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Tiresias: The Ancient Mediterranean Religions Source Database



9490
Plutarch, Julius Caesar, 69.2-69.12


nan At first he was terrified, but when he saw that the visitor neither did nor said anything, but stood in silence by his couch, he asked him who he was.


nan Then the phantom answered him: "I am thy evil genius, Brutus, and thou shalt see me at Philippi." At the time, then, Brutus said courageously: "I shall see thee;" and the heavenly visitor at once went away.


nan Subsequently, however, when arrayed against Antony and Caesar at Philippi, in the first battle he conquered the enemy in his front, routed and scattered them, and sacked the camp of Caesar;


ὁ μέντοι μέγας αὐτοῦ δαίμων, ᾧ παρὰ τὸν βίον ἐχρήσατο, καὶ τελευτήσαντος ἐπηκολούθησε τιμωρὸς τοῦ φόνου, διά τε γῆς πάσης καὶ θαλάττης ἐλαύνων καὶ ἀνιχνεύων ἄχρι τοῦ μηδένα λιπεῖν τῶν ἀπεκτονότων, ἀλλὰ καὶ τοὺς καθʼ ὁτιοῦν ἢ χειρὶ τοῦ ἔργου θιγόντας ἢ γνώμης μετασχόντας ἐπεξελθεῖν. However, the great guardian-genius of the man, whose help he had enjoyed through life, followed upon him even after death as an avenger of his murder, driving and tracking down his slayers over every land and sea until not one of them was left, but even those who in any way soever either put hand to the deed or took part in the plot were punished.


θαυμασιώτατον δὲ τῶν μὲν ἀνθρωπίνων τὸ περὶ Κάσσιον ἡττηθεὶς γὰρ ἐν Φιλίπποις ἐκείνῳ τῷ ξιφιδίῳ διέφθειρεν ἑαυτὸν ᾧ κατὰ Καίσαρος ἐχρήσατο τῶν δὲ θείων ὅ τε μέγας κομήτης ἐφάνη γὰρ ἐπὶ νύκτας ἑπτὰ μετὰ τὴν Καίσαρος σφαγὴν διαπρεπής, εἶτα ἠφανίσθη καὶ τὸ περὶ τὸν ἥλιον ἀμαύρωμα τῆς αὐγῆς. Among events of man's ordering, the most amazing was that which befell Cassius; for after his defeat at Philippi he slew himself with that very dagger which he had used against Caesar;


ὅλον γὰρ ἐκεῖνον τὸν ἐνιαυτὸν ὠχρὸς μὲν ὁ κύκλος καὶ μαρμαρυγὰς οὐκ ἔχων ἀνέτελλεν, ἀδρανὲς δὲ καὶ λεπτὸν ἀπʼ αὐτοῦ κατῄει τὸ θερμόν, ὥστε τὸν μὲν ἀέρα δνοφερὸν καὶ βαρὺν ἀσθενείᾳ τῆς διακρινούσης αὐτὸν ἀλέας ἐπιφέρεσθαι, τοὺς δὲ καρποὺς ἡμιπέπτους καὶ ἀτελεῖς ἀπανθῆσαι καὶ παρακμάσαι διά τὴν ψυχρότητα τοῦ περιέχοντος. and among events of divine ordering, there was the great comet, which showed itself in great splendour for seven nights after Caesar's murder, and then disappeared; also, the obscuration of the sun's rays.


μάλιστα δὲ τὸ Βρούτῳ γενόμενον φάσμα τὴν Καίσαρος ἐδήλωσε σφαγὴν οὐ γενομένην θεοῖς ἀρεστήν ἦν δὲ τοιόνδε. μέλλων τὸν στρατὸν ἐξ · Ἀβύδου διαβιβάζειν εἰς τὴν ἑτέραν ἤπειρον ἀνεπαύετο νυκτὸς, ὥσπερ εἰώθει, κατὰ σκηνήν, οὐ καθεύδων, ἀλλὰ φροντίζων περὶ τοῦ μέλλοντος λέγεται γὰρ οὗτος ἁνὴρ ἥκιστα δὴ τῶν στρατηγῶν ὑπνώδης γενέσθαι καὶ πλεῖστον ἑαυτῷ χρόνον ἐγρηγορότι χρῆσθαι πεφυκώς· For during all that year its orb rose pale and without radiance, while the heat that came down from it was slight and ineffectual, so that the air in its circulation was dark and heavy owing to the feebleness of the warmth that penetrated it, and the fruits, imperfect and half ripe, withered away and shrivelled up on account of the coldness of the atmosphere.


ψόφου δέ τινος αἰσθέσθαι περὶ τὴν θύραν ἔδοξε, καὶ πρός τὸ τοῦ λύχνου φῶς ἤδη καταφερομένου σκεψάμενος ὄψιν εἶδε φοβερὰν ἀνδρὸς ἐκφύλου τὸ μέγεθος καὶ χαλεποῦ τὸ εἶδος, ἐκπλαγεὶς δὲ τὸ πρῶτον, ὡς ἑώρα μήτε πράττοντά τι μήτε φθεγγόμενον, ἀλλὰ ἑστῶτα σιγῇ παρὰ τὴν κλίνην, ἠρώτα ὅστίς ἐστιν. But more than anything else the phantom that appeared to Brutus showed that the murder of Caesar was not pleasing to the gods; and it was on this wise.


ἀποκρίνεται δʼ αὐτῷ τὸ φάσμα ὁ σὸς, ὦ Βροῦτε, δαίμων κακός ὄψει δέ με περὶ Φιλίππους. τότε μὲν οὖν ὁ Βροῦτος εὐθαρσῶς, ὂψομαι, εἶπε καὶ τὸ δαιμόνιον εὐθὺς ἐκποδὼν ἀπῄει. τῷ δʼ ἱκνουμένῳ χρόνῳ περὶ τοὺς Φιλίππους ἀντιταχθεὶς Ἀντωνίῳ καὶ Καίσαρι τῇ μὲν πρώτῃ μάχῃ κρατήσας τὸ καθʼ ἑαυτὸν ἐτρέψατο καὶ διεξήλασε πορθῶν τὸ Καίσαρος στρατόπεδον As he was about to take his army across from Abydos to the other continent, he was lying down at night, as his custom was, in his tent, not sleeping, but thinking of the future;


τὴν δὲ δευτέραν αὐτῷ μάχεσθαι μέλλοντι φοιτᾷ τὸ αὐτὸ φάσμα τῆς νυκτὸς αὖθις, οὐχ ὥστε τι προσειπεῖν, ἀλλὰ συνεὶς ὁ Βροῦτος τὸ πεπρωμένον ἔρριψε φέρων ἑαυτὸν εἰς τὸν κίνδυνον. οὐ μὴν ἔπεσεν ἀγωνιζόμενος, ἀλλὰ τῆς τροπῆς γενομένης ἀναφυγὼν πρός τι κρημνῶδες καὶ τῷ ξίφει γυμνῷ προσβαλὼν τὸ στέρνον, ἅμα καὶ φίλου τινὸς, ὥς φασι, συνεπιρρώσαντος τὴν πληγήν, ἀπέθανεν. for it is said that of all generals Brutus was least given to sleep, and that he naturally remained awake a longer time than anybody else.


nan And now he thought he heard a noise at the door, and looking towards the light of the lamp, which was slowly going out, he saw a fearful vision of a man of unnatural size and harsh aspect.


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

9 results
1. New Testament, Acts, 9.5 (1st cent. CE - 2nd cent. CE)

9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting.
2. Plutarch, Agesilaus, 6.4-6.5 (1st cent. CE - 2nd cent. CE)

3. Plutarch, Aristides, 19.1-19.2 (1st cent. CE - 2nd cent. CE)

4. Plutarch, Brutus, 36 (1st cent. CE - 2nd cent. CE)

5. Plutarch, Julius Caesar, 69.2-69.9, 69.11-69.12 (1st cent. CE - 2nd cent. CE)

6. Plutarch, Dion, 2.5-2.6 (1st cent. CE - 2nd cent. CE)

7. Plutarch, Pelopidas, 21.3-21.4, 22.2 (1st cent. CE - 2nd cent. CE)

21.3. and, still further, the youths who were sacrificed by Themistocles to Dionysus Carnivorous before the sea fight at Salamis Cf. the Themistocles, xiii. 2 f. for the successes which followed these sacrifices proved them acceptable to the gods. Moreover, when Agesilaüs, who was setting out on an expedition from the same place as Agamemnon did, and against the same enemies, was asked by the goddess for his daughter in sacrifice, and had this vision as he lay asleep at Aulis, he was too tender-hearted to give her, Cf. the Agesilaüs, vi. 4 ff. and thereby brought his expedition to an unsuccessful and inglorious ending. 21.4. Others, on the contrary, argued against it, declaring that such a lawless and barbarous sacrifice was not acceptable to any one of the superior beings above us, for it was not the fabled typhons and giants who governed the world, but the father of all gods and men; even to believe in the existence of divine beings who take delight in the slaughter and blood of men was perhaps a folly, but if such beings existed, they must be disregarded, as having no power; for only weakness and depravity of soul could produce or harbour such unnatural and cruel desires. 22.2. Theocritus the seer, after taking thought, cried out to Pelopidas: Thy sacrificial victim is come, good man; so let us not wait for any other virgin, but do thou accept and use the one which Heaven offers thee. So they took the mare and led her to the tombs of the maidens, upon which, after decking her with garlands and consecrating her with prayers they sacrificed her, rejoicing themselves, and publishing through the camp an account of the vision of Pelopidas and of the sacrifice.
8. Lucian, The Lover of Lies, 31, 30 (2nd cent. CE - 2nd cent. CE)

9. Pausanias, Description of Greece, 6.6.7-6.6.11 (2nd cent. CE - 2nd cent. CE)

6.6.7. On his return to Italy Euthymus fought against the Hero, the story about whom is as follows. Odysseus, so they say, in his wanderings after the capture of Troy was carried down by gales to various cities of Italy and Sicily, and among them he came with his ships to Temesa. Here one of his sailors got drunk and violated a maiden, for which offence he was stoned to death by the natives. 6.6.8. Now Odysseus, it is said, cared nothing about his loss and sailed away. But the ghost of the stoned man never ceased killing without distinction the people of Temesa, attacking both old and young, until, when the inhabitants had resolved to flee from Italy for good, the Pythian priestess forbad them to leave Temesa, and ordered them to propitiate the Hero, setting him a sanctuary apart and building a temple, and to give him every year as wife the fairest maiden in Temesa. 6.6.9. So they performed the commands of the god and suffered no more terrors from the ghost. But Euthymus happened to come to Temesa just at the time when the ghost was being propitiated in the usual way; learning what was going on he had a strong desire to enter the temple, and not only to enter it but also to look at the maiden. When he saw her he first felt pity and afterwards love for her. The girl swore to marry him if he saved her, and so Euthymus with his armour on awaited the onslaught of the ghost. 6.6.10. He won the fight, and the Hero was driven out of the land and disappeared, sinking into the depth of the sea. Euthymus had a distinguished wedding, and the inhabitants were freed from the ghost for ever. I heard another story also about Euthymus, how that he reached extreme old age, and escaping again from death departed from among men in another way. Temesa is still inhabited, as I heard from a man who sailed there as a merchant. 6.6.11. This I heard, and I also saw by chance a picture dealing with the subject. It was a copy of an ancient picture. There were a stripling, Sybaris, a river, Calabrus, and a spring, Lyca. Besides, there were a hero-shrine and the city of Temesa, and in the midst was the ghost that Euthymus cast out. Horribly black in color, and exceedingly dreadful in all his appearance, he had a wolf's skin thrown round him as a garment. The letters on the picture gave his name as Lycas.


Subjects of this text:

subject book bibliographic info
anxiety dreams and nightmares, haunting by victims Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186
anxiety dreams and nightmares, lost or suffering loved ones Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186
anxiety dreams and nightmares, murder and blood Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186
anxiety dreams and nightmares, voices Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186, 209
anxiety dreams and nightmares Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186, 419
apparitions Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253, 419, 421, 423
aristides Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 66
cimon Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 66, 68
damon Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 66
dissimulation Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
divination, incubation Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253
divine speech, dissimulating Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253
divine voices, graeco-roman Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
divine voices, jewish Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
dream figures, alter ego/evil genius Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186, 253
dream figures, animals Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 423
dream figures, appearance Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 419
dreams and visions, deixis, anxious state Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 423
dreams and visions, dream figures, invisible (voice only) Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186, 209
dreams and visions, dream figures, loved ones Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186
dreams and visions, dream figures, phantoms Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186, 253
dreams and visions, dream figures, statues' Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 423
dreams and visions, examples, plutarch Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253
dreams and visions, form criticism/classification, message dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186, 209
dreams and visions, incubation, oracular Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253
dreams and visions, participatory Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 423
dreams and visions, repeated internal features Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186
dreams and visions, riddling Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
emotional responses to dreams, assurance Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 423
emotional responses to dreams, distress, terror Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 423
emotional responses to dreams, perplexity Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 423
emotional responses within dreams, bewilderment, foreboding Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 423
emotional responses within dreams, distress, terror Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 423
emotional responses within dreams, joy Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 423
emotional responses within dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 423
fiction, hellenistic and roman Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186
fortune Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 68
ghosts Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 66, 67, 68
irony Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186
lucullus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 66
miltiades Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 66
philosopher Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 67, 68
plutarchs lives, life of aristides Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 66
plutarchs lives, life of brutus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 66, 67, 68
plutarchs lives, life of caesar Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 66, 67, 68
plutarchs lives, life of cimon Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 66, 68
rebuke, by human dream figures Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 186
rebuke, in dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
rebuke, riddling or enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209
sacrifice, human Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253, 423
spirit Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 66, 67, 68
themistocles Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 66
uncertainty, about actions, decisions, destiny etc. Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 253
voice portents, in dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 423
voice portents Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 209