Tiresias: The Ancient Mediterranean Religions Source Database

9612

Plutarch, Romulus, 29.7-29.8
ταῦτʼ οὐν οὖν with Cobet: οὐ ( by few ). πολλοὶ προσίενται τῶν συγγραφέων, ἀλλὰ καὶ τὸ μεθʼ ἡμέραν χρῆσθαι τῇ ἀνακλήσει τῶν ὀνομάτων καὶ τὸ πρὸς τὸ ἕλος τὸ τῆς αἰγὸς ὡς ἐπὶ θυσίαν θυσίαν with Coraës (as in xxix. 2): θάλατταν ( sea ). βαδίζοντας ἔοικε τῷ προτέρῳ λόγῳ προστίθεσθαι μᾶλλον, εἰ μὴ νὴ Δία τῆς αὐτῆς ἡμέρας ἐν χρόνοις ἑτέροις ἀμφότερα τὰ πάθη συνέτυχε γενέσθαι. λέγεται δὲ Ῥωμύλος τέσσαρα μὲν ἔτη καὶ πεντήκοντα γεγονώς, ὄγδοον δὲ βασιλεύων ἐκεῖνο καὶ τριακοστόν, ἐξ ἀνθρώπων ἀφανισθῆναι. These details are accepted by many historians, but their calling out one another’s names in the day time, and their marching out to the Goat’s Marsh as for sacrifice, seem to be more consonant with the former story, unless, to be sure, both actions happened to take place on the same day in different periods. Romulus is said to have been fifty-four years of age, and in the thirty-eighth year of his reign when he disappeared from among men.
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Intertexts (texts cited often on the same page as the searched text):

2 results
1. Plutarch, Romulus, 2.5, 14.2, 17.3, 28.5-28.10, 29.1-29.6, 29.8-29.11 (1st cent. CE - 2nd cent. CE) 2.5. When Tarchetius learned of this, he was wroth, and seized both the maidens, purposing to put them to death. But the goddess Hestia appeared to him in his sleep and forbade him the murder. He therefore imposed upon the maidens the weaving of a certain web in their imprisonment, assuring them that when they had finished the weaving of it, they should then be given in marriage. By day, then, these maidens wove, but by night other maidens, at the command of Tarchetius, unravelled their web. And when the handmaid became the mother of twin children by the phantom, Tarchetius gave them to a certain Teratius with orders to destroy them. 17.3. Tatius agreed to this, whereupon she opened one of the gates by night and let the Sabines in. Antigonus was not alone, then, in saying that he loved men who offered to betray, but hated those who had betrayed; nor yet Caesar, in saying of the Thracian Rhoemetalces, that he loved treachery but hated a traitor; but this is a very general feeling towards the base on the part of those who need their services, just as they need certain wild creatures for their venom and gall; for while they feel the need of them, they put up with them, but abhor their vileness when they have obtained from them what they want. 28.5. The boys were killed, and Cleomedes, being pursued, took refuge in a great chest, closed the lid down, and held it so fast that many men with their united strength could not pull it up; but when they broke the chest to pieces, the man was not to be found, alive or dead. In their dismay, then, they sent messengers to consult the oracle at Delphi, and the Pythian priestess gave them this answer:— Last of the heroes he, Cleomedes, Astypalaean 28.6. It is said also that the body of Alcmene disappeared, as they were carrying her forth for burial, and a stone was seen lying on the bier instead. In short, many such fables are told by writers who improbably ascribe divinity to the mortal features in human nature, as well as to the divine. At any rate, to reject entirely the divinity of human virtue, were impious and base; but to mix heaven with earth is foolish. Let us therefore take the safe course and grant, with Pindar, Fragment 131, Bergk, Poet. Lyr. Gr. i.4 p. 427. that Our bodies all must follow death’s supreme behest, But something living still survives, an image of life, for this alone Comes from the gods. 28.7. Yes, it comes from them, and to them it returns, not with its body, but only when it is most completely separated and set free from the body, and becomes altogether pure, fleshless, and undefiled. For a dry soul is best, according to Heracleitus, Fragment 74 (Bywater, Heracliti Ephesii reliquiae, p. 30). and it flies from the body as lightning flashes from a cloud. But the soul which is contaminated with body, and surfeited with body, like a damp and heavy exhalation, is slow to release itself and slow to rise towards its source. 28.8. We must not, therefore, violate nature by sending the bodies of good men with their souls to heaven, but implicitly believe that their virtues and their souls, in accordance with nature and divine justice, ascend from men to heroes, from heroes to demi-gods, and from demi-gods, after they have been made pure and holy, as in the final rites of initiation, and have freed themselves from mortality and sense, to gods, not by civic law, but in very truth and according to right reason, thus achieving the fairest and most blessed consummation.
2. Plutarch, Theseus, 1.5, 2.2, 23.2-23.3, 29.1-29.2 (1st cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
aftermath of cities	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
amazonomachy	Welch (2015), Tarpeia: Workings of a Roman Myth. 255
amazons,graves of	Welch (2015), Tarpeia: Workings of a Roman Myth. 255
athens	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110; Welch (2015), Tarpeia: Workings of a Roman Myth. 255
camillus	Welch (2015), Tarpeia: Workings of a Roman Myth. 255, 271, 272
character (plutarchs and readers concern with)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
closure (endings of biographies)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
continuance-motif (i.e. references to plutarchs present)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
explanations	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
festivals and rites,nonae caprotinae	Welch (2015), Tarpeia: Workings of a Roman Myth. 255
festivals and rites	Welch (2015), Tarpeia: Workings of a Roman Myth. 255, 271
future (allusions to/evocation of)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
god(dess)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
hellenistic and roman myth/history	Welch (2015), Tarpeia: Workings of a Roman Myth. 272
history	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
landscape and topography	Welch (2015), Tarpeia: Workings of a Roman Myth. 255, 271, 272
love,eros,and sexuality	Welch (2015), Tarpeia: Workings of a Roman Myth. 271
lycurgus	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
marriage	Welch (2015), Tarpeia: Workings of a Roman Myth. 272
monumentality/monuments	Welch (2015), Tarpeia: Workings of a Roman Myth. 255
motivation,motives	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
myth(ic)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
past,connected with present	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
philotis	Welch (2015), Tarpeia: Workings of a Roman Myth. 255, 271, 272
plato,platonic	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
plutarch	Welch (2015), Tarpeia: Workings of a Roman Myth. 255, 271, 272
politics,the subjects preoccupation with	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
prolepsis	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
rape	Welch (2015), Tarpeia: Workings of a Roman Myth. 255, 271, 272
reader and audience	Welch (2015), Tarpeia: Workings of a Roman Myth. 271, 272
romans,and romulus	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
romans	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
rome	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
rome ara pacis,tarpeian tomb/grave	Welch (2015), Tarpeia: Workings of a Roman Myth. 255
romulus	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
romulus and camillus,death	Welch (2015), Tarpeia: Workings of a Roman Myth. 255, 271
romulus and camillus,qualities as a ruler	Welch (2015), Tarpeia: Workings of a Roman Myth. 271
romulus and camillus	Welch (2015), Tarpeia: Workings of a Roman Myth. 271, 272
sabine,and marriage	Welch (2015), Tarpeia: Workings of a Roman Myth. 272
sabine	Welch (2015), Tarpeia: Workings of a Roman Myth. 255
sabines as austere,enfranchisement and belonging	Welch (2015), Tarpeia: Workings of a Roman Myth. 255, 272
sources,plutarchs use or criticism of	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
sources	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
sparta(ns)	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
synkrisis,formal	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
theseus	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110; Welch (2015), Tarpeia: Workings of a Roman Myth. 271
treason and proditio,benefiting from	Welch (2015), Tarpeia: Workings of a Roman Myth. 255
violence	Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110
women and girls'	Welch (2015), Tarpeia: Workings of a Roman Myth. 255