Tiresias: The Ancient Mediterranean Religions Source Database

10227

Seneca The Younger, Apocolocyntosis, 1.3
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Intertexts (texts cited often on the same page as the searched text):

15 results
1. Homer, Odyssey, 4.400 (8th cent. BCE - 7th cent. BCE)
2. Thucydides, The History of The Peloponnesian War, 1.22.2 (5th cent. BCE - 4th cent. BCE) 1.22.2. And with reference to the narrative of events, far from permitting myself to derive it from the first source that came to hand, I did not even trust my own impressions, but it rests partly on what I saw myself, partly on what others saw for me, the accuracy of the report being always tried by the most severe and detailed tests possible.
3. Vergil, Aeneis, 2.724 (1st cent. BCE - 1st cent. BCE) 2.724. not such, Achilles, thy pretended sire
4. Seneca The Younger, Apocolocyntosis, 1.1-1.2, 2.1, 9.1-9.2, 9.5-9.6 (1st cent. CE - 1st cent. CE)
5. Seneca The Younger, De Clementia, 1.10.3 (1st cent. CE - 1st cent. CE)
6. Suetonius, Claudius, 11.2 (1st cent. CE - 2nd cent. CE)
7. Suetonius, Tiberius, 51.2, 61.3 (1st cent. CE - 2nd cent. CE)
8. Tacitus, Agricola, 3.1 (1st cent. CE - 2nd cent. CE)
9. Tacitus, Annals, 1.1.3, 4.34-4.35, 5.2, 15.63.3 (1st cent. CE - 2nd cent. CE) 4.34.  The consulate of Cornelius Cossus and Asinius Agrippa opened with the prosecution of Cremutius Cordus upon the novel and till then unheard-of charge of publishing a history, eulogizing Brutus, and styling Cassius the last of the Romans. The accusers were Satrius Secundus and Pinarius Natta, clients of Sejanus. That circumstance sealed the defendant's fate — that and the lowering brows of the Caesar, as he bent his attention to the defence; which Cremutius, resolved to take his leave of life, began as follows:— "Conscript Fathers, my words are brought to judgement — so guiltless am I of deeds! Nor are they even words against the sole persons embraced by the law of treason, the sovereign or the parent of the sovereign: I am said to have praised Brutus and Cassius, whose acts so many pens have recorded, whom not one has mentioned save with honour. Livy, with a fame for eloquence and candour second to none, lavished such eulogies on Pompey that Augustus styled him 'the Pompeian': yet it was without prejudice to their friendship. Scipio, Afranius, this very Cassius, this Brutus — not once does he describe them by the now fashionable titles of brigand and parricide, but time and again in such terms as he might apply to any distinguished patriots. The works of Asinius Pollio transmit their character in noble colours; Messalla Corvinus gloried to have served under Cassius: and Pollio and Corvinus lived and died in the fulness of wealth and honour! When Cicero's book praised Cato to the skies, what did it elicit from the dictator Caesar but a written oration as though at the bar of public opinion? The letters of Antony, the speeches of Brutus, contain invectives against Augustus, false undoubtedly yet bitter in the extreme; the poems — still read — of Bibaculus and Catullus are packed with scurrilities upon the Caesars: yet even the deified Julius, the divine Augustus himself, tolerated them and left them in peace; and I hesitate whether to ascribe their action to forbearance or to wisdom. For things contemned are soon things forgotten: anger is read as recognition. 4.35.  "I leave untouched the Greeks; with them not liberty only but licence itself went unchastised, or, if a man retaliated, he avenged words by words. But what above all else was absolutely free and immune from censure was the expression of an opinion on those whom death had removed beyond the range of rancour or of partiality. Are Brutus and Cassius under arms on the plains of Philippi, and I upon the platform, firing the nation to civil war? Or is it the case that, seventy years since their taking-off, as they are known by their effigies which the conqueror himself did not abolish, so a portion of their memory is enshrined likewise in history? — To every man posterity renders his wage of honour; nor will there lack, if my condemnation is at hand, those who shall remember, not Brutus and Cassius alone, but me also!" He then left the senate, and closed his life by self-starvation. The Fathers ordered his books to be burned by the aediles; but copies remained, hidden and afterwards published: a fact which moves us the more to deride the folly of those who believe that by an act of despotism in the present there can be extinguished also the memory of a succeeding age. On the contrary, genius chastised grows in authority; nor have alien kings or the imitators of their cruelty effected more than to crown themselves with ignominy and their victims with renown. 5.2.  Tiberius, however, without altering the amenities of his life, excused himself by letter, on the score of important affairs, for neglecting to pay the last respects to his mother, and, with a semblance of modesty, curtailed the lavish tributes decreed to her memory by the senate. Extremely few passed muster, and he added a stipulation that divine honours were not to be voted: such, he observed, had been her own wish. More than this, in a part of the same missive he attacked "feminine friendships": an indirect stricture upon the consul Fufius, who had risen by the favour of Augusta, and, besides his aptitude for attracting the fancy of the sex, had a turn for wit and a habit of ridiculing Tiberius with those bitter pleasantries which linger long in the memory of potentates.
10. Tacitus, Histories, 2.50.2 (1st cent. CE - 2nd cent. CE)
11. Cassius Dio, Roman History, 59.11.4, 60.5.2 (2nd cent. CE - 3rd cent. CE) 59.11.4.  Indeed, a certain Livius Geminius, a senator, declared on oath, invoking destruction upon himself and his children if he spoke falsely, that he had seen her ascending to heaven and holding converse with the gods; and he called all the other gods and Panthea herself to witness. For this declaration he received a million sesterces. 60.5.2.  His grandmother Livia he not only honoured with equestrian contests but also deified; and he set up a statue to her in the temple of Augustus, charging the Vestal Virgins with the duty of offering the proper sacrifices, and he ordered that women should use her name in taking oaths.
12. Lucian, The Sky-Man, 34 (2nd cent. CE - 2nd cent. CE)
13. Philostratus The Athenian, Life of Apollonius, 7.38 (2nd cent. CE 7.38. Damis says that though Apollonius uttered many more discourses of the same kind, he was himself in despair of the situation, because he saw no way out of it except such as the gods have vouchsafed to some in answer to prayer, when they were in even worse straits. But a little before midday, he tells us that he said: O man of Tyana, — for he took a special pleasure, it appears, in being called by that name, — what is to become of us? Why what has become of us already, said Apollonius, and nothing more, for no one is going to kill us. And who, said Damis, is so invulnerable as that? But will you ever be liberated? So far as it rests with the verdict of the court, said Apollonius, I shall be set at liberty this day, but so far as depend upon my own will, now and here. And with these words he took his leg out of the fetters and remarked to Damis: Here is proof positive to you of my freedom, to cheer you up. Damis says that it was then for the first time that he really and truly understood the nature of Apollonius, to wit that it was divine and superhuman, for without sacrifice — and how in prison could he have offered any? — and without a single prayer, without even a word, he quietly laughed at the fetters, and then inserted his leg in them afresh, and behaved like a prisoner once more.
14. Pliny The Younger, Panegyric, 11.1-11.2 (2nd cent. CE - 2nd cent. CE)
15. Papyri, Papyri Graecae Magicae, 4.2446 (3rd cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
aeneas	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
ancestors	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
apollonius of tyana	Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 6
aretalogy	Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 6
augustus	Baumann and Liotsakis, Reading History in the Roman Empire (2022) 120; Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34, 40
belief, fama	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
caesar	Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34
caligula	Baumann and Liotsakis, Reading History in the Roman Empire (2022) 120; Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34
claudius	Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34, 40, 56
consecratio	Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34, 40
council of the gods	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
cremutius cordus	Baumann and Liotsakis, Reading History in the Roman Empire (2022) 117
debate, space for	Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34, 40, 56
debates	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
deification, ascent to heavens	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
deification	Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34, 40, 56
divinity (of a mortal)	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
drusilla	Baumann and Liotsakis, Reading History in the Roman Empire (2022) 120; Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34, 40, 56
drusus	Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34
dynasty	Faure, Conceptions of Time in Greek and Roman Antiquity (2022) 211
egypt	Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 6
epiphany, of romulus-quirinus	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
festivals, of livia and augustus marriage (	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
germanicus	Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34
ghosts	Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 6
hades\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 62
heaven\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 62
herodotus	Baumann and Liotsakis, Reading History in the Roman Empire (2022) 118
homer	Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 6
humour	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150; Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34, 40, 56
intertextuality	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
irreverence	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
isis	Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 6
janus	Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 56
journey, journey to heaven	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 62
julius caesar, deification, divinity	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
livia	Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34
livia drusilla, julia augusta	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
livius geminius	Baumann and Liotsakis, Reading History in the Roman Empire (2022) 120
lucian	Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 6
lucian\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 62
ludi saeculares	Faure, Conceptions of Time in Greek and Roman Antiquity (2022) 211
magic	Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 6
matter	Faure, Conceptions of Time in Greek and Roman Antiquity (2022) 211
menippean literature\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 62
nero	Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34
novels	Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 6
ovids poems, metamorphoses	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
philostratus	Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 6
romulus	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
saeculum	Faure, Conceptions of Time in Greek and Roman Antiquity (2022) 211
seneca	Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 6
seneca\u2002	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 62
seneca the younger	Baumann and Liotsakis, Reading History in the Roman Empire (2022) 117, 118, 120
stoics	Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 6
suetonius	Baumann and Liotsakis, Reading History in the Roman Empire (2022) 118
tacitus	Baumann and Liotsakis, Reading History in the Roman Empire (2022) 117
tiberius	Baumann and Liotsakis, Reading History in the Roman Empire (2022) 118, 120; Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150; Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34, 40
traditions\u2002'	Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 62
trajan	Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 34
vergil	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 150
via appia	Baumann and Liotsakis, Reading History in the Roman Empire (2022) 120; Tacoma, Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship (2020) 40
virgil	Baumann and Liotsakis, Reading History in the Roman Empire (2022) 120