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Tiresias: The Ancient Mediterranean Religions Source Database



10232
Seneca The Younger, De Consolatione Ad Marciam, 25.3
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Intertexts (texts cited often on the same page as the searched text):

14 results
1. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

614b. ince there are not many things to which I would more gladly listen. It is not, let me tell you, said I, the tale to Alcinous told that I shall unfold, but the tale of a warrior bold, Er, the son of Armenius, by race a Pamphylian. He once upon a time was slain in battle, and when the corpses were taken up on the tenth day already decayed, was found intact, and having been brought home, at the moment of his funeral, on the twelfth day as he lay upon the pyre, revived, and after coming to life related what, he said, he had seen in the world beyond. He said that when his soul went forth from his body he journeyed with a great company
2. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

41d. For the rest, do ye weave together the mortal with the immortal, and thereby fashion and generate living creatures, and give them food that they may grow, and when they waste away receive them to yourselves again.
3. Anon., 1 Enoch, 104.2, 104.6 (3rd cent. BCE - 2nd cent. BCE)

104.2. One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven 104.6. judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them
4. Cicero, Republic, 6.13-6.16 (2nd cent. BCE - 1st cent. BCE)

6.13. Sed quo sis, Africane, alacrior ad tutandam rem publicam, sic habeto: omnibus, qui patriam conservaverint, adiuverint, auxerint, certum esse in caelo definitum locum, ubi beati aevo sempiterno fruantur; nihil est enim illi principi deo, qui omnem mundum regit, quod quidem in terris fiat, acceptius quam concilia coetusque hominum iure sociati, quae civitates appellantur; harum rectores et conservatores hinc profecti huc revertuntur. 6.14. Hic ego, etsi eram perterritus non tam mortis metu quam insidiarum a meis, quaesivi tamen, viveretne ipse et Paulus pater et alii, quos nos extinctos arbitraremur. Immo vero, inquit, hi vivunt, qui e corporum vinculis tamquam e carcere evolaverunt, vestra vero, quae dicitur, vita mors est. Quin tu aspicis ad te venientem Paulum patrem? Quem ut vidi, equidem vim lacrimarum profudi, ille autem me complexus atque osculans flere prohibebat. 6.15. Atque ego ut primum fletu represso loqui posse coepi, Quaeso, inquam, pater sanctissime atque optime, quoniam haec est vita, ut Africanum audio dicere, quid moror in terris? quin huc ad vos venire propero? Non est ita, inquit ille. Nisi enim deus is, cuius hoc templum est omne, quod conspicis, istis te corporis custodiis liberaverit, huc tibi aditus patere non potest. Homines enim sunt hac lege generati, qui tuerentur illum globum, quem in hoc templo medium vides, quae terra dicitur, iisque animus datus est ex illis sempiternis ignibus, quae sidera et stellas vocatis, quae globosae et rotundae, divinis animatae mentibus, circulos suos orbesque conficiunt celeritate mirabili. Quare et tibi, Publi, et piis omnibus retinendus animus est in custodia corporis nec iniussu eius, a quo ille est vobis datus, ex hominum vita migrandum est, ne munus humanum adsignatum a deo defugisse videamini. 6.16. Sed sic, Scipio, ut avus hic tuus, ut ego, qui te genui, iustitiam cole et pietatem, quae cum magna in parentibus et propinquis, tum in patria maxima est; ea vita via est in caelum et in hunc coetum eorum, qui iam vixerunt et corpore laxati illum incolunt locum, quem vides, (erat autem is splendidissimo candore inter flammas circus elucens) quem vos, ut a Graiis accepistis, orbem lacteum nuncupatis; ex quo omnia mihi contemplanti praeclara cetera et mirabilia videbantur. Erant autem eae stellae, quas numquam ex hoc loco vidimus, et eae magnitudines omnium, quas esse numquam suspicati sumus, ex quibus erat ea minima, quae ultima a caelo, citima a terris luce lucebat aliena. Stellarum autem globi terrae magnitudinem facile vincebant. Iam ipsa terra ita mihi parva visa est, ut me imperii nostri, quo quasi punctum eius attingimus, paeniteret.
5. Vergil, Aeneis, 6.739-6.742 (1st cent. BCE - 1st cent. BCE)

6.739. A troop of sister-furies fierce as she. 6.740. Then, grating loud on hinge of sickening sound 6.741. Hell's portals open wide. 0, dost thou see 6.742. What sentinel upon that threshold sits
6. Josephus Flavius, Jewish War, 2.162-2.166, 3.372-3.375, 6.47 (1st cent. CE - 1st cent. CE)

2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews. 3.372. The bodies of all men are indeed mortal, and are created out of corruptible matter; but the soul is ever immortal, and is a portion of the divinity that inhabits our bodies. Besides, if anyone destroys or abuses a depositum he hath received from a mere man, he is esteemed a wicked and perfidious person; but then if anyone cast out of his body this Divine depositum, can we imagine that he who is thereby affronted does not know of it. 3.373. Moreover, our law justly ordains that slaves which run away from their masters shall be punished, though the masters they run away from may have been wicked masters to them. And shall we endeavor to run away from God, who is the best of all masters, and not think ourselves highly guilty of impiety? 3.374. Do not you know that those who depart out of this life, according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame? that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolution of ages, they are again sent into pure bodies; 3.375. while the souls of those whose hands have acted madly against themselves are received by the darkest place in Hades, and while God, who is their Father, punishes those that offend against either of them in their posterity? 6.47. For what man of virtue is there who does not know, that those souls which are severed from their fleshly bodies in battles by the sword are received by the ether, that purest of elements, and joined to that company which are placed among the stars; that they become good demons, and propitious heroes, and show themselves as such to their posterity afterwards?
7. Josephus Flavius, Against Apion, 2.218 (1st cent. CE - 1st cent. CE)

2.218. but every good man hath his own conscience bearing witness to himself, and by virtue of our legislator’s prophetic spirit, and of the firm security God himself affords such a one, he believes that God hath made this grant to those that observe these laws, even though they be obliged readily to die for them, that they shall come into being again, and at a certain revolution of things shall receive a better life than they had enjoyed before.
8. Lucan, Pharsalia, 9.11-9.14 (1st cent. CE - 1st cent. CE)

9. New Testament, 1 Thessalonians, 4.13-4.14 (1st cent. CE - 1st cent. CE)

4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him.
10. Seneca The Younger, De Consolatione Ad Helviam, 17.2 (1st cent. CE - 1st cent. CE)

11. Seneca The Younger, De Consolatione Ad Marciam, 19.5, 23.1-23.2, 25.2, 26.5-26.7 (1st cent. CE - 1st cent. CE)

12. Seneca The Younger, Letters, a b c d\n0 "9.16" "9.16" "9 16" (1st cent. CE - 1st cent. CE)

13. Porphyry, On The Cave of The Nymphs, 28 (3rd cent. CE - 4th cent. CE)

14. Macrobius, Commentary On The Dream of Scipio, 1.12.3 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
afterlife, reward Stuckenbruck, 1 Enoch 91-108 (2007) 573
afterlife Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164, 171; Stuckenbruck, 1 Enoch 91-108 (2007) 573
afterlife\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 45
ancient philosophy Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 168
angelic status Stuckenbruck, 1 Enoch 91-108 (2007) 573
apatheia Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 168, 171
arguments Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164, 168
authority\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 45
believers - non-believers, christian, orthodoxy Rüpke, The individual in the religions of the ancient Mediterranean (2014) 477
body, imprisonment of the soul Rüpke, The individual in the religions of the ancient Mediterranean (2014) 478
body Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476, 477
chrysippus Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476, 477
cicero Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476, 477, 478
consolation, argumentative consolation Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164, 168
consolation, modes of Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164
consolation, texts, ancient Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 168
consolation Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164, 168
consolation\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 45
cosmopolitanism\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 45
cosmosophic perspective, stars Rüpke, The individual in the religions of the ancient Mediterranean (2014) 478
cultural traditions Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164
death, afterlife Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476, 477, 478
death, consolatory writings Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476, 477, 478
death Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 171
eschatology/eschatological, rewards Stuckenbruck, 1 Enoch 91-108 (2007) 573
evil Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 168, 171
experience, religious, feelings Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476, 477, 478
fate Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 171
grief / grieving Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164, 168, 171
heaven / heavens Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164, 171
immortality of the soul Stuckenbruck, 1 Enoch 91-108 (2007) 573
journey, heavenly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 45
jupiter Rüpke, The individual in the religions of the ancient Mediterranean (2014) 477
knowledge, wise man Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476
letters Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164
lights, heavenly bodies Stuckenbruck, 1 Enoch 91-108 (2007) 573
logic Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164
loss Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164
marcia Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164, 171
metilius Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164, 171
metriopatheia Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 168, 171
milky way Stuckenbruck, 1 Enoch 91-108 (2007) 573
mortal / mortality Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 171
narrative, travel narrative Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 45
nature\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 45
nature / nature Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 171
paul Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164
persuasive speech acts Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164
pharisees Stuckenbruck, 1 Enoch 91-108 (2007) 573
philosophers, ancient Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 168
philosophical, doctrines Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 168
philosophical, theological scholarship / discussion Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 164
plato, platonism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476, 477, 478
plato\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 45
plutarch Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476
politics and religion Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476
prosopopoeia\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 45
pythagoras Stuckenbruck, 1 Enoch 91-108 (2007) 573
seneca Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 168, 171; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476, 477, 478
seneca\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 45
socratic, alternative Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 171
soul Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 171; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476, 477, 478
stars, righteous ones as' Stuckenbruck, 1 Enoch 91-108 (2007) 573
stars Stuckenbruck, 1 Enoch 91-108 (2007) 573
stoic\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 45
stoicism, stoic views Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476, 477, 478
theology, theo-philosophy Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 168
traditions\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 45
underworld Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 168
virgil Rüpke, The individual in the religions of the ancient Mediterranean (2014) 476
virtue Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 171