Tiresias: The Ancient Mediterranean Religions Source Database

1316

Asconius Pedianus Quintus, In Milonianam, 32
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Intertexts (texts cited often on the same page as the searched text):

11 results
1. Homer, Odyssey, 8.83-8.88 (8th cent. BCE - 7th cent. BCE)
2. Plato, Laws, 936c (5th cent. BCE - 4th cent. BCE) 936c. There shall be no beggar in our State; and if anyone attempts to beg, and to collect a livelihood by ceaseless prayers, the market-stewards shall expel him from the market, and the Board of city-stewards from the city, and from any other district he shall be driven across the border by the country-stewards, to the end that the land may be wholly purged of such a creature. If a slave, male or female, do any injury to another man’s goods
3. Cicero, De Domo Sua, 101 (2nd cent. BCE - 1st cent. BCE) 101. facere possum Erucium conscripsisse; quod aiunt illum Sex. Roscio intentasse et minitatum minitatum Hotoman : mentatum ς : meditatum cett. esse se omnia illa pro testimonio esse dicturum. O praeclarum testem, iudices! o gravitatem dignam exspectatione! o vitam vitam σσχ : iustam cett. honestam atque eius modi ut libentibus animis ad eius animis ad eiusmodi ut libentius animis add. ς mg. testimonium vestrum ius iurandum accommodetis! profecto non tam perspicue nos istorum nos istorum ψ2 : nonistorum ς : istorum cett. maleficia videremus, nisi ipsos caecos redderet cupiditas et avaritia et audacia.
4. Cicero, Pro Milone, 49 (2nd cent. BCE - 1st cent. BCE)
5. Polybius, Histories, 6.53 (2nd cent. BCE - 2nd cent. BCE) 6.53. 1.  Whenever any illustrious man dies, he is carried at his funeral into the forum to the so‑called rostra, sometimes conspicuous in an upright posture and more rarely reclined.,2.  Here with all the people standing round, a grown-up son, if he has left one who happens to be present, or if not some other relative mounts the rostra and discourses on the virtues and success­ful achievements of the dead.,3.  As a consequence the multitude and not only those who had a part in these achievements, but those also who had none, when the facts are recalled to their minds and brought before their eyes, are moved to such sympathy that the loss seems to be not confined to the mourners, but a public one affecting the whole people.,4.  Next after the interment and the performance of the usual ceremonies, they place the image of the departed in the most conspicuous position in the house, enclosed in a wooden shrine.,5.  This image is a mask reproducing with remarkable fidelity both the features and complexion of the deceased.,6.  On the occasion of public sacrifices they display these images, and decorate them with much care, and when any distinguished member of the family dies they take them to the funeral, putting them on men who seem to them to bear the closest resemblance to the original in stature and carriage.,7.  These representatives wear togas, with a purple border if the deceased was a consul or praetor, whole purple if he was a censor, and embroidered with gold if he had celebrated a triumph or achieved anything similar.,8.  They all ride in chariots preceded by the fasces, axes, and other insignia by which the different magistrates are wont to be accompanied according to the respective dignity of the offices of state held by each during his life;,9.  and when they arrive at the rostra they all seat themselves in a row on ivory chairs. There could not easily be a more ennobling spectacle for a young man who aspires to fame and virtue.,10.  For who would not be inspired by the sight of the images of men renowned for their excellence, all together and as if alive and breathing? What spectacle could be more glorious than this?
6. Sallust, Iugurtha, 4 (1st cent. BCE - 1st cent. BCE)
7. Pliny The Elder, Natural History, 34.80, 35.6-35.11, 35.23 (1st cent. CE - 1st cent. CE)
8. Tacitus, Agricola, 46 (1st cent. CE - 2nd cent. CE)
9. Tacitus, Annals, 1.8 (1st cent. CE - 2nd cent. CE) 1.8.  The only business which he allowed to be discussed at the first meeting of the senate was the funeral of Augustus. The will, brought in by the Vestal Virgins, specified Tiberius and Livia as heirs, Livia to be adopted into the Julian family and the Augustan name. As legatees in the second degree he mentioned his grandchildren and great-grandchildren; in the third place, the prominent nobles — an ostentatious bid for the applause of posterity, as he detested most of them. His bequests were not above the ordinary civic scale, except that he left 43,500,000 sesterces to the nation and the populace, a thousand to every man in the praetorian guards, five hundred to each in the urban troops, and three hundred to all legionaries or members of the Roman cohorts. The question of the last honours was then debated. The two regarded as the most striking were due to Asinius Gallus and Lucius Arruntius — the former proposing that the funeral train should pass under a triumphal gateway; the latter, that the dead should be preceded by the titles of all laws which he had carried and the names of all peoples whom he had subdued. In addition, Valerius Messalla suggested that the oath of allegiance to Tiberius should be renewed annually. To a query from Tiberius, whether that expression of opinion came at his dictation, he retorted — it was the one form of flattery still left — that he had spoken of his own accord, and, when public interests were in question, he would (even at the risk of giving offence) use no man's judgment but his own. The senate clamoured for the body to be carried to the pyre on the shoulders of the Fathers. The Caesar, with haughty moderation, excused them from that duty, and warned the people by edict not to repeat the enthusiastic excesses which on a former day had marred the funeral of the deified Julius, by desiring Augustus to be cremated in the Forum rather than in the Field of Mars, his appointed resting-place. On the day of the ceremony, the troops were drawn up as though on guard, amid the jeers of those who had seen with their eyes, or whose fathers had declared to them, that day of still novel servitude and freedom disastrously re-wooed, when the killing of the dictator Caesar to some had seemed the worst, and to others the fairest, of high exploits:— "And now an aged prince, a veteran potentate, who had seen to it that not even his heirs should lack for means to coerce their country, must needs have military protection to ensure a peaceable burial!
10. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 7.3 (2nd cent. CE - 2nd cent. CE)
11. Anon., Acts of Thomas, 53-57, 51 (2nd cent. CE - 3rd cent. CE) 51. Now there was a certain youth who had wrought an abominable deed, and he came near and received of the eucharist with his mouth: but his two hands withered up, so that he could no more put them unto his own mouth. And they that were there saw him and told the apostle what had befallen; and the apostle called him and said unto him: Tell me, my child, and be not ashamed, what was it that thou didst and camest hither? for the eucharist of the Lord hath convicted thee. For this gift which passeth among many doth rather heal them that with faith and love draw near thereto, but thee it hath withered away; and that which is come to pass hath not befallen without some effectual cause. And the Youth, being convicted by the eucharist of the Lord, came and tell at the apostle's feet and besought him, saying: I have done an evil deed, yet I thought to do somewhat good. I was enamoured of a woman that dwelleth at an inn without the city, and she also loved me; and when I heard of thee and believed, that thou proclaimest a living God, I came and received of thee the seal with the rest; for thou saidst: Whosoever shall partake in the polluted union, and especially in adultery, he shall not have life with the God whom I preach. Whereas therefore I loved her much, I entreated her and would have persuaded her to become my consort in chastity and pure conversation, which thou also teachest: but she would not. When, therefore, she consented not, I took a sword and slew her: for I could not endure to see her commit adultery with another man.

Subjects of this text:

subject	book bibliographic info
achilles tatius	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
acts of thomas	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
apollo	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 89
asinius pollio	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
augustus, his funeral	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 89, 106
authentic versus copy, and pleasure	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
barberini togatus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
boscoreale	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 89
cicero, de divinatione	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
cicero, de inventione	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
cicero, pro milone	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
clodius	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
clodius pulcher, p., his funeral	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 89, 106
danaans	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
danger	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
diana	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 89
dreams	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
fannius synistor, p.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 89
funerals, and virtus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
funerals	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
hermes	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 89
hostels	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
house, imagines in	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
iconography	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 89
imagines, in funerals	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
impietas against, and memory	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
impietas against, and virtus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
impietas against, veneration of	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
impietas against, viewer response to	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
inns	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
julius caesar, c., his funeral	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 89, 106
libraries	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
macedonia	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 89
mos maiorum	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
pliny the elder	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 89, 106
polybius, on roman funerals	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
pomponius atticus, t.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
robbers	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
rome, temple of jupiter capitolinus, cult statue of	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
rüpke, j.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 89
safety	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
sallust, on imagines	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
tacitus, on imagines	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
travel	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
trojans	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
valerius publicola, p., his hebdomades	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
viewers, elite versus non-elite	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
viewers, shared values of	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106
virtus, and memory'	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 106