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Tiresias: The Ancient Mediterranean Religions Source Database



9620
Plutarch, Theseus, 29.1
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Intertexts (texts cited often on the same page as the searched text):

8 results
1. Euripides, Hippolytus, 1170, 45, 887-890, 1169 (5th cent. BCE - 5th cent. BCE)

2. Euripides, Trojan Women, 29, 28 (5th cent. BCE - 5th cent. BCE)

3. Sophocles, Women of Trachis, 417 (5th cent. BCE - 5th cent. BCE)

417. That captive, whom you escorted into the house, you know whom I mean? Lichas:
4. Xenophon, The Education of Cyrus, 7.5.73 (5th cent. BCE - 4th cent. BCE)

5. Plutarch, Comparison of Aemilius Paulus And Timoleon, 6.1, 6.3-6.4 (1st cent. CE - 2nd cent. CE)

6. Plutarch, Romulus, 2.5-2.6, 14.2, 17.3, 28.4-28.10, 29.1-29.11 (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.
7. Plutarch, Theseus, 1.5, 2.1-2.2, 12.2-12.6, 23.2-23.3, 29.2, 31.4 (1st cent. CE - 2nd cent. CE)

8. Pausanias, Description of Greece, 1.2.1 (2nd cent. CE - 2nd cent. CE)

1.2.1. On entering the city there is a monument to Antiope the Amazon . This Antiope, Pindar says, was carried of by Peirithous and Theseus, but Hegias of Troezen gives the following account of her. Heracles was besieging Themiscyra on the Thermodon, but could not take it, but Antiope, falling in love with Theseus, who was aiding Heracles in his campaign, surrendered the stronghold. Such is the account of Hegias. But the Athenians assert that when the Amazons came, Antiope was shot by Molpadia, while Molpadia was killed by Theseus. To Molpadia also there is a monument among the Athenians.


Subjects of this text:

subject book bibliographic info
aegeus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
aethra Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 172
aftermath of cities Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
antiope, legitimately acquired by theseus Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 172
athens Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
biography Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
character (plutarchs and readers concern with) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
church fathers, hippolytus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
closure (endings of biographies) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
continuance-motif (i.e. references to plutarchs present) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
explanations Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
future (allusions to/evocation of) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
god(dess) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
historians Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
history Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
lycurgus Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
medea Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
motivation, motives Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
myth(ic) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
myth, and history Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
myth, plutarchs use of Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
past, connected with present Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
phaedra Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
plato, platonic Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
plutarchs lives, life of theseus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
poets, tragic Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
politics, the subjects preoccupation with Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
prolepsis Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
romans, and romulus Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
romans Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
rome Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
romulus Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
solon Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
sources, plutarchs use or criticism of Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
sources Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
sparta(ns) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
synkrisis, formal Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
theseus, and women Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 172
theseus Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110
veracity Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
verisimilitude Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 15
violence' Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 110