Tiresias: The Ancient Mediterranean Religions Source Database

8590

Ovid, Metamorphoses, 1.383
ossaque post tergum magnae iactate parentis.” and total ruin, deepening waves concealed

Intertexts (texts cited often on the same page as the searched text):

20 results
1. Hebrew Bible, Genesis, 2.7, 6.8-6.9 (9th cent. BCE - 3rd cent. BCE) 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 6.8. But Noah found grace in the eyes of the LORD." 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God."
2. Hesiod, Theogony, 182 (8th cent. BCE - 7th cent. BCE) 182. And of it shaped a sickle, then relayed
3. Heraclitus of Ephesus, Fragments, b94 (6th cent. BCE - 5th cent. BCE)
4. Euripides, Medea, 1390, 1389 (5th cent. BCE - 5th cent. BCE) 1389. The curse of our sons’ avenging spirit and of Justice
5. Sophocles, Ajax, 1390 (5th cent. BCE - 5th cent. BCE)
6. Horace, Odes, 1.2.1-1.2.20 (1st cent. BCE - 1st cent. BCE)
7. Lucretius Carus, On The Nature of Things, 1.80-1.101, 4.583 (1st cent. BCE - 1st cent. BCE)
8. Ovid, Metamorphoses, 1.5-1.7, 1.57, 1.76-1.112, 1.129-1.130, 1.149-1.150, 1.152, 1.200-1.382, 1.384-1.437, 6.139-6.140, 7.353-7.356 (1st cent. BCE - 1st cent. CE)
9. Philo of Alexandria, On The Creation of The World, 78-88, 77 (1st cent. BCE - 1st cent. CE) 77. And some one may inquire the cause why it was that man was the last work in the creation of the world. For the Creator and Father created him after every thing else as the sacred scriptures inform us. Accordingly, they who have gone most deeply into the laws, and who to the best of their power have investigated everything that is contained in them with all diligence, say that God, when he had given to man to partake of kindred with himself, grudged him neither reason, which is the most excellent of all gifts, nor anything else that is good; but before his creation, provided for him every thing in the world, as for the animal most resembling himself, and dearest to him, being desirous that when he was born, he should be in want of nothing requisite for living, and for living well; the first of which objects is provided for by the abundance of supplies which are furnished to him for his enjoyment, and the other by his power of contemplation of the heavenly bodies, by which the mind is smitten so as to conceive a love and desire for knowledge on those subjects; owing to which desire, philosophy has sprung up, by which, man, though mortal, is made immortal.
10. Philo of Alexandria, On Curses, 23, 22 (1st cent. BCE - 1st cent. CE) 22. It is worth while also to consider the wickedness into which a man who flies from the face of God is driven, since it is called a tempest. The law-giver showing, by this expression, that he who gives way to inconsiderate impulses without any stability or firmness exposes himself to surf and violent tossing, like those of the sea, when it is agitated in the winter season by contrary winds, and has never even a single glimpse of calm or tranquillity. But as when a ship having been tossed in the sea is agitated, it is then no longer fit to take a voyage or to anchor in harbour, but being tossed about hither and thither it leans first to one side and then to the other, and struggles in vain against the waves; so the wicked man, yielding to a perverse and insane disposition, and being unable to regulate his voyage through life without disaster, is constantly tossed about in perpetual expectation of an overturning of his life.
11. Philo of Alexandria, On Dreams, 1.112 (1st cent. BCE - 1st cent. CE) 1.112. for he does not display a half-complete power, but one which is perfect in every part. Inasmuch, as even if it were to fail in his endeavour, and in any conceptions which may have been formed, or efforts which may have been made, it still can have recourse to the third species of assistance, namely, consolation. For speech is, as it were, a medicine for the wounds of the soul, and a saving remedy for its passions, which, "even before the setting of the sun," the lawgiver says one must restore: that is to say, before the all-brilliant beams of the almighty and all-glorious God are obscured, which he, out of pity for our race, sends down from heaven upon the human mind.
12. Philo of Alexandria, On The Life of Moses, 2.60, 2.65 (1st cent. BCE - 1st cent. CE) 2.60. For he, being considered a fit man, not only to be exempted from the common calamity which was to overwhelm the world, but also to be himself the beginning of a second generation of men, in obedience to the divine commands which were conveyed to him by the word of God, built a most enormous fabric of wood, three hundred cubits in length, and fifty in width, and thirty in height, and having prepared a number of connected chambers within it, both on the ground floor and in the upper story, the whole building consisting of three, and in some parts of four stories, and having prepared food, brought into it some of every description of animals, beasts and also birds, both male and female, in order to preserve a means of propagating the different species in the times that should come hereafter; 2.65. These are the rewards and honours for pre-eminent excellence given to good men, by means of which, not only did they themselves and their families obtain safety, having escaped from the greatest dangers which were thus aimed against all men all over the earth, by the change in the character of the elements; but they became also the founders of a new generation, and the chiefs of a second period of the world, being left behind as sparks of the most excellent kind of creatures, namely, of men, man having received the supremacy over all earthly creatures whatsoever, being a kind of copy of the powers of God, a visible image of his invisible nature, a created image of an uncreated and immortal Original.{1}{yonge's translation includes a separate treatise title at this point: On the Life of Moses, That Is to Say, On the Theology and Prophetic office of Moses, Book III. Accordingly, his next paragraph begins with roman numeral I (= XIII in the Loeb
13. Philo of Alexandria, Allegorical Interpretation, 3.78 (1st cent. BCE - 1st cent. CE)
14. Philo of Alexandria, Questions On Genesis, 1.96 (1st cent. BCE - 1st cent. CE)
15. Artemidorus, Oneirocritica, 2.37 (1st cent. CE - 2nd cent. CE)
16. New Testament, Luke, 9.62 (1st cent. CE - 1st cent. CE) 9.62. But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God.
17. Apuleius, The Golden Ass, 3.24 (2nd cent. CE - 2nd cent. CE)
18. Iamblichus, Life of Pythagoras, 15 (3rd cent. CE - 4th cent. CE) 15. Conceiving, however, that the first attention which should be paid to men, is that which takes place through the senses; as when some one perceives beautiful figures and forms, or hears beautiful rythms and melodies, he established that to be the first erudition which subsists through music, and also through certain melodies and rythms, from which the remedies of human manners and passions are obtained, together with those harmonies of the powers of the soul which it possessed from the first. He likewise devised medicines calculated to repress and expel the diseases both of bodies and souls. And by Jupiter that which deserves to be mentioned above all these particulars is this, that he arranged and adapted for his disciples what are called apparatus and contrectations, divinely contriving mixtures of certain diatonic, chromatic, and euharmonic melodies, through which he easily transferred and circularly led the passions of the soul into a contrary direction, when they had recently and in an irrational and clandestine manner been formed; such as sorrow, rage, and pity, absurd emulation and fear, all-various desires, angers, and appetites, pride, supineness, and vehemence. For he corrected each of these by the rule of virtue, attempering them through appropriate melodies, as 44through certain salutary medicines. In the evening, likewise, when his disciples were retiring to sleep, he liberated them by these means from diurnal perturbations and tumults, and purified their intellective power from the influxive and effluxive waves of a corporeal nature; rendered their sleep quiet, and their dreams pleasing and prophetic. But when they again rose from their bed, he freed them from nocturnal heaviness, relaxation and torpor, through certain peculiar songs and modulations, produced either by simply striking the lyre, or employing the voice. Pythagoras, however, did not procure for himself a thing of this kind through instruments or the voice, but employing a certain ineffable divinity, and which it is difficult to apprehend, he extended his ears, and fixed his intellect in the sublime symphonies of the world, he alone hearing and understanding, as it appears, the universal harmony and consoce of the spheres, and the stars that are moved through them, and which produce a fuller and more intense melody than any thing effected by mortal sounds.[17] This melody also was the result of 45dissimilar and variously differing sounds, celerities, magnitudes, and intervals, arranged with reference 46to each other in a certain most musical ratio, and thus producing a most gentle, and at the same time variously beautiful motion and convolution. Being therefore irrigated as it were with this melody, having the reason of his intellect well arranged through it, and as I may say, exercised, he determined to exhibit certain images of these things to his disciples as much as possible, especially producing an imitation of them through instruments, and through the mere voice alone. For he conceived that by him alone, of all the inhabitants of the earth, the mundane sounds were understood and heard, and this from a natural fountain itself and root. He therefore thought himself worthy to be 47taught, and to learn something about the celestial orbs, and to be assimilated to them by desire and imitation, as being the only one on the earth adapted to this by the conformation of his body, through the dæmoniacal power that inspired him. But he apprehended that other men ought to be satisfied in looking to him, and the gifts he possessed, and in being benefited and corrected through images and examples, in consequence of their inability to comprehend truly the first and genuine archetypes of things. Just, indeed, as to those who are incapable of looking intently at the sun, through the transcendent splendor of his rays, we contrive to exhibit the eclipses of that luminary, either in the profundity of still water, or through melted pitch, or through some darkly-splendid mirror; sparing the imbecility of their eyes, and devising a method of representing a certain repercussive light, though less intense than its archetype, to those who are delighted with a thing of this kind. Empedocles also appears to have obscurely signified this about Pythagoras, and the illustrious and divinely-gifted conformation of his body above that of other men, when he says:“There was a man among them [i. e. among the Pythagoreans] who was transcendent in knowledge, who possessed the most ample stores of intellectual wealth, and who was in the most eminent degree the adjutor of the works of the wise. For when he extended all the powers of his intellect, he easily 48beheld every thing, as far as to ten or twenty ages of the human race.”For the words transcendent, and he beheld every thing, and the wealth of intellect, and the like, especially exhibit the illustrious nature of the conformation of his mind and body, and its superior accuracy in seeing, and hearing, and in intellectual perception.
19. Papyri, Papyri Graecae Magicae, 4.2857 (3rd cent. CE - 4th cent. CE)
20. Heraclitus Lesbius, Fragments, b94

Subjects of this text:

subject	book bibliographic info
achilles	Johnston, Ancient Greek Divination (2008) 60
adam	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 222
aegeus	Johnston, Ancient Greek Divination (2008) 52
aetiology	Keith and Myers, Vergil and Elegy (2023) 5
allusion	Keith and Myers, Vergil and Elegy (2023) 5
animals, punishment of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
animals	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 222
anthropogony	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
aphrodite	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
apollo	Keith and Myers, Vergil and Elegy (2023) 5
apuleius	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 222
argonautica and divination	Johnston, Ancient Greek Divination (2008) 60
athletics imagery	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 175
bacchus	Keith and Myers, Vergil and Elegy (2023) 5
callimachus, aetia	Keith and Myers, Vergil and Elegy (2023) 5
cerambus	Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 52
dactyls	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
deucalion	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 175, 185; Keith and Myers, Vergil and Elegy (2023) 5
deukalion	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
diatribe	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 175
didactic, function	Keith and Myers, Vergil and Elegy (2023) 5
dionysos	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
enoch, transference of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
enos, hope and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
enthusiastic prophecy	Johnston, Ancient Greek Divination (2008) 52, 60, 61
epicurus/epicureanism	Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 189, 190
erinyes	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
five, the number, the flood	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 175
floods, in horace	Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 51
floods, in ovid	Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 51, 52
gallus, cornelius	Keith and Myers, Vergil and Elegy (2023) 5
hexameters	Keith and Myers, Vergil and Elegy (2023) 5
hope, enos representing	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
humanity, dominant position of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
hylas	Keith and Myers, Vergil and Elegy (2023) 5
jesus	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
jupiter, and the flood	Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 52
justice	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
kinship, with god	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 175
kronos	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
linus	Keith and Myers, Vergil and Elegy (2023) 5
logos, lord god	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
looking back'	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
lucius	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 222
lucretius	Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 189, 190
lycaon	Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 51
metakosmesis	Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 51, 52
metamorphoses, deucalion and pyrrha	Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 189, 190
muses	Keith and Myers, Vergil and Elegy (2023) 5
myth	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
noah, concluding remarks about	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 175
noah, perfection of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
noah, reward of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 175, 185
noah, the flood and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 175, 185
noah, virtues of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 175
noah	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 175, 185
ouranos	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
pastoral	Keith and Myers, Vergil and Elegy (2023) 5
perfection, relative	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 175
perfection, vs. half-completed	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
philomela	Keith and Myers, Vergil and Elegy (2023) 5
philosophy, greek, in rome	Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 51, 52
procne	Keith and Myers, Vergil and Elegy (2023) 5
prometheus	Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 52
punishment, of animals	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
pyrrha/aia	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
pythagoras	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
pythia	Johnston, Ancient Greek Divination (2008) 52
riddles	Johnston, Ancient Greek Divination (2008) 52
selloi	Johnston, Ancient Greek Divination (2008) 60
silenus	Keith and Myers, Vergil and Elegy (2023) 5
soul, types of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
tereus	Keith and Myers, Vergil and Elegy (2023) 5
themis, themis	Johnston, Ancient Greek Divination (2008) 60
transference	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
triads, first	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 175, 185
triton	Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 52
varus (p.alfenus)	Keith and Myers, Vergil and Elegy (2023) 5
zeus	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 124
τρόποι ψυχῆς	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185
τέλειος	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 185