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Tiresias: The Ancient Mediterranean Religions Source Database



11049
Valerius Flaccus Gaius, Argonautica, 1.39-1.40
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Intertexts (texts cited often on the same page as the searched text):

10 results
1. Pindar, Pythian Odes, 4.156-4.164 (6th cent. BCE - 5th cent. BCE)

2. Euripides, Medea, 9-10 (5th cent. BCE - 5th cent. BCE)

10. to slay their father and come to live here in the land of Corinth with her husband and children, where her exile found favour with the citizens to whose land she had come, and in all things of her own accord was she at one with Jason, the greatest safeguard thi
3. Apollonius of Rhodes, Argonautica, 1.5-1.17, 1.411-1.424, 2.1147, 3.333-3.339 (3rd cent. BCE - 3rd cent. BCE)

1.5. τοίην γὰρ Πελίης φάτιν ἔκλυεν, ὥς μιν ὀπίσσω 1.6. μοῖρα μένει στυγερή, τοῦδʼ ἀνέρος, ὅντινʼ ἴδοιτο 1.7. δημόθεν οἰοπέδιλον, ὑπʼ ἐννεσίῃσι δαμῆναι. 1.8. δηρὸν δʼ οὐ μετέπειτα τεὴν κατὰ βάξιν Ἰήσων 1.9. χειμερίοιο ῥέεθρα κιὼν διὰ ποσσὶν Ἀναύρου 1.10. ἄλλο μὲν ἐξεσάωσεν ὑπʼ ἰλύος, ἄλλο δʼ ἔνερθεν 1.11. κάλλιπεν αὖθι πέδιλον ἐνισχόμενον προχοῇσιν. 1.12. ἵκετο δʼ ἐς Πελίην αὐτοσχεδὸν ἀντιβολήσων 1.13. εἰλαπίνης, ἣν πατρὶ Ποσειδάωνι καὶ ἄλλοις 1.14. ῥέζε θεοῖς, Ἥρης δὲ Πελασγίδος οὐκ ἀλέγιζεν. 1.15. αἶψα δὲ τόνγʼ ἐσιδὼν ἐφράσσατο, καί οἱ ἄεθλον 1.16. ἔντυε ναυτιλίης πολυκηδέος, ὄφρʼ ἐνὶ πόντῳ 1.17. ἠὲ καὶ ἀλλοδαποῖσι μετʼ ἀνδράσι νόστον ὀλέσσῃ. 1.411. ‘κλῦθι ἄναξ, Παγασάς τε πόλιν τʼ Αἰσωνίδα ναίων 1.412. ἡμετέροιο τοκῆος ἐπώνυμον, ὅς μοι ὑπέστης 1.413. Πυθοῖ χρειομένῳ ἄνυσιν καὶ πείραθʼ ὁδοῖο 1.414. σημανέειν, αὐτὸς γὰρ ἐπαίτιος ἔπλευ ἀέθλων· 1.415. αὐτὸς νῦν ἄγε νῆα σὺν ἀρτεμέεσσιν ἑταίροις 1.416. κεῖσέ τε καὶ παλίνορσον ἐς Ἑλλάδα. σοὶ δʼ ἂν ὀπίσσω 1.417. τόσσων, ὅσσοι κεν νοστήσομεν, ἀγλαὰ ταύρων 1.418. ἱρὰ πάλιν βωμῷ ἐπιθήσομεν· ἄλλα δὲ Πυθοῖ 1.419. ἄλλα δʼ ἐς Ὀρτυγίην ἀπερείσια δῶρα κομίσσω. 1.420. νῦν δʼ ἴθι, καὶ τήνδʼ ἧμιν, Ἑκηβόλε, δέξο θυηλήν 1.421. ἥν τοι τῆσδʼ ἐπίβαθρα χάριν προτεθείμεθα νηὸς 1.422. πρωτίστην· λύσαιμι δʼ, ἄναξ, ἐπʼ ἀπήμονι μοίρῃ 1.423. πείσματα σὴν διὰ μῆτιν· ἐπιπνεύσειε δʼ ἀήτης 1.424. μείλιχος, ᾧ κʼ ἐπὶ πόντον ἐλευσόμεθʼ εὐδιόωντες.’ 2.1147. Φυξίῳ ἐκ πάντων Κρονίδῃ Διί. καί μιν ἔδεκτο 3.333. τόνδε τις ἱέμενος πάτρης ἀπάνευθεν ἐλάσσαι 3.334. καὶ κτεάνων βασιλεὺς περιώσιον, οὕνεκεν ἀλκῇ 3.335. σφωιτέρῃ τάντεσσι μετέπρεπεν Αἰολίδῃσιν 3.336. πέμπει δεῦρο νέεσθαι ἀμήχανον· οὐδʼ ὑπαλύξειν 3.337. στεῦται ἀμειλίκτοιο Διὸς θυμαλγέα μῆνιν 3.338. καὶ χόλον, οὐδʼ ἄτλητον ἄγος Φρίξοιό τε ποινὰς 3.339. Αἰολιδέων γενεήν, πρὶν ἐς Ἑλλάδα κῶας ἱκέσθαι.
4. Cicero, On Duties, 2.23-2.24 (2nd cent. BCE - 1st cent. BCE)

2.23. Omnium autem rerum nec aptius est quicquam ad opes tuendas ac tenendas quam diligi nec alienius quam timeri. Praeclare enim Ennius: Quém metuunt, odérunt; quem quisque ódit, periisse éxpetit. Multorum autem odiis nullas opes posse obsistere, si antea fuit ignotum, nuper est cognitum. Nec vero huius tyranni solum, quem armis oppressa pertulit civitas ac paret cum maxime mortuo, interitus declarat, quantum odium hominum valeat ad pestem, sed reliquorum similes exitus tyrannorum, quorum haud fere quisquam talem interitum effugit; malus enim est custos diuturnitatis metus contraque benivolentia fidelis vel ad perpetuitatem. 2.24. Sed iis, qui vi oppresses imperio coercent, sit sane adhibenda saevitia, ut eris in famulos, si aliter teneri non possunt; qui vero in libera civitate ita se instruunt, ut metuantur, iis nihil potest esse dementius. Quamvis enim sint demersae leges alicuius opibus, quamvis timefacta libertas, emergunt tamen haec aliquando aut iudiciis tacitis aut occultis de honore suffragiis. Acriores autem morsus sunt intermissae libertatis quam retentae. Quod igitur latissime patet neque ad incolumitatem solum, sed etiam ad opes et potentiam valet plurimum, id amplectamur, ut metus absit, caritas retineatur. Ita facillime, quae volemus, et privatis in rebus et in re publica consequemur. Etenim qui se metui volent, a quibus metuentur, eosdem metuant ipsi necesse est. 2.23.  But, of all motives, none is better adapted to secure influence and hold it fast than love; nothing is more foreign to that end than fear. For Ennius says admirably: "Whom they fear they hate. And whom one hates, one hopes to see him dead." And we recently discovered, if it was not known before, that no amount of power can withstand the hatred of the many. The death of this tyrant, whose yoke the state endured under the constraint of armed force and whom it still obeys more humbly than ever, though he is dead, illustrates the deadly effects of popular hatred; and the same lesson is taught by the similar fate of all other despots, of whom practically no one has ever escaped such a death. For fear is but a poor safeguard of lasting power; while affection, on the other hand, may be trusted to keep it safe for ever. 2.24.  But those who keep subjects in check by force would of course have to employ severity — masters, for example, toward their servants, when these cannot be held in control in any other way. But those who in a free state deliberately put themselves in a position to be feared are the maddest of the mad. For let the laws be never so much overborne by some one individual's power, let the spirit of freedom be never so intimidated, still sooner or later they assert themselves either through unvoiced public sentiment, or through secret ballots disposing of some high office of state. Freedom suppressed and again regained bites with keener fangs than freedom never endangered. Let us, then, embrace this policy, which appeals to every heart and is the strongest support not only of security but also of influence and power — namely, to banish fear and cleave to love. And thus we shall most easily secure success both in private and in public life. Furthermore, those who wish to be feared must inevitably be afraid of those whom they intimidate.
5. Diodorus Siculus, Historical Library, 4.40.2, 4.42, 4.49.3 (1st cent. BCE - 1st cent. BCE)

4.40.2.  And since he observed that of the men of former times Perseus and certain others had gained glory which was held in everlasting remembrance from the campaigns which they had waged in foreign lands and the hazard attending the labours they had performed, he was eager to follow the examples they had set. As a consequence he revealed his undertaking to the king and quickly received his approval. It was not so much that Pelias was eager to bring distinction to the youth that he hoped that in the hazardous expeditions he would lose his life; 4.42. 1.  After they had sailed from Iolcus, the account continues, and had gone past Athos and Samothrace, they encountered a storm and were carried to Sigeium in the Troad. When they disembarked there, it is said, they discovered a maiden bound in chains upon the shore, the reason for it being as follows.,2.  Poseidon, as the story runs, became angry with Laomedon the king of Troy in connection with the building of its walls, according to the mythical story, and sent forth from the sea a monster to ravage the land. By this monster those who made their living by the seashore and the farmers who tilled the land contiguous to the sea were being surprised and carried off. Furthermore, a pestilence fell upon the people and a total destruction of their crops, so that all the inhabitants were at their wits' end because of the magnitude of what had befallen them.,3.  Consequently the common crowd gathered together into an assembly and sought for a deliverance from their misfortunes, and the king, it is said, dispatched a mission to Apollo to inquire of the god respecting what had befallen them. When the oracle, then, became known, which told that the cause was the anger of Poseidon and that only then would it cease when the Trojans should of their free will select by lot one of their children and deliver him to the monster for his food, although all the children submitted to the lot, it fell upon the king's daughter Hesionê.,4.  Consequently Laomedon was constrained by necessity to deliver the maiden and to leave her, bound in chains, upon the shore.,5.  Here Heracles, when he had disembarked with the Argonauts and learned from the girl of her sudden change of fortune, rent asunder the chains which were about her body and going up to the city made an offer to the king to slay the monster.,6.  When Laomedon accepted the proposal and promised to give him as his reward his invincible mares, Heracles, they say, did slay the monster and Hesionê was given the choice either to leave her home with her saviour or to remain in her native land with her parents. The girl, then, chose to spend her life with the stranger, not merely because she preferred the benefaction she had received to the ties of kinship, but also because she feared that a monster might again appear and she be exposed by citizens to the same fate as that from which she had just escaped.,7.  As for Heracles, after he had been splendidly honoured with gifts and the appropriate tokens of hospitality, he left Hesionê and the mares in keeping with Laomedon, having arranged that after he had returned from Colchis, he should receive them again; he then set sail with all haste in the company of the Argonauts to accomplish the labour which lay before them. 4.49.3.  After this they put out to sea, and after sailing through the Propontis and Hellespont they landed at the Troad. Here, when Heracles dispatched to the city his brother Iphiclus and Telamon to demand back both the mares and Hesionê, Laomedon, it is said, threw the ambassadors into prison and planned to lay an ambush for the other Argonauts and encompass their death. He had the rest of his sons as willing aids in the deed, but Priam alone opposed it; for he declared that Laomedon should observe justice in his dealings with the strangers and should deliver to them both his sister and the mares which had been promised.
6. Ovid, Metamorphoses, 7.297-7.349 (1st cent. BCE - 1st cent. CE)

7. Vergil, Aeneis, 4.620, 10.843-10.859 (1st cent. BCE - 1st cent. BCE)

4.620. the aged strength of some stupendous oak 10.843. ome larger grace, and fain would touch or change 10.844. the issue of the war, then art thou fed 10.845. on expectation vain.” With weeping eyes 10.846. Juno made answer: “Can it be thy mind 10.847. gives what thy words refuse, and Turnus' life 10.848. if rescued, may endure? Yet afterward 10.849. ome cruel close his guiltless day shall see— 10.850. or far from truth I stray! O, that I were 10.851. the dupe of empty fears! and O, that thou 10.852. wouldst but refashion to some happier end 10.854. She ceased; and swiftly from the peak of heaven 10.855. moved earthward, trailing cloud-wrack through the air 10.856. and girdled with the storm. She took her way 10.857. to where Troy 's warriors faced Laurentum's line. 10.858. There of a hollow cloud the goddess framed 10.859. a shape of airy, unsubstantial shade
8. Seneca The Younger, Medea, 665-667, 664 (1st cent. CE - 1st cent. CE)

9. Seneca The Younger, Oedipus, 700-708, 699 (1st cent. CE - 1st cent. CE)

10. Valerius Flaccus Gaius, Argonautica, 1.22-1.38, 1.40-1.80, 1.200-1.201, 1.489-1.493, 1.700-1.729, 1.812-1.814, 1.824-1.825, 2.473-2.492, 2.550-2.578, 5.222-5.225, 5.408-5.454, 5.486-5.488, 5.519-5.531, 5.533, 5.538, 5.540-5.541, 7.32-7.102 (1st cent. CE - 1st cent. CE)



Subjects of this text:

subject book bibliographic info
aeetes Augoustakis, Flavian Poetry and its Greek Past (2014) 124, 157, 158, 159; Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 171
aeneas, death of Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 171
aeson Augoustakis, Flavian Poetry and its Greek Past (2014) 139, 140, 141; Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 171
alcimede Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 171
apollo Augoustakis, Flavian Poetry and its Greek Past (2014) 158
apollo (see also phoebus) Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 175
apollonius rhodius Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 175
argo, as first ship Augoustakis, Flavian Poetry and its Greek Past (2014) 124
athena (see also minerva, pallas)\u2003 Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 175
atreus Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
belief/s, as traits of character Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 53
cicero, fear Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
civil war Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 175
colchis Augoustakis, Flavian Poetry and its Greek Past (2014) 124, 139, 140, 141; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 175
creon, sen. king oedipus Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 53
ekphrasis Augoustakis, Flavian Poetry and its Greek Past (2014) 159
emotions, stoic views Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 53
euripides, medea Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
eurystheus Augoustakis, Flavian Poetry and its Greek Past (2014) 158, 159
fear, and envy as causes for hatred ( odium ) Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 53
fear, and hatred Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
fear, as principle of government or ruling device Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 53
fear, stoic division of emotions Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 53
florilegium gallicum Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 15
golden fleece Augoustakis, Flavian Poetry and its Greek Past (2014) 139, 140, 141, 157; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 175
helle Augoustakis, Flavian Poetry and its Greek Past (2014) 124
hercules Augoustakis, Flavian Poetry and its Greek Past (2014) 158, 159; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 175
hesione Augoustakis, Flavian Poetry and its Greek Past (2014) 158, 159
homer Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 175
jason Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 53, 57; Augoustakis, Flavian Poetry and its Greek Past (2014) 124, 139, 140, 141, 157, 158, 159
juno, aen. Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
juno, arg. Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
juno, sen. herc. fur. Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
juno Augoustakis, Flavian Poetry and its Greek Past (2014) 141
juno (see also hera) Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 175
laomedon Augoustakis, Flavian Poetry and its Greek Past (2014) 158, 159
martial Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 15
medea, arg. Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
medea, eur. Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
medea, ovids met. Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
medea, sen. Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
medea Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 171
mezentius Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
minerva Augoustakis, Flavian Poetry and its Greek Past (2014) 141
neptune Augoustakis, Flavian Poetry and its Greek Past (2014) 158
pallas (see also athena, minerva)\u2003 Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 175
pelias, and/as atreus Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 53, 57
pelias, as mezentius Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
pelias, feminized Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
pelias Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 53, 57; Augoustakis, Flavian Poetry and its Greek Past (2014) 124, 139, 140, 141, 157, 158, 159; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 175; Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 171
perses Augoustakis, Flavian Poetry and its Greek Past (2014) 124
perseus Augoustakis, Flavian Poetry and its Greek Past (2014) 141
phrixus, sons of Augoustakis, Flavian Poetry and its Greek Past (2014) 124
phrixus Augoustakis, Flavian Poetry and its Greek Past (2014) 124, 157, 158
primitivism Augoustakis, Flavian Poetry and its Greek Past (2014) 124
promachus Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 171
rage, characteristic of tyrant Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
redundancy, types of Augoustakis, Flavian Poetry and its Greek Past (2014) 157
redundancy Augoustakis, Flavian Poetry and its Greek Past (2014) 157, 158, 159
seneca, herc. fur. Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
seneca, oed. Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 53
seneca, thy. Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 57
sol Augoustakis, Flavian Poetry and its Greek Past (2014) 124, 159
suicide' Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 171
thessaly Augoustakis, Flavian Poetry and its Greek Past (2014) 139, 140, 141
tyrant, ability to conceal emotions Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 53
valerius flaccus, and apollonius rhodius Augoustakis, Flavian Poetry and its Greek Past (2014) 124
valerius flaccus, and dionysius scytobrachion Augoustakis, Flavian Poetry and its Greek Past (2014) 139, 140, 141, 157, 158
valerius flaccus, civil war in Augoustakis, Flavian Poetry and its Greek Past (2014) 124
valerius flaccus, ideological epic of Augoustakis, Flavian Poetry and its Greek Past (2014) 157, 158, 159
valerius flaccus, tyrants in Augoustakis, Flavian Poetry and its Greek Past (2014) 157, 158, 159
vespasian, and augustus Augoustakis, Flavian Poetry and its Greek Past (2014) 157, 158, 159