1. Cicero, On The Nature of The Gods, 3.45, 3.48, 3.63 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •bright goddess (dea dia) •dea dia (bright goddess) Found in books: Jenkyns (2013) 197, 200 | 3.45. Again, if you call Apollo, Vulcan, Mercury and the rest gods, will you have doubts about Hercules, Aesculapius, Liber, Castor and Pollux? But these are worshipped just as much as those, and indeed in some places very much more than they. Are we then to deem these gods, the sons of mortal mothers? Well then, will not Aristaeus, the reputed discoverer of the olive, who was the son of Apollo, Theseus the son of Neptune, and all the other sons of gods, also be reckoned as gods? What about the sons of goddesses? I think they have an even better claim; for just as by the civil law one whose mother is a freewoman is a Freeman, so by the law of nature one whose mother is a goddess must be a god. And in the island of Astypalaea Achilles is most devoutly worshipped by the inhabitants on these grounds; but if Achilles is a god, so are Orpheus and Rhesus, whose mother was a Muse, unless perhaps a marriage at the bottom of the sea counts higher than a marriage on dry land! If these are not gods, because they are nowhere worshipped, how can the others be gods? 3.48. What next? If Ino is to be deemed divine, under the title of Leucothea in Greece and Matuta at Rome, because she is the daughter of Cadmus, are Circe and Pasiphaë and Aeetes, the children of Perseis the daughter of Oceanus by the Sun, to be not counted in the list of gods? in spite of the fact that Circe too is devoutly worshipped at the Roman colony of Circei. If you therefore deem her divine, what answer will you give to Medea, who, as her father was Aeetes and her mother Idyia, had as her two grandfathers the Sun and Oceanus? or to her brother Absyrtus (who appears in Pacuvius as Aegialeus, though the former name is commoner in ancient literature)? if these are not divine, I have my fears as to what will become of Ino, for the claims of all of them derive from the same source. 3.63. A great deal of quite unnecessary trouble was taken first by Zeno, then by Cleanthes and lastly by Chrysippus, to rationalize these purely fanciful myths and explain the reasons for the names by which the various deities are called. But in so doing you clearly admit that the facts are widely different from men's belief, since the so‑called gods are really properties of things, not divine persons at all. So far did this sort of error go, that even harmful things were not only given the names of gods but actually had forms of worship instituted in their honour: witness the temple to Fever on the Palatine, that of Orbona the goddess of bereavementa close to the shrine of the Lares, and the altar consecrated to Misfortune on the Esquiline. |
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| 2. Lucilius Gaius, Fragments, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •bright goddess (dea dia) •dea dia (bright goddess) Found in books: Jenkyns (2013) 197 |
| 3. Catullus, Poems, 17.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •bright goddess (dea dia) •dea dia (bright goddess) Found in books: Jenkyns (2013) 197 |
| 4. Livy, History, 39.13.12, 39.15.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •bright goddess (dea dia) •dea dia (bright goddess) Found in books: Jenkyns (2013) 196 |
5. Ovid, Fasti, 4.905-4.936 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •bright goddess (dea dia) •dea dia (bright goddess) Found in books: Jenkyns (2013) 197| 4.905. hac mihi Nomento Romam cum luce redirem, 4.906. obstitit in media candida turba via. 4.907. flamen in antiquae lucum Robiginis ibat, 4.908. exta canis flammis, exta daturus ovis. 4.909. protinus accessi, ritus ne nescius essem: 4.910. edidit haec flamen verba, Quirine, tuus: 4.911. ‘aspera Robigo, parcas Cerialibus herbis, 4.912. et tremat in summa leve cacumen humo. 4.913. tu sata sideribus caeli nutrita secundis 4.914. crescere, dum fiant falcibus apta, sinas. 4.915. vis tua non levis est: quae tu frumenta notasti, 4.916. maestus in amissis illa colonus habet, 4.917. nec venti tantum Cereri nocuere nec imbres, 4.918. nec sic marmoreo pallet adusta gelu, 4.919. quantum, si culmos Titan incalfacit udos: 4.920. tunc locus est irae, diva timenda, tuae. 4.921. parce, precor, scabrasque manus a messibus aufer 4.922. neve noce cultis: posse nocere sat est. 4.923. nec teneras segetes, sed durum amplectere ferrum, 4.924. quodque potest alios perdere, perde prior. 4.925. utilius gladios et tela nocentia carpes: 4.926. nil opus est illis, otia mundus agit. 4.927. sarcula nunc durusque bidens et vomer aduncus, 4.928. ruris opes, niteant; inquinet arma situs, 4.929. conatusque aliquis vagina ducere ferrum 4.930. adstrictum longa sentiat esse mora. 4.931. at tu ne viola Cererem, semperque colonus 4.932. absenti possit solvere vota tibi.’ 4.933. dixerat: a dextra villis mantele solutis 4.934. cumque meri patera turis acerra fuit. 4.935. tura focis vinumque dedit fibrasque bidentis 4.936. turpiaque obscenae (vidimus) exta canis. | 4.905. A white-robed throng blocked my road. 4.906. A priest was going to the grove of old Mildew (Robigo), 4.907. To offer the entrails of a dog and a sheep to the flames. 4.908. I went with him, so as not to be ignorant of the rite: 4.909. Your priest, Quirinus, pronounced these words: 4.910. ‘Scaly Mildew, spare the blades of corn, 4.911. And let their tender tips quiver above the soil. 4.912. Let the crops grow, nurtured by favourable stars, 4.913. Until they’re ready for the sickle. 4.914. Your power’s not slight: the corn you blight 4.915. The grieving farmer gives up for lost. 4.916. Wind and showers don’t harm the wheat as much, 4.917. Nor gleaming frost that bleaches the yellow corn, 4.918. As when the sun heats the moist stalks: 4.919. Then, dreadful goddess, is the time of your wrath. 4.920. Spare us, I pray, take your blighted hands from the harvest, 4.921. And don’t harm the crop: it’s enough that you can harm. 4.922. Grip harsh iron rather than the tender wheat, 4.923. Destroy whatever can destroy others first. 4.924. Better to gnaw at swords and harmful spears: 4.925. They’re not needed: the world’s at peace. 4.926. Let the rural wealth gleam now, rakes, sturdy hoes, 4.927. And curved ploughshare: let rust stain weapons: 4.928. And whoever tries to draw his sword from its sheath, 4.929. Let him feel it wedded there by long disuse. 4.930. Don’t you hurt the corn, and may the farmer’ 4.931. Prayer to you always be fulfilled by your absence.’ 4.932. He spoke: to his right there was a soft towel, 4.933. And a cup of wine and an incense casket. 4.934. He offered the incense and wine on the hearth, 4.935. Sheep’s entrails, and (I saw him) the foul guts of a vile dog. 4.936. Then the priest said: ‘You ask why we offer an odd sacrifice |
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| 6. Petronius Arbiter, Satyricon, 60, 38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 197 |
| 7. Petronius Arbiter, Satyricon, 38, 60 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 197 |
| 8. Diogenes Laertius, Lives of The Philosophers, 2.6.13 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •bright goddess (dea dia) •dea dia (bright goddess) Found in books: Jenkyns (2013) 197 |
| 9. Valerius Maximus, Memorable Deeds And Sayings, 1.1.6 Tagged with subjects: •bright goddess (dea dia) •dea dia (bright goddess) Found in books: Jenkyns (2013) 197 |
| 10. Epigraphy, Ils, 5048, 5047 Tagged with subjects: •nan Found in books: Jenkyns (2013) 200 |
