|1. Herodotus, Histories, 2.59 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ceres (also Demeter) • Ceres/Demeter
Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 176; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 42
2.59 πανηγυρίζουσι δὲ Αἰγύπτιοι οὐκ ἅπαξ τοῦ ἐνιαυτοῦ, πανηγύρις δὲ συχνάς, μάλιστα μὲν καὶ προθυμότατα ἐς Βούβαστιν πόλιν τῇ Ἀρτέμιδι, δεύτερα δὲ ἐς Βούσιριν πόλιν τῇ Ἴσι· ἐν ταύτῃ γὰρ δὴ τῇ πόλι ἐστὶ μέγιστον Ἴσιος ἱρόν, ἵδρυται δὲ ἡ πόλις αὕτη τῆς Αἰγύπτου ἐν μέσῳ τῷ Δέλτα· Ἶσις δὲ ἐστὶ κατὰ τὴν Ἑλλήνων γλῶσσαν Δημήτηρ. τρίτα δὲ ἐς Σάιν πόλιν τῇ Ἀθηναίῃ πανηγυρίζουσι, τέταρτα δὲ ἐς Ἡλίου πόλιν τῷ Ἡλίω, πέμπτα δὲ ἐς Βουτοῦν πόλιν τῇ Λητοῖ, ἕκτα δὲ ἐς Πάπρημιν πόλιν τῷ Ἄρεϊ.'' None
2.59 The Egyptians hold solemn assemblies not once a year, but often. The principal one of these and the most enthusiastically celebrated is that in honor of Artemis at the town of Bubastis , and the next is that in honor of Isis at Busiris. ,This town is in the middle of the Egyptian Delta, and there is in it a very great temple of Isis, who is Demeter in the Greek language. ,The third greatest festival is at Saïs in honor of Athena; the fourth is the festival of the sun at Heliopolis, the fifth of Leto at Buto, and the sixth of Ares at Papremis. '' None
|2. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ceres • Ceres in Lucretius, Vergil, and Ovid
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 107; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 177
|3. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ceres • Ceres, see also Demeter
Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 142; Gorain (2019), Language in the Confessions of Augustine, 161; Jenkyns (2013), God, Space, and City in the Roman Imagination, 253
2.62 Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. '' None
|4. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ceres, Temple of • Rome, Temple of Ceres, restored after fire • Temple of, Ceres
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 266; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 297
|5. Ovid, Fasti, 1.337-1.456, 3.669, 4.407, 4.413, 4.423, 4.517, 4.584, 5.355-5.356, 6.541-6.550, 6.637-6.638 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ceres • Ceres (Demeter) • Ceres (Demeter),, Hymn to Demeter • Ceres (goddess) • Ceres in Lucretius, Vergil, and Ovid • Ceres, and Temple of Concordia • Ceres/Demeter • Rome, Temple of Ceres, associated with the plebs
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 69, 210; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 157; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 107; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 69, 142; Keith and Myers (2023), Vergil and Elegy. 212; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 397; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 172; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 434, 464; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 270; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 176, 177, 178, 179; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 667
1.337 ante, deos homini quod conciliare valeret, 1.338 far erat et puri lucida mica salis, 1.339 nondum pertulerat lacrimatas cortice murras 1.340 acta per aequoreas hospita navis aquas, 1.341 tura nec Euphrates nec miserat India costum, 1.342 nec fuerant rubri cognita fila croci. 1.343 ara dabat fumos herbis contenta Sabinis 1.344 et non exiguo laurus adusta sono. 1.345 si quis erat, factis prati de flore coronis 1.346 qui posset violas addere, dives erat. 1.347 hic, qui nunc aperit percussi viscera tauri, 1.348 in sacris nullum culter habebat opus. 1.349 prima Ceres avidae gavisa est sanguine porcae 1.350 ulta suas merita caede nocentis opes; 1.351 nam sata vere novo teneris lactentia sulcis 1.352 eruta saetigerae comperit ore suis. 1.353 sus dederat poenas: exemplo territus huius 1.354 palmite debueras abstinuisse, caper. 1.355 quem spectans aliquis dentes in vite prementem 1.356 talia non tacito dicta dolore dedit: 1.357 ‘rode, caper, vitem! tamen hinc, cum stabis ad aram, 1.358 in tua quod spargi cornua possit, erit.’ 1.359 verba fides sequitur: noxae tibi deditus hostis 1.360 spargitur adfuso cornua, Bacche, mero. 1.361 culpa sui nocuit, nocuit quoque culpa capellae: 1.362 quid bos, quid placidae commeruistis oves? 1.363 flebat Aristaeus, quod apes cum stirpe necatas 1.364 viderat inceptos destituisse favos. 1.365 caerula quem genetrix aegre solata dolentem 1.366 addidit haec dictis ultima verba suis: 1.367 ‘siste, puer, lacrimas! Proteus tua damna levabit, 1.368 quoque modo repares quae periere, dabit, 1.369 decipiat ne te versis tamen ille figuris, 1.370 impediant geminas vincula firma manus.’ 1.371 pervenit ad vatem iuvenis resolutaque somno 1.372 alligat aequorei brachia capta senis, 1.373 ille sua faciem transformis adulterat arte: 1.374 mox domitus vinclis in sua membra redit, 1.375 oraque caerulea tollens rorantia barba, 1.376 qua dixit ‘repares arte, requiris, apes? 1.377 obrue mactati corpus tellure iuvenci: 1.378 quod petis a nobis, obrutus ille dabit.’ 1.379 iussa facit pastor: fervent examina putri 1.380 de bove: mille animas una necata dedit, 1.381 poscit ovem fatum: verbenas improba carpsit, 1.382 quas pia dis ruris ferre solebat anus. 1.383 quid tuti superest, animam cum ponat in aris 1.384 lanigerumque pecus ruricolaeque boves? 1.385 placat equo Persis radiis Hyperiona cinctum, 1.386 ne detur celeri victima tarda deo. 1.387 quod semel est triplici pro virgine caesa Dianae, 1.388 nunc quoque pro nulla virgine cerva cadit, 1.389 exta canum vidi Triviae libare Sapaeos, 1.390 et quicumque tuas accolit, Haeme, nives, 1.391 caeditur et rigido custodi ruris asellus; 1.392 causa pudenda quidem, sed tamen apta deo. 1.393 festa corymbiferi celebrabas, Graecia, Bacchi, 1.394 tertia quae solito tempore bruma refert. 1.395 di quoque cultores in idem venere Lyaei, 1.396 et quicumque iocis non alienus erat, 1.397 Panes et in Venerem Satyrorum prona iuventus, 1.398 quaeque colunt amnes solaque rura deae. 1.399 venerat et senior pando Silenus asello, 1.400 quique ruber pavidas inguine terret aves, 1.401 dulcia qui dignum nemus in convivia nacti 1.402 gramine vestitis accubuere toris, vina 1.403 vina dabat Liber, tulerat sibi quisque coronam, 1.404 miscendas parce rivus agebat aquas. 1.405 Naides effusis aliae sine pectinis usu, 1.406 pars aderant positis arte manuque comis: 1.407 illa super suras tunicam collecta ministrat, 1.408 altera dissuto pectus aperta sinu: 1.409 exserit haec humerum, vestem trahit illa per herbas, 1.410 impediunt teneros vincula nulla pedes, 1.411 hinc aliae Satyris incendia mitia praebent, 1.412 pars tibi, qui pinu tempora nexa geris, 1.413 te quoque, inextinctae Silene libidinis, urunt: 1.414 nequitia est, quae te non sinit esse senem. 1.415 at ruber, hortorum decus et tutela, Priapus 1.416 omnibus ex illis Lotide captus erat: 1.417 hanc cupit, hanc optat, sola suspirat in illa, 1.418 signaque dat nutu, sollicitatque notis, 1.419 fastus inest pulchris, sequiturque superbia formam: 1.420 irrisum voltu despicit illa suo. 1.421 nox erat, et vino somnum faciente iacebant 1.422 corpora diversis victa sopore locis. 1.423 Lotis in herbosa sub acernis ultima ramis, 1.424 sicut erat lusu fessa, quievit humo. 1.425 surgit amans animamque tenens vestigia furtim 1.426 suspenso digitis fert taciturna gradu, 1.427 ut tetigit niveae secreta cubilia nymphae, 1.428 ipsa sui flatus ne sonet aura, cavet, 1.429 et iam finitima corpus librabat in herba: 1.430 illa tamen multi plena soporis erat. 1.431 gaudet et, a pedibus tracto velamine, vota 1.432 ad sua felici coeperat ire via. 1.433 ecce rudens rauco Sileni vector asellus 1.434 intempestivos edidit ore sonos. 1.435 territa consurgit nymphe manibusque Priapum 1.436 reicit et fugiens concitat omne nemus; 1.437 at deus obscena nimium quoque parte paratus 1.438 omnibus ad lunae lumina risus erat. 1.439 morte dedit poenas auctor clamoris, et haec est 1.440 Hellespontiaco victima grata deo. 1.441 intactae fueratis aves, solacia ruris, 1.442 adsuetum silvis innocuumque genus, 1.443 quae facitis nidos et plumis ova fovetis 1.444 et facili dulces editis ore modos; 1.445 sed nil ista iuvant, quia linguae crimen habetis, 1.446 dique putant mentes vos aperire suas. 1.447 nec tamen hoc falsum: nam, dis ut proxima quaeque, 1.448 nunc penna veras, nunc datis ore notas, 1.449 tuta diu volucrum proles tum denique caesa est, 1.450 iuveruntque deos indicis exta sui. 1.451 ergo saepe suo coniunx abducta marito 1.452 uritur Idaliis alba columba focis; 1.453 nec defensa iuvant Capitolia, quo minus anser 1.454 det iecur in lances, Inachi lauta, tuas; 1.455 nocte deae Nocti cristatus caeditur ales, 1.456 quod tepidum vigili provocet ore diem.
3.669 illa levi mitra canos incincta capillos
5.355 cur tamen, ut dantur vestes Cerialibus albae, 5.356 sic haec est cultu versicolore decens?
6.541 laeta canam, gaude, defuncta laboribus Ino, 6.542 dixit ‘et huic populo prospera semper ades. 6.543 numen eris pelagi, natum quoque pontus habebit. 6.544 in vestris aliud sumite nomen aquis: 6.545 Leucothea Grais, Matuta vocabere nostris; 6.546 in portus nato ius erit omne tuo, 6.547 quem nos Portunum, sua lingua Palaemona dicet. 6.548 ite, precor, nostris aequus uterque locis!’ 6.549 annuerat, promissa fides, posuere labores, 6.550 nomina mutarunt: hic deus, illa dea est.
6.637 Te quoque magnifica, Concordia, dedicat aede 6.638 Livia, quam caro praestitit ipsa viro.' ' None
1.337 Cornmeal, and glittering grains of pure salt, 1.338 Were once the means for men to placate the gods. 1.339 No foreign ship had yet brought liquid myrrh 1.340 Extracted from tree’s bark, over the ocean waves: 1.341 Euphrates had not sent incense, nor India balm, 1.342 And the threads of yellow saffron were unknown. 1.343 The altar was happy to fume with Sabine juniper, 1.344 And the laurel burned with a loud crackling. 1.345 He was rich, whoever could add violet 1.346 To garlands woven from meadow flowers. 1.347 The knife that bares the entrails of the stricken bull, 1.348 Had no role to perform in the sacred rites. 1.349 Ceres was first to delight in the blood of the greedy sow, 1.350 Her crops avenged by the rightful death of the guilty creature, 1.351 She learned that in spring the grain, milky with sweet juice, 1.352 Had been uprooted by the snouts of bristling pigs. 1.353 The swine were punished: terrified by that example, 1.354 You should have spared the vine-shoots, he-goat. 1.355 Watching a goat nibbling a vine someone once 1.356 Vented their indignation in these words: 1.357 ‘Gnaw the vine, goat! But when you stand at the altar 1.358 There’ll be something from it to sprinkle on your horns.’ 1.359 Truth followed: Bacchus, your enemy is given you 1.360 To punish, and sprinkled wine flows over its horns. 1.361 The sow suffered for her crime, and the goat for hers: 1.362 But what were you guilty of you sheep and oxen? 1.363 Aristaeus wept because he saw his bees destroyed, 1.364 And the hives they had begun left abandoned. 1.365 His azure mother, Cyrene, could barely calm his grief, 1.366 But added these final words to what she said: 1.367 ‘Son, cease your tears! Proteus will allay your loss, 1.368 And show you how to recover what has perished. 1.369 But lest he still deceives you by changing shape, 1.370 Entangle both his hands with strong fastenings.’ 1.371 The youth approached the seer, who was fast asleep, 1.372 And bound the arms of that Old Man of the Sea. 1.373 He by his art altered his shape and transformed his face, 1.374 But soon reverted to his true form, tamed by the ropes. 1.375 Then raising his dripping head, and sea-green beard, 1.376 He said: ‘Do you ask how to recover your bees? 1.377 Kill a heifer and bury its carcase in the earth, 1.378 Buried it will produce what you ask of me.’ 1.379 The shepherd obeyed: the beast’s putrid corpse 1.380 Swarmed: one life destroyed created thousands. 1.381 Death claims the sheep: wickedly, it grazed the vervain 1.382 That a pious old woman offered to the rural gods. 1.383 What creature’s safe if woolly sheep, and oxen 1.384 Broken to the plough, lay their lives on the altar? 1.385 Persia propitiates Hyperion, crowned with rays, 1.386 With horses, no sluggish victims for the swift god. 1.387 Because a hind was once sacrificed to Diana the twin, 1.388 Instead of Iphigeneia, a hind dies, though not for a virgin now. 1.389 I have seen a dog’s entrails offered to Trivia by Sapaeans, 1.390 Whose homes border on your snows, Mount Haemus. 1.391 A young ass too is sacrificed to the erect rural guardian, 1.392 Priapus, the reason’s shameful, but appropriate to the god. 1.393 Greece, you held a festival of ivy-berried Bacchus, 1.394 That used to recur at the appointed time, every third winter. 1.395 There too came the divinities who worshipped him as Lyaeus, 1.396 And whoever else was not averse to jesting, 1.397 The Pans and the young Satyrs prone to lust, 1.398 And the goddesses of rivers and lonely haunts. 1.399 And old Silenus came on a hollow-backed ass, 1.400 And crimson Priapus scaring the timid birds with his rod. 1.401 Finding a grove suited to sweet entertainment, 1.402 They lay down on beds of grass covered with cloths. 1.403 Liber offered wine, each had brought a garland, 1.404 A stream supplied ample water for the mixing. 1.405 There were Naiads too, some with uncombed flowing hair, 1.406 Others with their tresses artfully bound. 1.407 One attends with tunic tucked high above the knee, 1.408 Another shows her breast through her loosened robe: 1.409 One bares her shoulder: another trails her hem in the grass, 1.410 Their tender feet are not encumbered with shoes. 1.411 So some create amorous passion in the Satyrs, 1.412 Some in you, Pan, brows wreathed in pine. 1.413 You too Silenus, are on fire, insatiable lecher: 1.414 Wickedness alone prevents you growing old. 1.415 But crimson Priapus, guardian and glory of gardens, 1.416 of them all, was captivated by Lotis: 1.417 He desires, and prays, and sighs for her alone, 1.418 He signals to her, by nodding, woos her with signs. 1.419 But the lovely are disdainful, pride waits on beauty: 1.420 She laughed at him, and scorned him with a look. 1.421 It was night, and drowsy from the wine, 1.422 They lay here and there, overcome by sleep. 1.423 Tired from play, Lotis rested on the grassy earth, 1.424 Furthest away, under the maple branches. 1.425 Her lover stood, and holding his breath, stole 1.426 Furtively and silently towards her on tiptoe. 1.427 Reaching the snow-white nymph’s secluded bed, 1.428 He took care lest the sound of his breath escaped. 1.429 Now he balanced on his toes on the grass nearby: 1.430 But she was still completely full of sleep. 1.431 He rejoiced, and drawing the cover from her feet, 1.432 He happily began to have his way with her. 1.433 Suddenly Silenus’ ass braying raucously, 1.434 Gave an untimely bellow from its jaws. 1.435 Terrified the nymph rose, pushed Priapus away, 1.436 And, fleeing, gave the alarm to the whole grove. 1.437 But the over-expectant god with his rigid member, 1.438 Was laughed at by them all, in the moonlight. 1.439 The creator of that ruckus paid with his life, 1.440 And he’s the sacrifice dear to the Hellespontine god. 1.441 You were chaste once, you birds, a rural solace, 1.442 You harmless race that haunt the woodlands, 1.443 Who build your nests, warm your eggs with your wings, 1.444 And utter sweet measures from your ready beaks, 1.445 But that is no help to you, because of your guilty tongues, 1.446 And the gods’ belief that you reveal their thoughts. 1.447 Nor is that false: since the closer you are to the gods, 1.448 The truer the omens you give by voice and flight. 1.449 Though long untouched, birds were killed at last, 1.450 And the gods delighted in the informers’ entrails. 1.451 So the white dove, torn from her mate, 1.452 Is often burned in the Idalian flames: 1.453 Nor did saving the Capitol benefit the goose, 1.454 Who yielded his liver on a dish to you, Inachus’ daughter: 1.455 The cock is sacrificed at night to the Goddess, Night, 1.456 Because he summons the day with his waking cries,
3.669 She used to make coarse cakes with a trembling hand,
5.355 And warns us to use life’s beauty while it’s in bloom: 5.356 The thorn is spurned when the rose has fallen.
6.541 And holier she’d become than a moment before. 6.542 ‘I sing good news, Ino,’ she said, ‘your trials are over, 6.543 Be a blessing to your people for evermore. 6.544 You’ll be a sea goddess, and your son will inhabit ocean. 6.545 Take different names now, among your own waves: 6.546 Greeks will call you Leucothea, our people Matuta: 6.547 Your son will have complete command of harbours, 6.548 We’ll call him Portunus, Palaemon in his own tongue. 6.549 Go, and both be friends, I beg you, of our country!’ 6.550 Ino nodded, and gave her promise. Their trials were over,
6.637 His father showed his paternity by touching the child’ 6.638 Head with fire, and a cap of flames glowed on his hair.' ' None
|6. Ovid, Metamorphoses, 5.341-5.355, 5.359, 5.363, 5.365-5.368, 5.370-5.375, 5.377-5.380, 5.391, 5.409, 5.415, 5.427-5.429, 5.451, 5.468-5.470, 5.474, 5.492, 5.523, 5.525-5.526, 5.551, 5.584, 5.605-5.606, 5.621-5.625, 5.635-5.638, 5.657, 6.104, 6.113-6.114 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ceres • Ceres (Demeter) • Ceres (Demeter),, Hymn to Demeter • Ceres in Lucretius, Vergil, and Ovid
Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 197, 258; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 157, 159; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 37, 63, 64, 69, 70, 86, 142; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 167, 168, 173, 174, 176, 178, 179, 180; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 667
5.341 “Prima Ceres unco glaebam dimovit aratro, 5.342 prima dedit fruges alimentaque mitia terris, 5.343 prima dedit leges: Cereris sunt omnia munus. 5.344 Illa canenda mihi est. Utinam modo dicere possem 5.345 carmina digna dea: certe dea carmine digna est. 5.346 Vasta giganteis ingesta est insula membris 5.347 Trinacris et magnis subiectum molibus urget 5.348 aetherias ausum sperare Typhoea sedes. 5.349 Nititur ille quidem pugnatque resurgere saepe, 5.351 laeva, Pachyne, tibi, Lilybaeo crura premuntur, 5.352 degravat Aetna caput: sub qua resupinus harenas 5.353 eiectat flammamque ferox vomit ore Typhoeus. 5.354 Saepe remoliri luctatur pondera terrae 5.355 oppidaque et magnos devolvere corpore montes.
5.363 depositoque metu, videt hunc Erycina vagantem
5.365 “arma manusque meae, mea, nate, potentia”, dixit, 5.366 “illa, quibus superas omnes, cape tela, Cupido, 5.367 inque dei pectus celeres molire sagittas, 5.368 cui triplicis cessit fortuna novissima regni.
5.370 victa domas ipsumque, regit qui numina ponti. 5.371 Tartara quid cessant? cur non matrisque tuumque 5.372 imperium profers? agitur pars tertia mundi. 5.373 Et tamen in caelo, quae iam patientia nostra est, 5.374 spernimur, ac mecum vires minuuntur Amoris. 5.375 Pallada nonne vides iaculatricemque Dianam
5.377 si patiemur, erit: nam spes adfectat easdem. 5.378 At tu, pro socio, siqua est ea gratia, regno 5.379 iunge deam patruo.” Dixit Venus. Ille pharetram
5.391 perpetuum ver est. Quo dum Proserpina luco
5.427 mente gerit tacita lacrimisque absumitur omnis, 5.428 et quarum fuerat magnum modo numen, in illas 5.429 ossa pati flexus, ungues posuisse rigorem;
5.468 Signa tamen manifesta dedit notamque parenti, 5.469 illo forte loco delapsam in gurgite sacro,
5.525 addere vera placet, non hoc iniuria factum, 5.526 verum amor est; neque erit nobis gener ille pudori,
5.584 corporis erubui, crimenque placere putavi.
5.605 ut fugere accipitrem penna trepidante columbae, 5.606 ut solet accipiter trepidas urgere columbas.
5.621 Mota dea est spissisque ferens e nubibus unam 5.622 me super iniecit. Lustrat caligine tectam 5.623 amnis et ignarus circum cava nubila quaerit. 5.625 et bis “io Arethusa io Arethusa!” vocavit.
5.635 ros cadit, et citius, quam nunc tibi facta renarro, 5.636 in latices mutor. Sed enim cognoscit amatas 5.637 amnis aquas, positoque viri, quod sumpserat, ore 5.638 vertitur in proprias, ut se mihi misceat, undas.
6.104 Europam: verum taurum, freta vera putares.
6.113 aureus ut Danaen, Asopida luserit ignis, 6.114 Mnemosynen pastor, varius Deoida serpens.' ' None
5.341 to Perseus, and confessed his wicked deeds; 5.342 and thus imploring spoke; 5.343 “Remove, I pray, 5.344 O Perseus, thou invincible, remove 5.345 from me that dreadful Gorgon: take away 5.346 the stone-creating countece of thy 5.347 unspeakable Medusa! For we warred 5.348 not out of hatred, nor to gain a throne,' "5.349 but clashed our weapons for a woman's sake.—" '5.351 gave argument for mine. It grieves me not 5.352 to yield, O bravest, only give me life, 5.353 and all the rest be thine.” Such words implored 5.354 the craven, never daring to addre 5.355 his eyes to whom he spoke.
5.363 a monument, that ages may record
5.365 thus always, in the palace where reside 5.366 my father-in-law, that my surrendered spouse 5.367 may soften her great grief when she but see 5.368 the darling image of her first betrothed.”
5.370 where Phineus had turned his trembling face: 5.371 and as he struggled to avert his gaze 5.372 his neck grew stiff; the moisture of his eye 5.373 was hardened into stone.—And since that day 5.374 his timid face and coward eyes and hands, 5.375 forever shall be guilty as in life.
5.377 and sought the confines of his native land; 5.378 together with his bride; which, having reached, 5.379 he punished Proetus—who by force of arm
5.391 there is no limit to your unjust rage.
5.427 that fountain, flowing where the hoof had struck, 5.428 turned round to view the groves of ancient trees; 5.429 the grottoes and the grass bespangled, rich
5.468 he stood, as if to follow, and exclaimed; 5.469 ‘A path for you marks out a way for me.,
5.525 Diana in a cat; Venus in a fish; 5.526 Saturnian Juno in a snow-white cow;
5.584 may be enlarged according to great need.
5.605 a fringe of trees, encircling as a wreath 5.606 its compassed waters, with a leafy veil
5.621 fell from her loosened tunic.—This mishap, 5.622 o perfect was her childish innocence, 5.623 increased her virgin grief.— 5.625 urged on his chariot, and inspired his steeds;
5.635 and Arethusa lies a moon-like pool, 5.636 of silvered narrow horns. There stood the Nymph, 5.637 revered above all others in that land, 5.638 whose name was Cyane. From her that pond
6.104 of all who gaze upon it; — so the threads,
6.113 urrounded Jupiter , on lofty thrones; 6.114 and all their features were so nicely drawn,' ' None
|7. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Ceres • Liber, Libera and Ceres
Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 133; Jenkyns (2013), God, Space, and City in the Roman Imagination, 254
|8. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ceres • Ceres in Lucretius, Vergil, and Ovid
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 177; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 26, 29, 66; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 168, 174; Xinyue (2022), Politics and Divinization in Augustan Poetry, 93, 94
|9. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ceres • Ceres/Demeter
Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 240; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 154
|10. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ceres • Ceres, oldest statue of • Ceres, see also Demeter • Rome, Temple of Ceres • Rome, Temple of Ceres, restored after fire
Found in books: Gorain (2019), Language in the Confessions of Augustine, 90; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 190, 297
|11. Tertullian, To The Heathen, 2.8 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ceres • Daughter of Ceres, return of • Eleusis, soil of, honoured by Queen of Heaven as Ceres
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 174; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 116
2.8 There remains the gentile class of gods among the several nations: these were adopted out of mere caprice, not from the knowledge of the truth; and our information about them comes from the private notions of different races. God, I imagine, is everywhere known, everywhere present, powerful everywhere - an object whom all ought to worship, all ought to serve. Since, then, it happens that even they, whom all the world worships in common, fail in the evidence of their true divinity, how much more must this befall those whom their very votaries have not succeeded in discovering! For what useful authority could possibly precede a theology of so defective a character as to be wholly unknown to fame? How many have either seen or heard of the Syrian Atargatis, the African Cœlestis, the Moorish Varsutina, the Arabian Obodas and Dusaris, or the Norican Belenus, or those whom Varro mentions - Deluentinus of Casinum, Visidianus of Narnia, Numiternus of Atina, or Ancharia of Asculum? And who have any clear notions of Nortia of Vulsinii? There is no difference in the worth of even their names, apart from the human surnames which distinguish them. I laugh often enough at the little coteries of gods in each municipality, which have their honours confined within their own city walls. To what lengths this licence of adopting gods has been pushed, the superstitious practices of the Egyptians show us; for they worship even their native animals, such as cats, crocodiles, and their snake. It is therefore a small matter that they have also deified a man - him, I mean, whom not Egypt only, or Greece, but the whole world worships, and the Africans swear by; about whose state also all that helps our conjectures and imparts to our knowledge the semblance of truth is stated in our own (sacred) literature. For that Serapis of yours was originally one of our own saints called Joseph. The youngest of his brethren, but superior to them in intellect, he was from envy sold into Egypt, and became a slave in the family of Pharaoh king of the country. Importuned by the unchaste queen, when he refused to comply with her desire, she turned upon him and reported him to the king, by whom he is put into prison. There he displays the power of his divine inspiration, by interpreting aright the dreams of some (fellow-prisoners). Meanwhile the king, too, has some terrible dreams. Joseph being brought before him, according to his summons, was able to expound them. Having narrated the proofs of true interpretation which he had given in the prison, he opens out his dream to the king: those seven fat-fleshed and well-favoured cattle signified as many years of plenty; in like manner, the seven lean-fleshed animals predicted the scarcity of the seven following years. He accordingly recommends precautions to be taken against the future famine from the previous plenty. The king believed him. The issue of all that happened showed how wise he was, how invariably holy, and now how necessary. So Pharaoh set him over all Egypt, that he might secure the provision of grain for it, and thenceforth administer its government. They called him Serapis, from the turban which adorned his head. The peck-like shape of this turban marks the memory of his grain-provisioning; while evidence is given that the care of the supplies was all on his head, by the very ears of grain which embellish the border of the head-dress. For the same reason, also, they made the sacred figure of a dog, which they regard (as a sentry) in Hades, and put it under his right hand, because the care of the Egyptians was concentrated under his hand. And they put at his side Pharia, whose name shows her to have been the king's daughter. For in addition to all the rest of his kind gifts and rewards, Pharaoh had given him his own daughter in marriage. Since, however, they had begun to worship both wild animals and human beings, they combined both figures under one form Anubis, in which there may rather be seen clear proofs of its own character and condition enshrined by a nation at war with itself, refractory to its kings, despised among foreigners, with even the appetite of a slave and the filthy nature of a dog. "" None
|12. Vergil, Aeneis, 6.77-6.80
Tagged with subjects: • Ceres
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 254; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 669
6.77 At, Phoebi nondum patiens, immanis in antro 6.78 bacchatur vates, magnum si pectore possit 6.79 excussisse deum; tanto magis ille fatigat 6.80 os rabidum, fera corda domans, fingitque premendo.'' None
6.77 On great Achilles! Thou hast guided me 6.78 Through many an unknown water, where the seas 6.79 Break upon kingdoms vast, and to the tribes 6.80 of the remote Massyli, whose wild land '' None
|13. Vergil, Georgics, 1.1-1.23, 1.145, 1.147-1.148, 2.532-2.537
Tagged with subjects: • Ceres • Ceres in Lucretius, Vergil, and Ovid • Ceres, mother of crops, and Luna • Daughter of Ceres, return of • Eleusis, soil of, honoured by Queen of Heaven as Ceres • Luna, and Ceres • Psyche, prayer of, to Ceres • Selene, and Demeter-Ceres
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 27, 28, 29, 30, 66, 67, 107; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 115, 116; Keith and Myers (2023), Vergil and Elegy. 58; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 173, 174, 177; Xinyue (2022), Politics and Divinization in Augustan Poetry, 93, 94
1.1 Quid faciat laetas segetes, quo sidere terram 1.2 vertere, Maecenas, ulmisque adiungere vitis 1.3 conveniat, quae cura boum, qui cultus habendo 1.4 sit pecori, apibus quanta experientia parcis, 1.5 hinc canere incipiam. Vos, o clarissima mundi 1.6 lumina, labentem caelo quae ducitis annum, 1.7 Liber et alma Ceres, vestro si munere tellus 1.8 Chaoniam pingui glandem mutavit arista, 1.9 poculaque inventis Acheloia miscuit uvis;
1.10 et vos, agrestum praesentia numina, Fauni,
1.11 ferte simul Faunique pedem Dryadesque puellae:
1.12 Munera vestra cano. Tuque o, cui prima frementem
1.13 fudit equum magno tellus percussa tridenti,
1.14 Neptune; et cultor nemorum, cui pinguia Ceae
1.15 ter centum nivei tondent dumeta iuvenci;
1.16 ipse nemus linquens patrium saltusque Lycaei,
1.17 Pan, ovium custos, tua si tibi Maenala curae,
1.18 adsis, o Tegeaee, favens, oleaeque Minerva
1.19 inventrix, uncique puer monstrator aratri, 1.20 et teneram ab radice ferens, Silvane, cupressum, 1.21 dique deaeque omnes, studium quibus arva tueri, 1.22 quique novas alitis non ullo semine fruges, 1.23 quique satis largum caelo demittitis imbrem;
1.145 tum variae venere artes. Labor omnia vicit
1.147 Prima Ceres ferro mortalis vertere terram
1.148 instituit, cum iam glandes atque arbuta sacrae
2.532 Hanc olim veteres vitam coluere Sabini, 2.533 hanc Remus et frater, sic fortis Etruria crevit 2.534 scilicet et rerum facta est pulcherrima Roma, 2.535 septemque una sibi muro circumdedit arces. 2.536 Ante etiam sceptrum Dictaei regis et ante 2.537 inpia quam caesis gens est epulata iuvencis,' ' None
1.1 What makes the cornfield smile; beneath what star 1.2 Maecenas, it is meet to turn the sod 1.3 Or marry elm with vine; how tend the steer; 1.4 What pains for cattle-keeping, or what proof 1.5 of patient trial serves for thrifty bees;— 1.6 Such are my themes. O universal light 1.7 Most glorious! ye that lead the gliding year 1.8 Along the sky, Liber and Ceres mild, 1.9 If by your bounty holpen earth once changed
1.10 Chaonian acorn for the plump wheat-ear,
1.11 And mingled with the grape, your new-found gift,
1.12 The draughts of Achelous; and ye Faun
1.13 To rustics ever kind, come foot it, Faun
1.14 And Dryad-maids together; your gifts I sing.
1.15 And thou, for whose delight the war-horse first' "
1.16 Sprang from earth's womb at thy great trident's stroke," 1.17 Neptune; and haunter of the groves, for whom
1.18 Three hundred snow-white heifers browse the brakes,
1.19 The fertile brakes of 1.20 Thy native forest and Lycean lawns, 1.21 Pan, shepherd-god, forsaking, as the love 1.22 of thine own Maenalus constrains thee, hear 1.23 And help, O lord of
1.145 Holds all the country, whence the hollow dyke
1.147 But no whit the more
1.148 For all expedients tried and travail borne
2.532 Apples, moreover, soon as first they feel 2.533 Their stems wax lusty, and have found their strength, 2.534 To heaven climb swiftly, self-impelled, nor crave 2.535 Our succour. All the grove meanwhile no le 2.536 With fruit is swelling, and the wild haunts of bird 2.537 Blush with their blood-red berries. Cytisu'' None