Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



10226
Seneca The Younger, Agamemnon, 742
NaN


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

8 results
1. Aeschylus, Agamemnon, 316 (6th cent. BCE - 5th cent. BCE)

316. ἀνδρὸς παραγγείλαντος ἐκ Τροίας ἐμοί. Χορός 316. My husband having sent me news from CHOROS.
2. Herodotus, Histories, 6.66, 7.140 (5th cent. BCE - 5th cent. BCE)

6.66. Disputes arose over it, so the Spartans resolved to ask the oracle at Delphi if Demaratus was the son of Ariston. ,At Cleomenes' instigation this was revealed to the Pythia. He had won over a man of great influence among the Delphians, Cobon son of Aristophantus, and Cobon persuaded the priestess, Periallus, to say what Cleomenes wanted her to. ,When the ambassadors asked if Demaratus was the son of Ariston, the Pythia gave judgment that he was not. All this came to light later; Cobon was exiled from Delphi, and Periallus was deposed from her position. 7.140. The Athenians had sent messages to Delphi asking that an oracle be given them, and when they had performed all due rites at the temple and sat down in the inner hall, the priestess, whose name was Aristonice, gave them this answer: , quote type="oracle" l met="dact"Wretches, why do you linger here? Rather flee from your houses and city, /l lFlee to the ends of the earth from the circle embattled of Athens! /l lThe head will not remain in its place, nor in the body, /l lNor the feet beneath, nor the hands, nor the parts between; /l lBut all is ruined, for fire and the headlong god of war speeding in a Syrian chariot will bring you low. /l /quote , quote type="oracle" l met="dact"Many a fortress too, not yours alone, will he shatter; /l lMany a shrine of the gods will he give to the flame for devouring; /l lSweating for fear they stand, and quaking for dread of the enemy, /l lRunning with gore are their roofs, foreseeing the stress of their sorrow; /l lTherefore I bid you depart from the sanctuary. /l lHave courage to lighten your evil. /l /quote
3. Cicero, On Divination, 2.127-2.128 (2nd cent. BCE - 1st cent. BCE)

2.127. Iam vero quid opus est circumitione et anfractu, ut sit utendum interpretibus somniorum potius, quam derecto deus, siquidem nobis consulebat, Hoc facito, hoc ne feceris diceret idque visum vigilanti potius quam dormienti daret? Iam vero quis dicere audeat vera omnia esse somnia? Aliquot somnia vera, inquit Ennius, sed omnia noenum necesse est . Quae est tandem ista distinctio? quae vera, quae falsa habet? et, si vera a deo mittuntur, falsa unde nascuntur? nam si ea quoque divina, quid inconstantius deo? quid inscitius autem est quam mentes mortalium falsis et mendacibus visis concitare? sin vera visa divina sunt, falsa autem et iia humana, quae est ista desigdi licentia, ut hoc deus, hoc natura fecerit potius quam aut omnia deus, quod negatis, aut omnia natura? quodquoniam illud negatis, hoc necessario confitendum est. 2.128. Naturam autem eam dico, qua numquam animus insistens agitatione et motu esse vacuus potest. Is cum languore corporis nec membris uti nec sensibus potest, incidit in visa varia et incerta ex reliquiis, ut ait Aristoteles, inhaerentibus earum rerum, quas vigilans gesserit aut cogitaverit; quarum perturbatione mirabiles interdum existunt species somniorum; quae si alia falsa, alia vera, qua nota internoscantur, scire sane velim. Si nulla est, quid istos interpretes audiamus? sin quaepiam est, aveo audire, quae sit; sed haerebunt. 2.127. And further, what is the need of a method which, instead of being direct, is so circuitous and roundabout that we have to employ men to interpret our dreams? And if it be true that God consults for our advantage he would say: Do this, Dont do that, and not give us visions when we are awake rather than when we are asleep.[62] And further, would anybody dare to say that all dreams are true? Some dreams are true, says Ennius, but not necessarily all. Pray how do you distinguish between the two? What mark have the false and what the true? And if God sends the true, whence come the false? Surely if God sends the false ones too what is more untrustworthy than God? Besides what is more stupid than to excite the souls of mortals with false and lying visions? But if true visions are divine while the false and meaningless ones are from nature, what sort of caprice decided that God made the one and nature made the other, rather than that God made them all, which your school denies, or that nature made them all? Since you deny that God made them all you must admit that nature made them all. 2.128. By nature, in this connexion, I mean that force because of which the soul can never be stationary and free from motion and activity. And when, because of the weariness of the body, the soul can use neither the limbs nor the senses, it lapses into varied and untrustworthy visions, which emanate from what Aristotle terms the clinging remts of the souls waking acts and thoughts. These remts, when aroused, sometimes produce strange types of dreams. Now if some of these dreams are true and others false, I should like very much to know by what mark they may be distinguished. If there is none, why should we listen to your interpreters? But if there is one, I am eager for them to tell me what it is, but they will grow confused when I ask and will not answer. [63]
4. Lucan, Pharsalia, 1.685-1.686 (1st cent. CE - 1st cent. CE)

5. Phlegon of Tralles, On Miraculous Things, 10 (1st cent. CE - 2nd cent. CE)

6. Plutarch, Oracles At Delphi No Longer Given In Verse, None (1st cent. CE - 2nd cent. CE)

7. Seneca The Younger, Agamemnon, 711-741, 743-775, 869-871, 710 (1st cent. CE - 1st cent. CE)

8. Vergil, Aeneis, 2.405-2.406

2.405. the solemn fillet, the ancestral shrines


Subjects of this text:

subject book bibliographic info
aeneas at cumae,echoes in senecas agamemnon Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 206, 207
aeschylus,inversion of winners and losers Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 207
aeschylus,role doubling in Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 206, 207
agamemnon Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 336
apollo Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 70, 71
bacchic/dionysiac inspiration Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 206
body of the prophet,eyes Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 206
cassandra Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 336; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 71
cumaean sibyl,reflected in senecan cassandra Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 206
deiphobe Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 206
delphic oracle Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 70, 71
dionysiac/bacchic inspiration Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 206
divination Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 336, 337, 338, 339
ecstasy Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 339
fabia the vestal Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 70
furies Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 337
hadrian Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 70
heroic age Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 338
inspiration' Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 206
inspired prophecy Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 70, 71
littlewood,cedric a. j. Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 206
oracles Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 70, 71
performativity Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 70
posidonius Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 336
pythia Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 70, 71
roman literature Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 207
schiesaro,alessandro Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 207
sibyl,sibyl of the books Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 70, 71
sibyl,sibylline books Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 70, 71
sibyl Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 70, 71
tarrant,richard j. Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 207
troy,western resurgence Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 207
vestal virgins Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 70