but they ere now were fast holden of the life-giving earth there in Lacedaemon, in their dear native land.
9.413 For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land,
15.187 Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.190 I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet
18.117 even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. 18.119 even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera. '' None |
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6. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Apotheosis • Herakles, apotheosis
Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 81; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 70
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7. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Apotheosis • Apotheosis, Roman, dynamics of • Herakles, apotheosis • apotheosis • apotheosis, of the Dioskouroi • deification, heroes • deification, heroes, individuals • god, gods, apotheosis
Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 138; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 91; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 169; Long (2019), Immortality in Ancient Philosophy, 8; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 9, 122, 158; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 70; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 181; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 20, 21, 22
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8. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Herakles, apotheosis • apotheosis, of Herakles
Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 39, 48, 54, 55, 56, 59, 142; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 70
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9. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Herakles, apotheosis • apotheosis, of Herakles
Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 36, 37; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 71
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10. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apotheosis • apotheosis, of Herakles
Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 139, 142, 144, 145, 148, 149; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 81, 87
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11. Herodotus, Histories, 2.53 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • deification, heroes • god, gods, apotheosis
Found in books: Long (2019), Immortality in Ancient Philosophy, 8; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 18
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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.'' None | sup>
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. '' None |
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12. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Vespasian, deification of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 154; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 154
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13. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Scipio Africanus, apotheosis of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298
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14. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Scipio Africanus, apotheosis of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299
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15. Cicero, De Finibus, 2.118 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Scipio Africanus, apotheosis of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299
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2.118 \xa0Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â\x80\x94 that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. <"" None |
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16. Cicero, On The Ends of Good And Evil, 2.118 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Scipio Africanus, apotheosis of • apotheosis
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Wynne (2019), Horace and the Gift Economy of Patronage, 149
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2.118 Ac ne plura complectar—sunt enim innumerabilia—, bene laudata virtus voluptatis aditus intercludat necesse est. quod iam a me expectare noli. tute introspice in mentem tuam ipse eamque omni cogitatione pertractans percontare ipse te perpetuisne malis voluptatibus perfruens in ea, quam saepe usurpabas, tranquillitate degere omnem aetatem sine dolore, adsumpto etiam illo, quod vos quidem adiungere soletis, sed fieri non potest, sine doloris metu, an, cum de omnibus gentibus optime mererere, mererere cod. Paris. Madvigii merere cum opem indigentibus salutemque ferres, vel Herculis perpeti aerumnas. sic enim maiores nostri labores non fugiendos fugiendos RNV figiendos A fingendo BE tristissimo tamen verbo aerumnas etiam in deo nominaverunt.'' None | sup>
2.118 \xa0Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â\x80\x94 that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. <"" None |
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17. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Apotheosis, Roman, dynamics of • Bacchus, as deified hero • Cicero, on apotheosis of statesmen • Romulus, apotheosis of • Romulus, deified, Quirinus • Scipio Africanus, apotheosis of • Scipio, apotheosis of • apotheosis • apotheosis, in Roman political discourse • apotheosis, of Romulus • apotheosis, of Scipio • deification, ascent to heavens • deification, of Aristaeus • deification, of Octavian • deified heroes, canon or catalogue of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 120; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 52; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 156; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Wynne (2019), Horace and the Gift Economy of Patronage, 149; Xinyue (2022), Politics and Divinization in Augustan Poetry, 8, 9, 140
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2.62 Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. '' None |
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18. Cicero, On Duties, 3.25 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Scipio Africanus, apotheosis of • apotheosis
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Wynne (2019), Horace and the Gift Economy of Patronage, 149
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3.25 Itemque magis est secundum naturam pro omnibus gentibus, si fieri possit, conservandis aut iuvandis maximos labores molestiasque suscipere imitantem Herculem illum, quem hominum fama beneficiorum memor in concilio caelestium collocavit, quam vivere in solitudine non modo sine ullis molestiis, sed etiam in maximis voluptatibus abundantem omnibus copiis, ut excellas etiam pulchritudine et viribus. Quocirca optimo quisque et splendidissimo ingenio longe illam vitam huic anteponit. Ex quo efficitur hominem naturae oboedientem homini nocere non posse.'' None | sup>
3.25 \xa0In like manner it is more in accord with Nature to emulate the great Hercules and undergo the greatest toil and trouble for the sake of aiding or saving the world, if possible, than to live in seclusion, not only free from all care, but revelling in pleasures and abounding in wealth, while excelling others also in beauty and strength. Thus Hercules denied himself and underwent toil and tribulation for the world, and, out of gratitude for his services, popular belief has given him a place in the council of the gods. The better and more noble, therefore, the character with which a man is endowed, the more does he prefer the life of service to the life of pleasure. Whence it follows that man, if he is obedient to Nature, cannot do harm to his fellow-man. <'' None |
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19. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Apotheosis • Apotheosis, Roman, dynamics of • Cicero, on apotheosis of statesmen • Romulus, apotheosis of • Romulus, deified, Quirinus • Scipio Africanus, apotheosis of • Scipio, apotheosis of • apotheosis • apotheosis, in Roman political discourse • apotheosis, of Romulus • apotheosis, of Scipio • deification, ascent to heavens • deified heroes, canon or catalogue of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298, 299; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 139, 143; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 156; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 48; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298, 299; Wynne (2019), Horace and the Gift Economy of Patronage, 150; Xinyue (2022), Politics and Divinization in Augustan Poetry, 8, 9
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20. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Apotheosis • Julius Caesar, Deification, divinity • Romulus, deified, Quirinus • deification, ascent to heavens • deification, corporeal deification
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 135; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 44
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21. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Apotheosis, Roman, dynamics of • Bacchus, as deified hero • Scipio Africanus, apotheosis of • deified heroes, canon or catalogue of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 156, 157; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Xinyue (2022), Politics and Divinization in Augustan Poetry, 140
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22. Diodorus Siculus, Historical Library, 4.9.6-4.9.7, 5.52.2 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Herakles, apotheosis • apotheosis
Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 74, 90; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 108; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 257
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4.9.6 \xa0After Alcmenê had brought forth the babe, fearful of Hera's jealousy she exposed it at a place which to this time is called after him the Field of Heracles. Now at this very time Athena, approaching the spot in the company of Hera and being amazed at the natural vigour of the child, persuaded Hera to offer it the breast. But when the boy tugged upon her breast with greater violence than would be expected at his age, Hera was unable to endure the pain and cast the babe from her, whereupon Athena took it to its mother and urged her to rear it." "4.9.7 \xa0And anyone may well be surprised at the unexpected turn of the affair; for the mother whose duty it was to love her own offspring was trying to destroy it, while she who cherished towards it a stepmother's hatred, in ignorance saved the life of one who was her natural enemy." 5.52.2 \xa0For according to the myth which has been handed down to us, Zeus, on the occasion when Semelê had been slain by his lightning before the time for bearing the child, took the babe and sewed it up within his thigh, and when the appointed time came for its birth, wishing to keep the matter concealed from Hera, he took the babe from his thigh in what is now Naxos and gave it to the Nymphs of the island, Philia, Coronis, and Cleidê, to be reared. The reason Zeus slew Semelê with his lightning before she could give birth to her child was his desire that the babe should be born, not of a mortal woman but of two immortals, and thus should be immortal from its very birth.'" None |
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23. Dionysius of Halycarnassus, Roman Antiquities, 2.56.3, 2.63.4 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Apotheosis • Cicero, on apotheosis of statesmen • Romulus, apotheosis of • Romulus, deified, Quirinus • Scipio, apotheosis of • apotheosis, in Roman political discourse • apotheosis, of Romulus • apotheosis, of Scipio • deification, ascent to heavens • deified heroes, canon or catalogue of
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 139; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 49; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 10
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2.56.3 \xa0But those who write the more plausible accounts say that he was killed by his own people; and the reason they allege for his murder is that he released without the common consent, contrary to custom, the hostages he had taken from the Veientes, and that he no longer comported himself in the same manner toward the original citizens and toward those who were enrolled later, but showed greater honour to the former and slighted the latter, and also because of his great cruelty in the punishment of delinquents (for instance, he had ordered a group of Romans who were accused of brigandage against the neighbouring peoples to be hurled down the precipice after he had sat alone in judgment upon them, although they were neither of mean birth nor few in number), but chiefly because he now seemed to be harsh and arbitrary and to be exercising his power more like a tyrant than a king. <' ' None |
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24. Ovid, Fasti, 1.581, 2.144, 2.487, 2.496, 2.533-2.570, 2.635-2.638, 3.156, 3.159-3.160, 4.117, 5.445, 5.471, 5.569-5.576, 6.541-6.550 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Apotheosis, Roman, dynamics of • Augustus, Deification • Julius Caesar, Deification, divinity • Julius Caesar, apotheosis • Psyche, apotheosis of • Romulus, deified, Quirinus • apotheosis • deification, ascent to heavens • deification, consecration • deification, heroes, individuals • deified heroes, canon or catalogue of
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 23, 52, 93, 114, 122, 123, 125, 127, 133, 136, 140, 141, 156, 192, 200; Fielding (2017), Transformations of Ovid in Late Antiquity. 117; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 157; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 154, 155, 167, 171; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118; Wynne (2019), Horace and the Gift Economy of Patronage, 150; Xinyue (2022), Politics and Divinization in Augustan Poetry, 199
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1.581 constituitque sibi, quae Maxima dicitur, aram,
2.144 caelestem fecit te pater, ille patrem.
2.533 Est honor et tumulis. Animas placate paternas 2.534 parvaque in extinctas munera ferte pyras. 2.535 parva petunt manes, pietas pro divite grata est 2.536 munere: non avidos Styx habet ima deos, 2.537 tegula porrectis satis est velata coronis 2.538 et sparsae fruges parcaque mica salis 2.539 inque mero mollita Ceres violaeque solutae: 2.540 haec habeat media testa relicta via. 2.541 nec maiora veto, sed et his placabilis umbra est 2.542 adde preces positis et sua verba focis, 2.543 hunc morem Aeneas, pietatis idoneus auctor, 2.544 attulit in terras, iuste Latine, tuas; 2.545 ille patris Genio sollemnia dona ferebat: 2.546 hinc populi ritus edidicere pios. 2.547 at quondam, dum longa gerunt pugnacibus armis 2.548 bella, Parentales deseruere dies. 2.549 non impune fuit; nam dicitur omine ab isto 2.550 Roma suburbanis incaluisse rogis. 2.551 vix equidem credo: bustis exisse feruntur 2.552 et tacitae questi tempore noctis avi, 2.553 perque vias urbis latosque ululasse per agros 2.554 deformes animas, volgus ie, ferunt. 2.555 post ea praeteriti tumulis redduntur honores, 2.556 prodigiisque venit funeribusque modus, 2.557 dum tamen haec fiunt, viduae cessate puellae: 2.558 expectet puros pinea taeda dies, 2.559 nec tibi, quae cupidae matura videbere matri, 2.560 comat virgineas hasta recurva comas. 2.561 conde tuas, Hymenaee, faces et ab ignibus atris 2.562 aufer! habent alias maesta sepulchra faces. 2.563 di quoque templorum foribus celentur opertis, 2.564 ture vacent arae stentque sine igne foci. 2.565 nunc animae tenues et corpora functa sepulcris 2.566 errant, nunc posito pascitur umbra cibo. 2.567 nec tamen haec ultra, quam tot de mense supersint 2.568 Luciferi, quot habent carmina nostra pedes, 2.569 hanc, quia iusta ferunt, dixere Feralia lucem; 2.570 ultima placandis manibus illa dies.
2.635 iamque ubi suadebit placidos nox humida somnos, 2.636 larga precaturi sumite vina manu, 2.637 et bene vos, bene te, patriae pater, optime Caesar! 2.638 dicite suffuso per sacra verba mero. 23. F TER — NP
3.156 Caesaris in multis haec quoque cura fuit.
3.159 promissumque sibi voluit praenoscere caelum 3.160 nec deus ignotas hospes inire domos,
5.569 voverat hoc iuvenis tunc, cum pia sustulit arma: 5.570 a tantis Princeps incipiendus erat. 5.571 ille manus tendens, hinc stanti milite iusto, 5.572 hinc coniuratis, talia dicta dedit: 5.573 ‘si mihi bellandi pater est Vestaeque sacerdos 5.574 auctor, et ulcisci numen utrumque paro: 5.575 Mars, ades et satia scelerato sanguine ferrum, 5.576 stetque favor causa pro meliore tuus.
6.541 laeta canam, gaude, defuncta laboribus Ino, 6.542 dixit ‘et huic populo prospera semper ades. 6.543 numen eris pelagi, natum quoque pontus habebit. 6.544 in vestris aliud sumite nomen aquis: 6.545 Leucothea Grais, Matuta vocabere nostris; 6.546 in portus nato ius erit omne tuo, 6.547 quem nos Portunum, sua lingua Palaemona dicet. 6.548 ite, precor, nostris aequus uterque locis!’ 6.549 annuerat, promissa fides, posuere labores, 6.550 nomina mutarunt: hic deus, illa dea est.' ' None | sup>
1.581 Where that part of the city takes its name from an ox.
2.144 Your father deified you: he deified his father.
2.533 And the grave must be honoured. Appease your fathers’ 2.534 Spirits, and bring little gifts to the tombs you built. 2.535 Their shades ask little, piety they prefer to costly 2.536 offerings: no greedy deities haunt the Stygian depths. 2.537 A tile wreathed round with garlands offered is enough, 2.538 A scattering of meal, and a few grains of salt, 2.539 And bread soaked in wine, and loose violets: 2.540 Set them on a brick left in the middle of the path. 2.541 Not that I veto larger gifts, but these please the shades: 2.542 Add prayers and proper words to the fixed fires. 2.543 This custom was brought to your lands, just Latinus, 2.544 By Aeneas, a fitting promoter of piety. 2.545 He brought solemn gifts to his father’s spirit: 2.546 From him the people learned the pious rites. 2.547 But once, waging a long war with fierce weapons, 2.548 They neglected the Parentalia, Festival of the Dead. 2.549 It did not go unpunished: they say from that ominous day 2.550 Rome grew hot from funeral fires near the City. 2.551 I scarcely believe it, but they say that ancestral spirit 2.552 Came moaning from their tombs in the still of night, 2.553 And misshapen spirits, a bodiless throng, howled 2.554 Through the City streets, and through the broad fields. 2.555 Afterwards neglected honour was paid to the tombs, 2.556 And there was an end to the portents, and the funerals. 2.557 But while these rites are enacted, girls, don’t marry: 2.558 Let the marriage torches wait for purer days. 2.559 And virgin, who to your mother seem ripe for love, 2.560 Don’t let the curved spear comb your tresses. 2.561 Hymen, hide your torches, and carry them far 2.562 From these dark fires! The gloomy tomb owns other torches. 2.563 And hide the gods, closing those revealing temple doors, 2.564 Let the altars be free of incense, the hearths without fire. 2.565 Now ghostly spirits and the entombed dead wander, 2.566 Now the shadow feeds on the nourishment that’s offered. 2.567 But it only lasts till there are no more days in the month 2.568 Than the feet (eleven) that my metres possess. 2.569 This day they call the Feralia because they bear (ferunt) 2.570 offerings to the dead: the last day to propitiate the shades.
2.635 Then when moist night invites us to calm slumber, 2.636 Fill the wine-cup full, for the prayer, and say: 2.637 ‘Health, health to you, worthy Caesar, Father of the Country!’ 2.638 And let there be pleasant speech at the pouring of wine.
3.156 When Caesar took it, and many other things, in hand.
3.159 And wished to have prescience of those heaven 3.160 Promised him, not be an unknown god entering a strange house.
5.569 And he sees Augustus’ name on the front of the shrine, 5.570 And reading ‘Caesar’ there, the work seems greater still. 5.571 He had vowed it as a youth, when dutifully taking arms: 5.572 With such deeds a Prince begins his reign. 5.573 Loyal troops standing here, conspirators over there, 5.574 He stretched his hand out, and spoke these words: 5.575 ‘If the death of my ‘father’ Julius, priest of Vesta, 5.576 Gives due cause for this war, if I avenge for both,
6.541 And holier she’d become than a moment before. 6.542 ‘I sing good news, Ino,’ she said, ‘your trials are over, 6.543 Be a blessing to your people for evermore. 6.544 You’ll be a sea goddess, and your son will inhabit ocean. 6.545 Take different names now, among your own waves: 6.546 Greeks will call you Leucothea, our people Matuta: 6.547 Your son will have complete command of harbours, 6.548 We’ll call him Portunus, Palaemon in his own tongue. 6.549 Go, and both be friends, I beg you, of our country!’ 6.550 Ino nodded, and gave her promise. Their trials were over,' ' None |
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25. Ovid, Metamorphoses, 6.103, 13.949, 14.588, 14.600, 14.805-14.816, 14.818-14.828, 15.147-15.152, 15.745-15.774, 15.776-15.786, 15.788-15.799, 15.801-15.810, 15.812-15.835, 15.837-15.851, 15.858-15.866, 15.868-15.870 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Apotheosis • Apotheosis, Roman, dynamics of • Cicero, on apotheosis of statesmen • Hercules, apotheosis/deification of • Julius Caesar, Deification, divinity • Julius Caesar, apotheosis • Psyche, apotheosis of • Romulus, apotheosis of • Romulus, deified, Quirinus • Scipio Africanus, apotheosis of • Scipio, apotheosis of • apotheosis • apotheosis, in Roman political discourse • apotheosis, of Romulus • apotheosis, of Scipio • deification, ascent to heavens • deified heroes, canon or catalogue of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 120, 132, 140, 141, 192, 245; Fielding (2017), Transformations of Ovid in Late Antiquity. 118, 119; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24, 108, 157; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 154, 155, 163, 164, 165, 166, 167, 169, 171, 172; Putnam et al. (2023), The Poetic World of Statius' Silvae, 92; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 47, 48, 51, 53; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 10
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6.103 Maeonis elusam designat imagine tauri
14.805 Occiderat Tatius, populisque aequata duobus, 14.806 Romule, iura dabas, posita cum casside Mavors 14.807 talibus adfatur divumque hominumque parentem: 14.808 “Tempus adest, genitor, quoniam fundamine magno 14.809 res Romana valet et praeside pendet ab uno, 14.811 solvere et ablatum terris imponere caelo. 14.812 Tu mihi concilio quondam praesente deorum 14.813 (nam memoro memorique animo pia verba notavi) 14.814 “unus erit, quem tu tolles in caerula caeli” 14.815 dixisti: rata sit verborum summa tuorum!” 14.816 Adnuit omnipotens et nubibus aera caecis
14.818 quae sibi promissae sensit rata signa rapinae 14.819 innixusque hastae pressos temone cruento 14.820 impavidus conscendit equos Gradivus et ictu 14.821 verberis increpuit pronusque per aera lapsus 14.822 constitit in summo nemorosi colle Palati 14.823 reddentemque suo non regia iura Quiriti 14.825 dilapsum tenues, ceu lata plumbea funda 14.826 missa solet medio glans intabescere caelo. 14.827 Pulchra subit facies et pulvinaribus altis 14.828 dignior, est qualis trabeati forma Quirini. 15.148 astra, iuvat terris et inerti sede relicta 15.149 nube vehi validique umeris insistere Atlantis 15.150 palantesque homines passim ac rationis egentes 15.151 despectare procul trepidosque obitumque timentes 15.152 sic exhortari seriemque evolvere fati:
15.745 Hic tamen accessit delubris advena nostris: 15.746 Caesar in urbe sua deus est; quem Marte togaque 15.747 praecipuum non bella magis finita triumphis 15.748 resque domi gestae properataque gloria rerum 15.749 in sidus vertere novum stellamque comantem, 15.751 ullum maius opus, quam quod pater exstitit huius: 15.752 scilicet aequoreos plus est domuisse Britannos 15.753 perque papyriferi septemflua flumina Nili 15.754 victrices egisse rates Numidasque rebelles 15.755 Cinyphiumque Iubam Mithridateisque tumentem 15.756 nominibus Pontum populo adiecisse Quirini 15.757 et multos meruisse, aliquos egisse triumphos, 15.758 quam tantum genuisse virum? Quo praeside rerum 15.759 humano generi, superi, favistis abunde! 15.760 Ne foret hic igitur mortali semine cretus, 15.761 ille deus faciendus erat. Quod ut aurea vidit 15.762 Aeneae genetrix, vidit quoque triste parari 15.763 pontifici letum et coniurata arma moveri, 15.764 palluit et cunctis, ut cuique erat obvia, divis 15.765 “adspice” dicebat, “quanta mihi mole parentur 15.766 insidiae quantaque caput cum fraude petatur, 15.767 quod de Dardanio solum mihi restat Iulo. 15.768 Solane semper ero iustis exercita curis, 15.769 quam modo Tydidae Calydonia vulneret hasta, 15.770 nunc male defensae confundant moenia Troiae, 15.771 quae videam natum longis erroribus actum 15.772 iactarique freto sedesque intrare silentum 15.773 bellaque cum Turno gerere, aut, si vera fatemur, 15.774 cum Iunone magis? Quid nunc antiqua recordor
15.776 non sinit: en acui sceleratos cernitis enses? 15.777 Quos prohibete, precor, facinusque repellite, neve 15.778 caede sacerdotis flammas exstinguite Vestae!” 15.779 Talia nequiquam toto Venus anxia caelo 15.780 verba iacit superosque movet, qui rumpere quamquam 15.781 ferrea non possunt veterum decreta sororum, 15.782 signa tamen luctus dant haud incerta futuri. 15.783 Arma ferunt inter nigras crepitantia nubes 15.784 terribilesque tubas auditaque cornua caelo 15.785 praemonuisse nefas; solis quoque tristis imago 15.786 lurida sollicitis praebebat lumina terris.
15.788 saepe inter nimbos guttae cecidere cruentae. 15.789 Caerulus et vultum ferrugine Lucifer atra 15.790 sparsus erat, sparsi Lunares sanguine currus. 15.791 Tristia mille locis Stygius dedit omina bubo, 15.792 mille locis lacrimavit ebur, cantusque feruntur 15.793 auditi sanctis et verba mitia lucis. 15.794 Victima nulla litat magnosque instare tumultus 15.795 fibra monet, caesumque caput reperitur in extis. 15.796 Inque foro circumque domos et templa deorum 15.797 nocturnos ululasse canes umbrasque silentum 15.798 erravisse ferunt motamque tremoribus urbem. 15.799 Non tamen insidias venturaque vincere fata
15.801 in templum gladii; neque enim locus ullus in urbe 15.802 ad facinus diramque placet nisi curia, caedem. 15.803 Tum vero Cytherea manu percussit utraque 15.804 pectus et Aeneaden molitur condere nube, 15.805 qua prius infesto Paris est ereptus Atridae 15.806 et Diomedeos Aeneas fugerat enses. 15.807 Talibus hanc genitor: “Sola insuperabile fatum, 15.808 nata, movere paras? Intres licet ipsa sororum 15.809 tecta trium: cernes illic molimine vasto 15.810 ex aere et solido rerum tabularia ferro,
15.812 nec metuunt ullas tuta atque aeterna ruinas. 15.813 Invenies illic incisa adamante perenni 15.814 fata tui generis: legi ipse animoque notavi 15.815 et referam, ne sis etiamnum ignara futuri. 15.816 Hic sua complevit, pro quo, Cytherea, laboras, 15.817 tempora, perfectis, quos terrae debuit, annis. 15.818 Ut deus accedat caelo templisque colatur, 15.819 tu facies natusque suus, qui nominis heres 15.820 impositum feret unus onus caesique parentis 15.821 nos in bella suos fortissimus ultor habebit. 15.822 Illius auspiciis obsessae moenia pacem 15.823 victa petent Mutinae, Pharsalia sentiet illum. 15.824 Emathiique iterum madefient caede Philippi, 15.825 et magnum Siculis nomen superabitur undis, 15.826 Romanique ducis coniunx Aegyptia taedae 15.827 non bene fisa cadet, frustraque erit illa minata, 15.829 Quid tibi barbariem, gentesque ab utroque iacentes 15.830 oceano numerem? Quodcumque habitabile tellus 15.831 sustinet, huius erit: pontus quoque serviet illi! 15.832 Pace data terris animum ad civilia vertet 15.833 iura suum legesque feret iustissimus auctor 15.834 exemploque suo mores reget inque futuri 15.835 temporis aetatem venturorumque nepotum
15.837 ferre simul nomenque suum curasque iubebit, 15.838 nec nisi cum senior Pylios aequaverit annos, 15.839 aetherias sedes cognataque sidera tanget. 15.840 Hanc animam interea caeso de corpore raptam 15.841 fac iubar, ut semper Capitolia nostra forumque 15.842 divus ab excelsa prospectet Iulius aede.” 15.843 Vix ea fatus erat, media cum sede senatus 15.844 constitit alma Venus, nulli cernenda, suique 15.845 Caesaris eripuit membris neque in aera solvi 15.846 passa recentem animam caelestibus intulit astris. 15.847 Dumque tulit, lumen capere atque ignescere sensit 15.848 emisitque sinu: luna volat altius illa, 15.849 flammiferumque trahens spatioso limite crinem 15.851 esse suis maiora et vinci gaudet ab illo.
15.858 sic et Saturnus minor est Iove: Iuppiter arces 15.859 temperat aetherias et mundi regna triformis, 15.860 terra sub Augusto est; pater est et rector uterque. 15.861 Di, precor, Aeneae comites, quibus ensis et ignis 15.862 cesserunt, dique Indigetes genitorque Quirine 15.863 urbis et invicti genitor Gradive Quirini, 15.864 Vestaque Caesareos inter sacrata penates, 15.865 et cum Caesarea tu, Phoebe domestice, Vesta, 15.866 quique tenes altus Tarpeias Iuppiter arces,
15.868 tarda sit illa dies et nostro serior aevo, 15.869 qua caput Augustum, quem temperat, orbe relicto 15.870 accedat caelo faveatque precantibus absens!' ' None | sup>
6.103 in scintillating beauty to the sight
14.805 Never forgetful of the myriad risk 14.806 they have endured among the boisterous waves, 14.807 they often give a helping hand to ship 14.808 tossed in the power of storms—unless, of course, 14.809 the ship might carry men of Grecian race. 14.811 catastrophe, their hatred was so great 14.812 of all Pelasgians, that they looked with joy' "14.813 upon the fragments of Ulysses' ship;" '14.814 and were delighted when they saw the ship 14.815 of King Alcinous growing hard upon 14.816 the breakers, as its wood was turned to stone.
14.818 received life strangely in the forms of nymph 14.819 would cause the chieftain of the Rutuli 14.820 to feel such awe that he would end their strife. 14.821 But he continued fighting, and each side 14.822 had its own gods, and each had courage too, 14.823 which often can be as potent as the gods. 14.825 forgot the scepter of a father-in-law, 14.826 and even forgot the pure Lavinia: 14.827 their one thought was to conquer, and they waged 14.828 war to prevent the shame of a defeat. 15.148 of ‘Golden,’ was so blest in fruit of trees, 15.149 and in the good herbs which the earth produced 15.150 that it never would pollute the mouth with blood. 15.151 The birds then safely moved their wings in air, 15.152 the timid hares would wander in the field
15.745 and, failing, feigned that I had wished to do 15.746 what she herself had wished. Perverting truth— 15.747 either through fear of some discovery 15.748 or else through spite at her deserved repulse— 15.749 he charged me with attempting the foul crime. 15.751 my father banished me and, while I wa 15.752 departing, laid on me a mortal curse. 15.753 Towards Pittheus and Troezen I fled aghast, 15.754 guiding the swift chariot near the shore 15.755 of the Corinthian Gulf, when all at once 15.756 the sea rose up and seemed to arch itself 15.757 and lift high as a white topped mountain height, 15.758 make bellowings, and open at the crest. 15.759 Then through the parting waves a horned bull 15.760 emerged with head and breast into the wind, 15.761 pouting white foam from his nostrils and his mouth. 15.762 “The hearts of my attendants quailed with fear, 15.763 yet I unfrightened thought but of my exile. 15.764 Then my fierce horses turned their necks to face 15.765 the waters, and with ears erect they quaked 15.766 before the monster shape, they dashed in flight 15.767 along the rock strewn ground below the cliff. 15.768 I struggled, but with unavailing hand, 15.769 to use the reins now covered with white foam; 15.770 and throwing myself back, pulled on the thong 15.771 with weight and strength. Such effort might have checked 15.772 the madness of my steeds, had not a wheel, 15.773 triking the hub on a projecting stump, 15.774 been shattered and hurled in fragments from the axle.
15.776 and with the reins entwined about my legs. 15.777 My palpitating entrails could be seen 15.778 dragged on, my sinews fastened on a stump. 15.779 My torn legs followed, but a part 15.780 remained behind me, caught by various snags. 15.781 The breaking bones gave out a crackling noise, 15.782 my tortured spirit soon had fled away, 15.783 no part of the torn body could be known— 15.784 all that was left was only one crushed wound— 15.785 how can, how dare you, nymph, compare your ill 15.786 to my disaster?
15.788 deprived of light: and I have bathed my flesh, 15.789 o tortured, in the waves of Phlegethon. 15.790 Life could not have been given again to me,' "15.791 but through the remedies Apollo's son" '15.792 applied to me. After my life returned— 15.793 by potent herbs and the Paeonian aid, 15.794 despite the will of Pluto—Cynthia then 15.795 threw heavy clouds around that I might not 15.796 be seen and cause men envy by new life: 15.797 and that she might be sure my life was safe 15.798 he made me seem an old man; and she changed 15.799 me so that I could not be recognized.
15.801 would give me Crete or Delos for my home. 15.802 Delos and Crete abandoned, she then brought 15.803 me here, and at the same time ordered me 15.804 to lay aside my former name—one which 15.805 when mentioned would remind me of my steeds. 15.806 She said to me, ‘You were Hippolytus, 15.807 but now instead you shall be Virbius.’ 15.808 And from that time I have inhabited 15.809 this grove; and, as one of the lesser gods, 15.810 I live concealed and numbered in her train.”
15.812 of sad Egeria, and she laid herself' "15.813 down at a mountain's foot, dissolved in tears," '15.814 till moved by pity for her faithful sorrow, 15.815 Diana changed her body to a spring, 15.816 her limbs into a clear continual stream. 15.817 This wonderful event surprised the nymphs, 15.818 and filled Hippolytus with wonder, just 15.819 as great as when the Etrurian ploughman saw 15.820 a fate-revealing clod move of its own 15.821 accord among the fields, while not a hand 15.822 was touching it, till finally it took 15.823 a human form, without the quality 15.824 of clodded earth, and opened its new mouth 15.825 and spoke, revealing future destinies. 15.826 The natives called him Tages. He was the first 15.827 who taught Etrurians to foretell events. 15.829 when he observed the spear, which once had grown 15.830 high on the Palatine , put out new leave 15.831 and stand with roots—not with the iron point 15.832 which he had driven in. Not as a spear 15.833 it then stood there, but as a rooted tree 15.834 with limber twigs for many to admire 15.835 while resting under that surprising shade.
15.837 in the clear stream (he truly saw them there). 15.838 Believing he had seen a falsity, 15.839 he often touched his forehead with his hand 15.840 and, so returning, touched the thing he saw. 15.841 Assured at last that he could trust his eyes, 15.842 he stood entranced, as if he had returned 15.843 victorious from the conquest of his foes: 15.844 and, raising eyes and hands toward heaven, he cried, 15.845 “You gods above! Whatever is foretold 15.846 by this great prodigy, if it means good, 15.847 then let it be auspicious to my land 15.848 and to the inhabitants of Quirinus,— 15.849 if ill, let that misfortune fall on me.” 15.851 of grassy thick green turf, with fragrant fires,
15.858 up from the entrails to the horns of Cippus, 15.859 “O king, all hail!” he cried, “For in future time 15.860 this country and the Latin towers will live 15.861 in homage to you, Cippus, and your horns. 15.862 But you must promptly put aside delay; 15.863 hasten to enter the wide open gates— 15.864 the fates command you. Once received within 15.865 the city, you shall be its chosen king 15.866 and safely shall enjoy a lasting reign.”' "
15.868 eyes from the city's walls and said, “O far," '15.869 O far away, the righteous gods should drive 15.870 uch omens from me! Better it would be' ' None |
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26. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Apotheosis, Roman, dynamics of • Julius Caesar, Deification, divinity • Romulus, deified, Quirinus • deification, ascent to heavens • deification, consecration
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 104; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 164
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27. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Apotheosis, Roman, dynamics of • Augustus, deification of • Bacchus, as deified hero • Cicero, on apotheosis of statesmen • Heracles/Hercules, apotheosis • Romulus, apotheosis of • Scipio Africanus, apotheosis of • Scipio, apotheosis of • apotheosis, in Roman political discourse • apotheosis, of Romulus • apotheosis, of Scipio • deified heroes, canon or catalogue of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298, 299; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 101, 109, 110, 114; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 167; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 657; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298, 299; Xinyue (2022), Politics and Divinization in Augustan Poetry, 8, 9, 139, 140
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28. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, on apotheosis of statesmen • Romulus, apotheosis of • Scipio Africanus, apotheosis of • Scipio, apotheosis of • apotheosis, in Roman political discourse • apotheosis, of Romulus • apotheosis, of Scipio • deification, ascent to heavens • deified heroes, canon or catalogue of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 219; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Xinyue (2022), Politics and Divinization in Augustan Poetry, 8, 9, 199
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29. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Apotheosis • Cicero, on apotheosis of statesmen • Julius Caesar, Deification, divinity • Romulus, apotheosis of • Romulus, deified, Quirinus • Scipio, apotheosis of • apotheosis, in Roman political discourse • apotheosis, of Romulus • apotheosis, of Scipio • deification, ascent to heavens • deification, consecration • deified heroes, canon or catalogue of
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 136, 137, 138, 140, 143; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 45, 46; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 10
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30. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Psyche, apotheosis of • Scipio Africanus, apotheosis of • apotheosis • deification, of Epicurus • deification, of Octavian • gods, apotheosis, deus mortalis
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 151; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 168, 174; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 25, 26, 27, 36; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298
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31. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus, Deification • Julius Caesar, apotheosis • deification, ascent to heavens
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 24, 97, 98; Fielding (2017), Transformations of Ovid in Late Antiquity. 119, 120
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32. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • deification • deification, by ascent
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 74; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 65
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33. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Apotheosis, Roman, dynamics of • Bacchus, as deified hero • deified heroes, canon or catalogue of
Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 158, 164; Xinyue (2022), Politics and Divinization in Augustan Poetry, 171
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34. Lucan, Pharsalia, 1.45-1.52, 10.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Heracles/Hercules, apotheosis • Scipio Africanus, apotheosis of • apotheosis and emperor worship
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 657; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Volk and Williams (2006), Seeing Seneca Whole: Perspectives on Philosophy, Poetry and Politics, 196
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1.45 Gain thrones in heaven; and if the Thunderer Prevailed not till the giant's war was done, Complaint is silent. For this boon supreme Welcome, ye gods, be wickedness and crime; Thronged with our dead be dire Pharsalia's fields, Be Punic ghosts avenged by Roman blood; Add to these ills the toils of Mutina; Perusia's dearth; on Munda's final field The shock of battle joined; let Leucas' Cape Shatter the routed navies; servile hands " "1.50 Unsheath the sword on fiery Etna's slopes: Still Rome is gainer by the civil war. Thou, Caesar, art her prize. When thou shalt choose, Thy watch relieved, to seek divine abodes, All heaven rejoicing; and shalt hold a throne, Or else elect to govern Phoebus' car And light a subject world that shall not dread To owe her brightness to a different Sun; All shall concede thy right: do what thou wilt, Select thy Godhead, and the central clime " "
10.20 Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set "" None |
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35. New Testament, 1 Corinthians, 11.1, 15.41 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apotheosis • deification • deification, of discourse
Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 225, 242; Osborne (2010), Clement of Alexandria, 233; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 51
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11.1 μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ.
15.41 ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ.'' None | sup>
11.1 Be imitators of me, even as I also am of Christ.
15.41 There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory.'' None |
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36. New Testament, 2 Peter, 1.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • deification • deification, becoming God
Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 292; Karfíková (2012), Grace and the Will According to Augustine, 196
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1.4 διʼ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες τῆς ἐν τῷ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς.'' None | sup>
1.4 by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. '' None |
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37. New Testament, Acts, 12.23 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Religion passim, apotheosis • apotheosis
Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 104; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 276
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12.23 παραχρῆμα δὲ ἐπάταξεν αὐτὸν ἄγγελος Κυρίου ἀνθʼ ὧν οὐκ ἔδωκεν τὴν δόξαν τῷ θεῷ, καὶ γενόμενος σκωληκόβρωτος ἐξέψυξͅεν.'' None | sup>
12.23 Immediately an angel of the Lord struck him, because he didn't give God the glory, and he was eaten by worms, and he died. "" None |
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38. New Testament, Galatians, 4.4-4.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Divinization, deification • apotheosis
Found in books: Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 98; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 89
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4.4 ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, 4.5 ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν.'' None | sup>
4.4 But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, 4.5 thathe might redeem those who were under the law, that we might receive theadoption of sons. '' None |
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39. New Testament, Romans, 4.11, 8.14, 8.17-8.25, 15.15, 15.17-15.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Deification/Theosis/Christosis • apotheosis • deification • deification, of discourse
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 317, 328; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 215, 235; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 98; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 104; Osborne (2010), Clement of Alexandria, 235
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4.11 καὶσημεῖονἔλαβενπεριτομῆς,σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐντῇ ἀκροβυστίᾳ,εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων διʼ ἀκροβυστίας, εἰς τὸ λογισθῆναι αὐτοῖς τὴν δικαιοσύνην,
8.14 ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσίν.
8.17 εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν. 8.18 Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. 8.19 ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται· 8.20 τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφʼ ἑλπίδι 8.21 ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ. 8.22 οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν· 8.23 οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες ἡμεῖς καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν. 8.24 τῇ γὰρ ἐλπίδι ἐσώθημεν· ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς, ὃ γὰρ βλέπει τίς ἐλπίζει; 8.25 εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, διʼ ὑπομονῆς ἀπεκδεχόμεθα.
15.15 τολμηροτέρως δὲ ἔγραψα ὑμῖν ἀπὸ μέρους, ὡς ἐπαναμιμνήσκων ὑμᾶς, διὰ τὴν χάριν τὴν δοθεῖσάν μοι ἀπὸ τοῦ θεοῦ
15.17 ἔχω οὖν τὴν καύχησιν ἐν Χριστῷ Ἰησοῦ τὰ πρὸς τὸν θεόν· 15.18 οὐ γὰρ τολμήσω τι λαλεῖν ὧν οὐ κατειργάσατο Χριστὸς διʼ ἐμοῦ εἰς ὑπακοὴν ἐθνῶν, λόγῳ καὶ ἔργῳ,'' None | sup>
4.11 He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them.
8.14 For as many as are led by the Spirit of God, these are children of God.
8.17 and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.18 For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.19 For the creation waits with eager expectation for the sons of God to be revealed. 8.20 For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21 that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22 For we know that the whole creation groans and travails in pain together until now. 8.23 Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 8.24 For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? ' "8.25 But if we hope for that which we don't see, we wait for it with patience. " 15.15 But I write the more boldly to you in part, as reminding you, because of the grace that was given to me by God,
15.17 I have therefore my boasting in Christ Jesus in things pertaining to God. 15.18 For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed, '' None |
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40. New Testament, John, 1.12, 10.24, 20.26-20.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apotheosis • Divinization, deification • deification, becoming God • deification, of discourse
Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 228; Karfíková (2012), Grace and the Will According to Augustine, 253; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 88, 140, 154; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 47
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1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
10.24 ἐκύκλωσαν οὖν αὐτὸν οἱ Ἰουδαῖοι καὶ ἔλεγον αὐτῷ Ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; εἰ σὺ εἶ ὁ χριστός, εἰπὸν ἡμῖν παρρησίᾳ.
20.26 Καὶ μεθʼ ἡμέρας ὀκτὼ πάλιν ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ καὶ Θωμᾶς μετʼ αὐτῶν. ἔρχεται ὁ Ἰησοῦς τῶν θυρῶν κεκλεισμένων, καὶ ἔστη εἰς τὸ μέσον καὶ εἶπεν Εἰρήνη ὑμῖν. 20.27 εἶτα λέγει τῷ Θωμᾷ Φέρε τὸν δάκτυλόν σου ὧδε καὶ ἴδε τὰς χεῖράς μου, καὶ φέρε τὴν χεῖρά σου καὶ βάλε εἰς τὴν πλευράν μου, καὶ μὴ γίνου ἄπιστος ἀλλὰ πιστός. 20.28 ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ Ὁ κύριός μου καὶ ὁ θεός μου. 20.29 λέγει αὐτῷ ὁ Ἰησοῦς Ὅτι ἑώρακάς με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες.'' None | sup>
1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " 10.24 The Jews therefore came around him and said to him, "How long will you hold us in suspense? If you are the Christ, tell us plainly."
20.26 After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you." 20.27 Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don\'t be unbelieving, but believing." 20.28 Thomas answered him, "My Lord and my God!" 20.29 Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed."'" None |
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41. Quintilian, Institutes of Oratory, 3.7.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Deification
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 229; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 229
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3.7.7 \xa0In praising the gods our first step will be to express our veneration of the majesty of their nature in general terms: next we shall proceed to praise the special power of the individual god and the discoveries whereby he has benefited the human race.'' None |
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42. Seneca The Younger, Letters, 82.4-82.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Scipio Africanus, apotheosis of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298
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82.4 Do you ask who are my pacemakers? One is enough for me, – the slave Pharius, a pleasant fellow, as you know; but I shall exchange him for another. At my time of life I need one who is of still more tender years. Pharius, at any rate, says that he and I are at the same period of life; for we are both losing our teeth.3 Yet even now I can scarcely follow his pace as he runs, and within a very short time I shall not be able to follow him at all; so you see what profit we get from daily exercise. Very soon does a wide interval open between two persons who travel different ways. My slave is climbing up at the very moment when I am coming down, and you surely know how much quicker the latter is. Nay, I was wrong; for now my life is not coming down; it is falling outright.
82.4 What then is the advantage of retirement? As if the real causes of our anxieties did not follow us across the seas! What hiding-place is there, where the fear of death does not enter? What peaceful haunts are there, so fortified and so far withdrawn that pain does not fill them with fear? Wherever you hide yourself, human ills will make an uproar all around. There are many external things which compass us about, to deceive us or to weigh upon us; there are many things within which, even amid solitude, fret and ferment. 82.5 Do you ask, for all that, how our race resulted to-day? We raced to a tie,4– something which rarely happens in a running contest. After tiring myself out in this way (for I cannot call it exercise), I took a cold bath; this, at my house, means just short of hot. I, the former cold-water enthusiast, who used to celebrate the new year by taking a plunge into the canal, who, just as naturally as I would set out to do some reading or writing, or to compose a speech, used to inaugurate the first of the year with a plunge into the Virgo aqueduct,5 have changed my allegiance, first to the Tiber, and then to my favourite tank, which is warmed only by the sun, at times when I am most robust and when there is not a flaw in my bodily processes. I have very little energy left for bathing. '82.5 Therefore, gird yourself about with philosophy, an impregnable wall. Though it be assaulted by many engines, Fortune can find no passage into it. The soul stands on unassailable ground, if it has abandoned external things; it is independent in its own fortress; and every weapon that is hurled falls short of the mark. Fortune has not the long reach with which we credit her; she can seize none except him that clings to her. ' None |
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43. Suetonius, Otho, 7.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, deification of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 160; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 160
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7.1 \xa0Next, as the day was drawing to its close, he entered the senate and after giving a brief account of himself, alleging that he had been carried off in the streets and forced to undertake the rule, which he would exercise in accordance with the general will, he went to the Palace. When in the midst of the other adulations of those who congratulated and flattered him, he was hailed by the common herd as Nero, he made no sign of dissent; on the contrary, according to some writers, he even made use of that surname in his commissions and his first letters to some of the governors of the provinces. Certain it is that he suffered Nero's busts and statues to be set up again, and reinstated his procurators and freedmen in their former posts, while the first grant that he signed as emperor was one of fifty million sesterces for finishing the Golden House."" None |
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44. Suetonius, Tiberius, 51.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, deification of • deification
Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 212; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 34
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51.2 \xa0At all events, during all the three years that she lived after he left Rome he saw her but once, and then only one day, for a very few hours; and when shortly after that she fell ill, he took no trouble to visit her. When she died, and after a delay of several days, during which he held out hope of his coming, had at last been buried because the condition of the corpse made it necessary, he forbade her deification, alleging that he was acting according to her own instructions. He further disregarded the provisions of her will, and within a short time caused the downfall of all her friends and intimates, even of those to whom she had on her deathbed entrusted the care of her obsequies, actually condemning one of them, and that a man of equestrian rank, to the treadmill.'' None |
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45. Tacitus, Annals, 1.10.6, 1.11.1, 3.64.2-3.64.3, 5.2.1, 15.23.4, 15.74.3, 16.21.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, deification of • Claudius, deification of • Livia, deification of • Romulus, deified, Quirinus • deification • deification, ascent to heavens • deification, failed • deification, of Augustus • deification, of Claudia Augusta (Nero's daughter) • deification, of Claudius • deification, of Livia • deification, of Poppaea • deification, related to conduct of individual in life • pontifex maximus, deification of
Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 178, 179, 180, 181, 182; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 247; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 31, 32, 34, 35, 66, 170, 190, 191, 194, 212, 213, 281, 330, 331, 341, 342
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1.10.6 \xa0On the other side it was argued that "filial duty and the critical position of the state had been used merely as a cloak: come to facts, and it was from the lust of dominion that he excited the veterans by his bounties, levied an army while yet a stripling and a subject, subdued the legions of a consul, and affected a leaning to the Pompeian side. Then, following his usurpation by senatorial decree of the symbols and powers of the praetorship, had come the deaths of Hirtius and Pansa, â\x80\x94 whether they perished by the enemy\'s sword, or Pansa by poison sprinkled on his wound, and Hirtius by the hands of his own soldiery, with the Caesar to plan the treason. At all events, he had possessed himself of both their armies, wrung a consulate from the unwilling senate, and turned against the commonwealth the arms which he had received for the quelling of Antony. The proscription of citizens and the assignments of land had been approved not even by those who executed them. Grant that Cassius and the Bruti were sacrificed to inherited enmities â\x80\x94 though the moral law required that private hatreds should give way to public utility â\x80\x94 yet Pompey was betrayed by the simulacrum of a peace, Lepidus by the shadow of a friendship: then Antony, lured by the Tarentine and Brundisian treaties and a marriage with his sister, had paid with life the penalty of that delusive connexion. After that there had been undoubtedly peace, but peace with bloodshed â\x80\x94 the disasters of Lollius and of Varus, the execution at Rome of a Varro, an Egnatius, an Iullus." His domestic adventures were not spared; the abduction of Nero\'s wife, and the farcical questions to the pontiffs, whether, with a child conceived but not yet born, she could legally wed; the debaucheries of Vedius Pollio; and, lastly, Livia, â\x80\x94 as a mother, a curse to the realm; as a stepmother, a curse to the house of the Caesars. "He had left small room for the worship of heaven, when he claimed to be himself adored in temples and in the image of godhead by flamens and by priests! Even in the adoption of Tiberius to succeed him, his motive had been neither personal affection nor regard for the state: he had read the pride and cruelty of his heart, and had sought to heighten his own glory by the vilest of contrasts." For Augustus, a\xa0few years earlier, when requesting the Fathers to renew the grant of the tribunician power to Tiberius, had in the course of the speech, complimentary as it was, let fall a\xa0few remarks on his demeanour, dress, and habits which were offered as an apology and designed for reproaches. However, his funeral ran the ordinary course; and a decree followed, endowing him a temple and divine rites. <
1.11.1 \xa0Then all prayers were directed towards Tiberius; who delivered a variety of reflections on the greatness of the empire and his own diffidence:â\x80\x94 "Only the mind of the deified Augustus was equal to such a burden: he himself had found, when called by the sovereign to share his anxieties, how arduous, how dependent upon fortune, was the task of ruling a world! He thought, then, that, in a state which had the support of so many eminent men, they ought not to devolve the entire duties on any one person; the business of government would be more easily carried out by the joint efforts of a\xa0number." A\xa0speech in this tenor was more dignified than convincing. Besides, the diction of Tiberius, by habit or by nature, was always indirect and obscure, even when he had no wish to conceal his thought; and now, in the effort to bury every trace of his sentiments, it became more intricate, uncertain, and equivocal than ever. But the Fathers, whose one dread was that they might seem to comprehend him, melted in plaints, tears, and prayers. They were stretching their hands to heaven, to the effigy of Augustus, to his own knees, when he gave orders for a document to be produced and read. It contained a statement of the national resources â\x80\x94 the strength of the burghers and allies under arms; the number of the fleets, protectorates, and provinces; the taxes direct and indirect; the needful disbursements and customary bounties catalogued by Augustus in his own hand, with a final clause (due to fear or jealousy?) advising the restriction of the empire within its present frontiers. 3.64.3 \xa0About the same time, a serious illness of Julia Augusta made it necessary for the emperor to hasten his return to the capital, the harmony between mother and son being still genuine, or their hatred concealed: for a little earlier, Julia, in dedicating an effigy to the deified Augustus not far from the theatre of Marcellus, had placed Tiberius\' name after her own in the inscription; and it was believed that, taking the act as a derogation from the imperial dignity, he had locked it in his breast with grave and veiled displeasure. Now, however, the senate gave orders for a solemn intercession and the celebration of the Great Games â\x80\x94 the latter to be exhibited by the pontiffs, the augurs, and the Fifteen, assisted by the Seven and by the Augustal fraternities. Lucius Apronius had moved that the Fetials should also preside at the Games. The Caesar opposed, drawing a distinction between the prerogatives of the various priesthoods, adducing precedents, and pointing out that "the Fetials had never had that degree of dignity, while the Augustals had only been admitted among the others because theirs was a special priesthood of the house for which the intercession was being offered." <
5.2.1 \xa0Tiberius, however, without altering the amenities of his life, excused himself by letter, on the score of important affairs, for neglecting to pay the last respects to his mother, and, with a semblance of modesty, curtailed the lavish tributes decreed to her memory by the senate. Extremely few passed muster, and he added a stipulation that divine honours were not to be voted: such, he observed, had been her own wish. More than this, in a part of the same missive he attacked "feminine friendships": an indirect stricture upon the consul Fufius, who had risen by the favour of Augusta, and, besides his aptitude for attracting the fancy of the sex, had a turn for wit and a habit of ridiculing Tiberius with those bitter pleasantries which linger long in the memory of potentates.
15.23.4 \xa0In the consulate of Memmius Regulus and Verginius Rufus, Nero greeted a daughter, presented to him by Poppaea, with more than human joy, named the child Augusta, and bestowed the same title on Poppaea. The scene of her delivery was the colony of Antium, where the sovereign himself had seen the light. The senate had already commended the travail of Poppaea to the care of Heaven and formulated vows in the name of the state: they were now multiplied and paid. Public thanksgivings were added, and a Temple of Fertility was decreed, together with a contest on the model of the Actian festival; while golden effigies of the Two Fortunes were to be placed on the throne of Capitoline Jove, and, as the Julian race had its Circus Games at Bovillae, so at Antium should the Claudian and Domitian houses. But all was transitory, as the infant died in less than four months. Then fresh forms of adulation made their appearance, and she was voted the honour of deification, a place in the pulvinar, a temple, and a priest. The emperor, too, showed himself as incontinent in sorrow as in joy. It was noted that when the entire senate streamed towards Antium shortly after the birth, Thrasea, who was forbidden to attend, received the affront, prophetic of his impending slaughter, without emotion. Shortly afterwards, they say, came a remark of the Caesar, in which he boasted to Seneca that he was reconciled to Thrasea; and Seneca congratulated the Caesar: an incident which increased the fame, and the dangers, of those eminent men. <
15.74.3 \xa0offerings and thanks were then voted to Heaven, the Sun, who had an old temple in the Circus, where the crime was to be staged, receiving special honour for revealing by his divine power the secrets of the conspiracy. The Circensian Games of Ceres were to be celebrated with an increased number of horse-races; the month of April was to take the name of Nero; a temple of Safety was to be erected on the site\xa0.\xa0.\xa0. from which Scaevinus had taken his dagger. That weapon the emperor himself consecrated in the Capitol, and inscribed it:â\x80\x94 To\xa0Jove the Avenger. At the time, the incident passed unnoticed: after the armed rising of the other"avenger," Julius Vindex, it was read as a token and a presage of coming retribution. I\xa0find in the records of the senate that Anicius Cerialis, consul designate, gave it as his opinion that a temple should be built to Nero the Divine, as early as possible and out of public funds. His motion, it is true, merely implied that the prince had transcended mortal eminence and earned the worship of mankind; but it was vetoed by that prince, because by other interpreters it might be wrested into an omen of, and aspiration for, his decease; for the honour of divine is not paid to the emperor until he has ceased to live and move among men.
16.21.2 \xa0After the slaughter of so many of the noble, Nero in the end conceived the ambition to extirpate virtue herself by killing Thrasea Paetus and Barea Soranus. To both he was hostile from of old, and against Thrasea there were additional motives; for he had walked out of the senate, as I\xa0have mentioned, during the discussion on Agrippina, and at the festival of the Juvenalia his services had not been conspicuous â\x80\x94 a\xa0grievance which went the deeper that in Patavium, his native place, the same Thrasea had sung in tragic costume at the .\xa0.\xa0. Games instituted by the Trojan Antenor. Again, on the day when sentence of death was all but passed on the praetor Antistius for his lampoons on Nero, he proposed, and carried, a milder penalty; and, after deliberately absenting himself from the vote of divine honours to Poppaea, he had not assisted at her funeral. These memories were kept from fading by Cossutianus Capito. For, apart from his character with its sharp trend to crime, he was embittered against Thrasea, whose influence, exerted in support of the Cilician envoys prosecuting Capito for extortion, had cost him the verdict. <' ' None |
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46. Tacitus, Histories, 3.55 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, deification of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 160; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 160
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3.55 \xa0Vitellius was like a man wakened from a deep sleep. He ordered Julius Priscus and Alfenus Avarus to block the passes of the Apennines with fourteen praetorian cohorts and all the cavalry. A\xa0legion of marines followed them later. These thousands of armed forces, consisting too of picked men and horses, were equal to taking the offensive if they had had another leader. The rest of the cohorts Vitellius gave to his brother Lucius for the defence of Rome, while he, abating in no degree his usual life of pleasure and urged on by his lack of confidence in the future, held the comitia before the usual time, and designated the consuls for many years to come. He granted special treaties to allies and bestowed Latin rights on foreigners with a generous hand; he reduced the tribute for some provincials, he relieved others from all obligations â\x80\x94 in short, with no regard for the future he crippled the empire. But the mob attended in delight on the great indulgences that he bestowed; the most foolish citizens bought them, while the wise regarded as worthless privileges which could neither be granted nor accepted if the state was to stand. Finally Vitellius listened to the demands of his army which had stopped at Mevania, and left Rome, accompanied by a long line of senators, many of whom were drawn in his train by their desire to secure his favour, most however by fear. So he came to camp with no clear purpose in mind, an easy prey to treacherous advice.'' None |
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47. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Augustus, deification of • Claudius, deification of • Julius Caesar, Deification, divinity • Livia, deification of • Psyche, apotheosis of • apotheosis • deification • deification, ascent to heavens • deification, related to conduct of individual in life • pontifex maximus, deification of
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 150; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24, 150, 151; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 33, 342; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 26, 34, 40, 42, 43, 52, 55, 56
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48. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Religion passim, apotheosis • Scipio Africanus, apotheosis of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299, 300; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 273; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299, 300
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49. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Augustus, deification of • Claudius, deification of • Livia, deification of • deification • deification, related to conduct of individual in life • pontifex maximus, deification of
Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 33, 342; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 34
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50. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Heracles/Hercules, apotheosis • Scipio Africanus, apotheosis • Scipio Africanus, apotheosis of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298, 299, 300; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 657; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 265; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298, 299, 300
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51. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Julius Caesar, Deification, divinity • Romulus, deified, Quirinus • deification, ascent to heavens • deification, by ascent • deification, corporeal deification
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 144; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 65
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52. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, deification of • Claudius, deification of • deification
Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 281; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 26, 36
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53. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Julius Caesar, C., deification of • Julius Caesar, Deification, divinity • deification • deification, ascent to heavens • deification, of Octavian
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 136; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 35; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 232; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 123
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54. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, deification of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 160; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 160
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55. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Heracles/Hercules, apotheosis • apotheosis
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 653; Wynne (2019), Horace and the Gift Economy of Patronage, 149
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56. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • apotheosis • deification, of discourse
Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 219; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 98
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57. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apotheosis, Roman, dynamics of • Julius Caesar, Deification, divinity • deification, ascent to heavens • deification, consecration
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 156; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 157, 162
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58. Cassius Dio, Roman History, 44.4.4, 45.7.1-45.7.2, 56.46.2, 59.3.7, 59.11.4, 60.5.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Apotheosis • Apotheosis, Roman, dynamics of • Augustus, deification of • Claudius, deification of • Julius Caesar, Deification, divinity • Romulus, deified, Quirinus • Septimius Severus (emperor),, deifies Commodus • deification • deification, ascent to heavens • deification, by ascent • deification, corporeal deification • deification, of Livia • senate, in Latin and Greek,, deification
Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 182; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 51, 144, 150; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 157, 162; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 77; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 65; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 123; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 44; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 46, 281; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 34, 35; Talbert (1984), The Senate of Imperial Rome, 387
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44.4.4 \xa0In addition to these remarkable privileges they named him father of his country, stamped this title on the coinage, voted to celebrate his birthday by public sacrifice, ordered that he should have a statue in the cities and in all the temples of Rome,' "
45.7.1 2. \xa0And when this act also was allowed, no one trying to prevent it through fear of the populace, then at last some of the other decrees already passed in honour of Caesar were put into effect. Thus they called one of the months July after him, and in the course of certain festivals of thanksgiving for victory they sacrificed during one special day in memory of his name. For these reasons the soldiers also, particularly since some of them received largesses of money, readily took the side of Caesar.,3. \xa0A\xa0rumour accordingly got abroad and it seemed likely that something unusual would take place. This belief was due particularly to the circumstance that once, when Octavius wished to speak with Antony in court about something, from an elevated and conspicuous place, as he had been wont to do in his father's lifetime, Antony would not permit it, but caused his lictors to drag him down and drive him out. \xa0All were exceedingly vexed, especially as Caesar, with a view to casting odium upon his rival and attracting the multitude, would no longer even frequent the Forum. So Antony became alarmed, and in conversation with the bystanders one day remarked that he harboured no anger against Caesar, but on the contrary owed him good-will, and was ready to end all suspicion." '45.7.2 \xa0And when this act also was allowed, no one trying to prevent it through fear of the populace, then at last some of the other decrees already passed in honour of Caesar were put into effect. Thus they called one of the months July after him, and in the course of certain festivals of thanksgiving for victory they sacrificed during one special day in memory of his name. For these reasons the soldiers also, particularly since some of them received largesses of money, readily took the side of Caesar.
56.46.2 \xa0they also permitted her to employ a lictor when she exercised her sacred office. On her part, she bestowed a\xa0million sesterces upon a certain Numerius Atticus, a senator and ex-praetor, because he swore that he had seen Augustus ascending to heaven after the manner of which tradition tells concerning Proculus and Romulus.
59.3.7 \xa0He even demanded that Tiberius, whom he called grandfather, should receive from the senate the same honours as Augustus; but when these were not immediately voted (for the senators could not, on the one hand, bring themselves to honour him, nor yet, on the other hand, make bold to dishonour him, because they were not yet clearly acquainted with the character of their young master, and were consequently postponing all action until he should be present), he bestowed upon him no mark of distinction other than a public funeral, after causing the body to be brought into the city by night and laid out at daybreak.
59.11.4 \xa0Indeed, a certain Livius Geminius, a senator, declared on oath, invoking destruction upon himself and his children if he spoke falsely, that he had seen her ascending to heaven and holding converse with the gods; and he called all the other gods and Panthea herself to witness. For this declaration he received a\xa0million sesterces.
60.5.2 \xa0His grandmother Livia he not only honoured with equestrian contests but also deified; and he set up a statue to her in the temple of Augustus, charging the Vestal Virgins with the duty of offering the proper sacrifices, and he ordered that women should use her name in taking oaths.'' None |
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59. Lucian, Slander, 17 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • apotheosis • deification • deification, heroes, individuals • deification, heroes, ruler
Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 187; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 76
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17 At Alexander's court there was no more fatal imputation than that of refusing worship and adoration to Hephaestion. Alexander had been so fond of him that to appoint him a God after his death was, for such a worker of marvels, nothing out of the way. The various cities at once built temples to him, holy ground was consecrated, altars, offerings and festivals instituted to this new divinity; if a man would be believed, he must swear by Hephaestion. For smiling at these proceedings, or showing the slightest lack of reverence, the penalty was death. The flatterers cherished, fanned, and put the bellows to this childish fancy of Alexander's; they had visions and manifestations of Hephaestion to relate; they invented cures and attributed oracles to him; they did not stop short of doing sacrifice to this God of Help and Protection. Alexander was delighted, and ended by believing in it all; it gratified his vanity to think that he was now not only a God's son, but a God maker. It would be interesting to know how many of his friends in those days found that what the new divinity did for them was to supply a charge of irreverence on which they might be dismissed and deprived of the King's favour."" None |
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60. Lucian, The Passing of Peregrinus, 27-30, 39-41 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • apotheosis • deification • deification, heroes, individuals • deification, heroes, ruler
Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 186; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 76, 77, 78
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27 'Not even “Proteus” will serve now, they were saying: he has changed his name to Phoenix; that Indian bird being credited with bringing a prolonged existence to an end upon a pyre. He tells strange tales too, and quotes oracles– guaranteed old–to the effect that he is to be a guardian spirit of the night."28 Evidently he has conceived a fancy for an altar, and looks to have his statue set up, all of gold. And upon my word it is as likely as not that among the simple vulgar will be found some to declare that Proteus has cured them of the ague, and that in the darkness they have met with the “guardian spirit of the night.” And as the ancient Proteus, the son of Zeus, the great original, had the gift of prophecy, I suppose these precious disciples of the modern one will be for getting up an oracle and a shrine upon the scene of cremation. Mark my words: we shall find we have got Protean priests of the scourge; priests of the branding iron; priests of some strange thing or other; or–who knows?–nocturnal rites in his honour, with a torchlight procession about the pyre.' "29 I heard but now, from a friend, of Theagenes's producing a prophecy of the Sibyl on this subject: he quoted the very words:What time the noblest of the Cynic hostWithin the Thunderer's court shall light a fire,And leap into its midst, and thence ascendTo great Olympus–then shall all mankind,Who eat the furrow's fruit, give honour dueTo the Night wanderer. His seat shall beHard by Hephaestus and lord Heracles." "30 That 's the oracle that Theagenes says he heard from the Sibyl. Now I'll give him one of Bacis's on the same subject. Bacis speaks very much to the point as follows:What time the Cynic many named shall leap,Stirred in his heart with mad desire for fame,Into hot fire–then shall the Fox dogs all,His followers, go hence as went the Wolf.And him that shuns Hephaestus' fiery mightTh’ Achaeans all shall straightway slay with stones;Lest, cool in courage, he essay warm words,Stuffing with gold of usury his scrip;For in fair Patrae he hath thrice five talents. What say you, friends? Can Bacis turn an oracle too, as well as the Sibyl? Apparently it is time for the esteemed followers of Proteus to select their spots for “evaporation,” as they call burning.'" "
39 may well end upon the pyre!' At this point I met a number of people coming out to assist at the spectacle, thinking to find Proteus still alive; for among the various rumours of the preceding day, one had been, that before entering the fire he was to greet the rising sun, which to be sure is said to be the Brahmin practice. Most of them turned back when I told them that all was over; all but those enthusiasts who could not rest without seeing the identical spot, and snatching some relic from the flames. After this, you may be sure, my work was cut out for me: I had to tell them all about it, and to undergo a minute cross examination from everybody. If it was someone I liked the look of, I confined myself to plain prose, as in the present narrative: but for the benefit of the curious simple, I put in a few dramatic touches on my own account. No sooner had Proteus thrown himself upon the kindled pyre, than there was a tremendous earthquake, I informed them; the ground rumbled beneath us; and a vulture flew out from the midst of the flames, and away into the sky, exclaiming in human accents'I rise from Earth, I seek Olympus.'They listened with amazement and shuddering reverence. 'Did the vulture fly East or West?' they wanted to know. I answered whichever came uppermost." '40 On getting back to Olympia, I stopped to listen to an old man who was giving an account of these proceedings; a credible witness, if ever there was one, to judge by his long beard and dignified appearance in general. He told us, among other things, that only a short time before, just after the cremation, Proteus had appeared to him in white raiment; and that he had now left him walking with serene countece in the Colonnade of Echoes, crowned with olive; and on the top of all this he brought in the vulture, solemnly swore that he had seen it himself flying away from the pyre,–my own vulture, which I had but just let fly, as a satire on crass stupidity!' "41 Only think what work we shall have with him hereafter! Significant bees will settle on the spot; grasshoppers beyond calculation will chirrup; crows will perch there, as over Hesiod's grave,–and all the rest of it. As for statues, several, I know, are to be put up at once, by Elis and other places, to which, I understand, he had sent letters. These letters, they say, were dispatched to almost all cities of any importance: they contain certain exhortations and schemes of reform, as it were a legacy. Certain of his followers were specially appointed by him for this service: Couriers to the Grave and Grand Deputies of the Shades were to be their titles." "' None |
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61. Pausanias, Description of Greece, 2.37.5 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Semele, apotheosis of • apotheosis
Found in books: Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 121; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 129
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2.37.5 εἶδον δὲ καὶ πηγὴν Ἀμφιαράου καλουμένην καὶ τὴν Ἀλκυονίαν λίμνην, διʼ ἧς φασιν Ἀργεῖοι Διόνυσον ἐς τὸν Ἅιδην ἐλθεῖν Σεμέλην ἀνάξοντα, τὴν δὲ ταύτῃ κάθοδον δεῖξαί οἱ Πόλυμνον. τῇ δὲ Ἀλκυονίᾳ πέρας τοῦ βάθους οὐκ ἔστιν οὐδέ τινα οἶδα ἄνθρωπον ἐς τὸ τέρμα αὐτῆς οὐδεμιᾷ μηχανῇ καθικέσθαι δυνηθέντα, ὅπου καὶ Νέρων σταδίων πολλῶν κάλους ποιησάμενος καὶ συνάψας ἀλλήλοις, ἀπαρτήσας δὲ καὶ μόλυβδον ἀπʼ αὐτῶν καὶ εἰ δή τι χρήσιμον ἄλλο ἐς τὴν πεῖραν, οὐδὲ οὗτος οὐδένα ἐξευρεῖν ἐδυνήθη ὅρον τοῦ βάθους.'' None | sup>
2.37.5 I saw also what is called the Spring of Amphiaraus and the Alcyonian Lake, through which the Argives say Dionysus went down to Hell to bring up Semele, adding that the descent here was shown him by Palymnus. There is no limit to the depth of the Alcyonian Lake, and I know of nobody who by any contrivance has been able to reach the bottom of it since not even Nero, who had ropes made several stades long and fastened them together, tying lead to them, and omitting nothing that might help his experiment, was able to discover any limit to its depth.'' None |
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62. Philostratus The Athenian, Life of Apollonius, 8.30 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • apotheosis • deification, by ascent
Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 65; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 199
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8.30 Now there are some who relate that he died in Ephesus, tended by two maid servants; for the freedmen of whom I spoke at the beginning of my story were already dead. One of these maids he emancipated, and was blamed by the other one for not conferring the same privilege upon her, but Apollonius told her that it was better for her to remain the other's slave, for that would be the beginning of her well-being. Accordingly after his death this one continued to be the slave of the other, who for some insignificant reason sold her to a merchant, from whom she was purchased. Her new master, although she was not good-looking, nevertheless fell in love with her; and being a fairly rich man, made her his legal wife and had legitimate children with her. Others again say that he died in Lindus, where he entered the sanctuary of Athena and disappeared within it. Others again say that he died in Crete in a much more remarkable manner than the people of Lindus relate. For they say that he continued to live in Crete, where he became a greater center of admiration than ever before, and that he came to the sanctuary of Dictynna late at night. Now this sanctuary is guarded by dogs, whose duty it is to watch over the wealth deposited in it, and the Cretans claim that they are as good as bears or any other animals equally fierce. None the less, when he came, instead of barking, they approached him and fawned upon him, as they would not have done even with people they knew familiarly. The guardians of the shrine arrested him in consequence, and threw him in bonds as a wizard and a robber, accusing him of having thrown to the dogs some charmed morsel. But about midnight he loosened his bonds, and after calling those who had bound him, in order that they might witness the spectacle, he ran to the doors of the sanctuary, which opened wide to receive him; and when he had passed within, they closed afresh, as they had been shut, and there was heard a chorus of maidens singing from within the doors, and their song was this. Hasten thou from earth, hasten thou to Heaven, hasten. In other words: Do thou go upwards from earth."" None |
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63. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • apotheosis • deification • deification, heroes, individuals • deification, heroes, ruler
Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 187; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 76
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64. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • deification
Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 79; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 78
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65. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • apotheosis • deification • deification, heroes, ruler
Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 186; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 77
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66. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Deification • deification
Found in books: Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 221, 225, 226, 227, 228, 229, 230, 233, 235, 237, 239, 241; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 221, 225, 226, 227, 228, 229, 230, 233, 235, 237, 239, 241; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 34, 36
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67. Vergil, Aeneis, 1.259-1.260, 6.789-6.807, 8.200-8.204, 8.285-8.286
Tagged with subjects: • Aeneas, apotheosis of • Augustus, Deification • Bacchus, as deified hero • Hercules, apotheosis/deification of • Julius Caesar, Deification, divinity • Scipio Africanus, apotheosis of • apotheosis • apotheosis, of an unspecified Caesar, in Aeneid • deification, ascent to heavens • deified heroes, canon or catalogue of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 127, 131; Putnam et al. (2023), The Poetic World of Statius' Silvae, 150, 151; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298; Wynne (2019), Horace and the Gift Economy of Patronage, 150; Xinyue (2022), Politics and Divinization in Augustan Poetry, 149, 150, 160, 168, 170, 171
sup>
1.259 moenia, sublimemque feres ad sidera caeli 1.260 magimum Aenean; neque me sententia vertit.
6.789 Romanosque tuos. Hic Caesar et omnis Iuli 6.790 progenies magnum caeli ventura sub axem. 6.791 Hic vir, hic est, tibi quem promitti saepius audis, 6.792 Augustus Caesar, Divi genus, aurea condet 6.793 saecula qui rursus Latio regnata per arva 6.794 Saturno quondam, super et Garamantas et Indos 6.795 proferet imperium: iacet extra sidera tellus, 6.796 extra anni solisque vias, ubi caelifer Atlas 6.797 axem umero torquet stellis ardentibus aptum. 6.798 Huius in adventum iam nunc et Caspia regna 6.799 responsis horrent divom et Maeotia tellus, 6.800 et septemgemini turbant trepida ostia Nili. 6.801 Nec vero Alcides tantum telluris obivit, 6.802 fixerit aeripedem cervam licet, aut Erymanthi 6.803 pacarit nemora, et Lernam tremefecerit arcu; 6.804 nec, qui pampineis victor iuga flectit habenis, 6.805 Liber, agens celso Nysae de vertice tigres. 6.806 Et dubitamus adhuc virtute extendere vires, 6.807 aut metus Ausonia prohibet consistere terra?
8.200 Attulit et nobis aliquando optantibus aetas 8.201 auxilium adventumque dei. Nam maximus ultor, 8.202 tergemini nece Geryonae spoliisque superbus 8.203 Alcides aderat taurosque hac victor agebat 8.204 ingentis, vallemque boves amnemque tenebant.
8.285 tum Salii ad cantus incensa altaria circum 8.286 populeis adsunt evincti tempora ramis,'' None | sup>
1.259 lay seven huge forms, one gift for every ship. 1.260 Then back to shore he sped, and to his friends
6.789 To fight in unjust cause, and break all faith 6.790 With their own lawful lords. Seek not to know 6.791 What forms of woe they feel, what fateful shape ' "6.792 of retribution hath o'erwhelmed them there. " '6.793 Some roll huge boulders up; some hang on wheels, 6.794 Lashed to the whirling spokes; in his sad seat 6.795 Theseus is sitting, nevermore to rise; 6.796 Unhappy Phlegyas uplifts his voice 6.797 In warning through the darkness, calling loud, 6.798 ‘0, ere too late, learn justice and fear God!’ 6.799 Yon traitor sold his country, and for gold 6.800 Enchained her to a tyrant, trafficking 6.801 In laws, for bribes enacted or made void; 6.802 Another did incestuously take 6.803 His daughter for a wife in lawless bonds. 6.804 All ventured some unclean, prodigious crime; 6.805 And what they dared, achieved. I could not tell, 6.806 Not with a hundred mouths, a hundred tongues, 6.807 Or iron voice, their divers shapes of sin,
8.200 the house of Daunus hurls insulting war. 8.201 If us they quell, they doubt not to obtain 8.202 lordship of all Hesperia, and subdue 8.203 alike the northern and the southern sea. 8.204 Accept good faith, and give! Behold, our hearts
8.285 could guide the herdsmen to that cavern-door. ' "8.286 But after, when Amphitryon's famous son, "' None |
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68. Vergil, Eclogues, 1.6
Tagged with subjects: • Julius Caesar, Deification, divinity • deification, ascent to heavens • deification, of Octavian • gods, apotheosis, deus mortalis
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 110; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 162; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 194
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1.6 it careless in the shade, and, at your call,'' None |
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69. Vergil, Georgics, 1.1-1.42, 1.129-1.138
Tagged with subjects: • Augustus, deification of • Julius Caesar, Deification, divinity • Prudentius, Apotheosis • Vespasian, deification of • deification, ascent to heavens • deification, of Aristaeus • deification, of Epicurus • deification, of Octavian
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 155, 156; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 110; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 19, 25, 27, 29, 52, 160; O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 368; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 155, 156
sup>
1.1 Quid faciat laetas segetes, quo sidere terram 1.2 vertere, Maecenas, ulmisque adiungere vitis 1.3 conveniat, quae cura boum, qui cultus habendo 1.4 sit pecori, apibus quanta experientia parcis, 1.5 hinc canere incipiam. Vos, o clarissima mundi 1.6 lumina, labentem caelo quae ducitis annum, 1.7 Liber et alma Ceres, vestro si munere tellus 1.8 Chaoniam pingui glandem mutavit arista, 1.9 poculaque inventis Acheloia miscuit uvis;
1.10 et vos, agrestum praesentia numina, Fauni,
1.11 ferte simul Faunique pedem Dryadesque puellae:
1.12 Munera vestra cano. Tuque o, cui prima frementem
1.13 fudit equum magno tellus percussa tridenti,
1.14 Neptune; et cultor nemorum, cui pinguia Ceae
1.15 ter centum nivei tondent dumeta iuvenci;
1.16 ipse nemus linquens patrium saltusque Lycaei,
1.17 Pan, ovium custos, tua si tibi Maenala curae,
1.18 adsis, o Tegeaee, favens, oleaeque Minerva
1.19 inventrix, uncique puer monstrator aratri, 1.20 et teneram ab radice ferens, Silvane, cupressum, 1.21 dique deaeque omnes, studium quibus arva tueri, 1.22 quique novas alitis non ullo semine fruges, 1.23 quique satis largum caelo demittitis imbrem; 1.24 tuque adeo, quem mox quae sint habitura deorum 1.25 concilia, incertum est, urbisne invisere, Caesar, 1.26 terrarumque velis curam et te maximus orbis 1.27 auctorem frugum tempestatumque potentem 1.28 accipiat, cingens materna tempora myrto, 1.29 an deus inmensi venias maris ac tua nautae 1.30 numina sola colant, tibi serviat ultima Thule 1.31 teque sibi generum Tethys emat omnibus undis, 1.32 anne novum tardis sidus te mensibus addas, 1.33 qua locus Erigonen inter Chelasque sequentis 1.34 panditur—ipse tibi iam bracchia contrahit ardens 1.35 Scorpius et caeli iusta plus parte reliquit— 1.36 quidquid eris,—nam te nec sperant Tartara regem 1.37 nec tibi regdi veniat tam dira cupido, 1.38 quamvis Elysios miretur Graecia campos 1.39 nec repetita sequi curet Proserpina matrem— 1.40 da facilem cursum atque audacibus adnue coeptis 1.41 ignarosque viae mecum miseratus agrestis 1.42 ingredere et votis iam nunc adsuesce vocari.
1.129 Ille malum virus serpentibus addidit atris
1.130 praedarique lupos iussit pontumque moveri,
1.131 mellaque decussit foliis ignemque removit
1.132 et passim rivis currentia vina repressit,
1.133 ut varias usus meditando extunderet artis
1.134 paulatim et sulcis frumenti quaereret herbam.
1.135 Ut silicis venis abstrusum excuderet ignem.
1.136 Tunc alnos primum fluvii sensere cavatas;
1.137 navita tum stellis numeros et nomina fecit,
1.138 Pleiadas, Hyadas, claramque Lycaonis Arcton;' ' None | sup>
1.1 What makes the cornfield smile; beneath what star 1.2 Maecenas, it is meet to turn the sod 1.3 Or marry elm with vine; how tend the steer; 1.4 What pains for cattle-keeping, or what proof 1.5 of patient trial serves for thrifty bees;— 1.6 Such are my themes. O universal light 1.7 Most glorious! ye that lead the gliding year 1.8 Along the sky, Liber and Ceres mild, 1.9 If by your bounty holpen earth once changed
1.10 Chaonian acorn for the plump wheat-ear,
1.11 And mingled with the grape, your new-found gift,
1.12 The draughts of Achelous; and ye Faun
1.13 To rustics ever kind, come foot it, Faun
1.14 And Dryad-maids together; your gifts I sing.
1.15 And thou, for whose delight the war-horse first' "
1.16 Sprang from earth's womb at thy great trident's stroke," 1.17 Neptune; and haunter of the groves, for whom
1.18 Three hundred snow-white heifers browse the brakes,
1.19 The fertile brakes of 1.20 Thy native forest and Lycean lawns, 1.21 Pan, shepherd-god, forsaking, as the love 1.22 of thine own Maenalus constrains thee, hear 1.23 And help, O lord of 1.24 Minerva, from whose hand the olive sprung; 1.25 And boy-discoverer of the curved plough; 1.26 And, bearing a young cypress root-uptorn, 1.27 Silvanus, and Gods all and Goddesses, 1.28 Who make the fields your care, both ye who nurse 1.29 The tender unsown increase, and from heaven' "1.30 Shed on man's sowing the riches of your rain:" '1.31 And thou, even thou, of whom we know not yet 1.32 What mansion of the skies shall hold thee soon,' "1.33 Whether to watch o'er cities be thy will," '1.34 Great Caesar, and to take the earth in charge, 1.35 That so the mighty world may welcome thee 1.36 Lord of her increase, master of her times,' "1.37 Binding thy mother's myrtle round thy brow," "1.38 Or as the boundless ocean's God thou come," '1.39 Sole dread of seamen, till far 1.40 Before thee, and Tethys win thee to her son 1.41 With all her waves for dower; or as a star 1.42 Lend thy fresh beams our lagging months to cheer,
1.129 Why tell of him, who, having launched his seed,
1.130 Sets on for close encounter, and rakes smooth
1.131 The dry dust hillocks, then on the tender corn
1.132 Lets in the flood, whose waters follow fain;
1.133 And when the parched field quivers, and all the blade
1.134 Are dying, from the brow of its hill-bed,
1.135 See! see! he lures the runnel; down it falls,' "
1.136 Waking hoarse murmurs o'er the polished stones," 1.137 And with its bubblings slakes the thirsty fields?
1.138 Or why of him, who lest the heavy ear'' None |
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70. None, None, nan
Tagged with subjects: • Augustus, deification of • Vespasian, deification of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 154, 155, 156, 160; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 154, 155, 156, 160
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71. None, None, nan
Tagged with subjects: • deification • divi and divae, deified emperors and members of imperial family
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 186; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 123
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72. None, None, nan
Tagged with subjects: • Apotheosis, Roman, dynamics of • deification, ascent to heavens
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 106, 107; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 172
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