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Tiresias: The Ancient Mediterranean Religions Source Database



7468
Lucan, Pharsalia, 5.86-5.224


nanWhat spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came.


nanWhat spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came.


nanWhat spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came.


nanWhat spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came.


nanWhat spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came.


nanWhat spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came.


nanWhat spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came.


nanWhat spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came.


nanWhat spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came.


nanWhat spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came.


nanCaught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak Of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain:


nanCaught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak Of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain:


nanCaught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak Of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain:


nanCaught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak Of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain:


nanCaught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak Of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain:


nanCaught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak Of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain:


nanCaught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak Of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain:


nanCaught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak Of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain:


nanCaught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak Of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain:


nanCaught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak Of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain:


nanOf things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this


nanOf things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this


nanOf things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this


nanOf things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this


nanOf things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this


nanOf things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this


nanOf things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this


nanOf things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this


nanOf things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this


nanOf things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this


nanOur centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death.


nanOur centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death.


nanOur centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death.


nanOur centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death.


nanOur centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death.


nanOur centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death.


nanOur centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death.


nanOur centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death.


nanOur centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death.


nanOur centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death.


nanThese tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits


nanThese tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits


nanThese tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits


nanThese tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits


nanThese tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits


nanThese tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits


nanThese tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits


nanThese tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits


nanThese tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits


nanThese tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits


nanSought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path Of Phoebus; or the ancient Sibyl's books


nanSought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path Of Phoebus; or the ancient Sibyl's books


nanSought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path Of Phoebus; or the ancient Sibyl's books


nanSought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path Of Phoebus; or the ancient Sibyl's books


nanSought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path Of Phoebus; or the ancient Sibyl's books


nanSought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path Of Phoebus; or the ancient Sibyl's books


nanSought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path Of Phoebus; or the ancient Sibyl's books


nanSought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path Of Phoebus; or the ancient Sibyl's books


nanSought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path Of Phoebus; or the ancient Sibyl's books


nanSought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path Of Phoebus; or the ancient Sibyl's books


nanDisclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath Of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet


nanDisclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath Of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet


nanDisclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath Of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet


nanDisclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath Of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet


nanDisclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath Of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet


nanDisclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath Of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet


nanDisclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath Of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet


nanDisclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath Of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet


nanDisclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath Of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet


nanDisclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath Of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet


nanThe priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault


nanThe priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault


nanThe priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault


nanThe priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault


nanThe priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault


nanThe priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault


nanThe priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault


nanThe priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault


nanThe priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault


nanThe priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault


nanProclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, Of this world-war, this tumult of mankind


nanProclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, Of this world-war, this tumult of mankind


nanProclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, Of this world-war, this tumult of mankind


nanProclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, Of this world-war, this tumult of mankind


nanProclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, Of this world-war, this tumult of mankind


nanProclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, Of this world-war, this tumult of mankind


nanProclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, Of this world-war, this tumult of mankind


nanProclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, Of this world-war, this tumult of mankind


nanProclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, Of this world-war, this tumult of mankind


nanProclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, Of this world-war, this tumult of mankind


nanThine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame Of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance


nanThine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame Of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance


nanThine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame Of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance


nanThine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame Of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance


nanThine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame Of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance


nanThine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame Of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance


nanThine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame Of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance


nanThine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame Of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance


nanThine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame Of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance


nanThine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame Of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance


nanShe whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire Of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest


nanShe whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire Of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest


nanShe whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire Of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest


nanShe whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire Of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest


nanShe whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire Of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest


nanShe whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire Of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest


nanShe whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire Of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest


nanShe whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire Of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest


nanShe whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire Of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest


nanShe whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire Of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest


nanGroaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome.


nanGroaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome.


nanGroaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome.


nanGroaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome.


nanGroaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome.


nanGroaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome.


nanGroaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome.


nanGroaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome.


nanGroaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome.


nanGroaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome.


nanE'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free


nanE'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free


nanE'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free


nanE'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free


nanE'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free


nanBetween the western belt and that which bounds The furthest east, midway Parnassus rears His double summit: to the Bromian god And Paean consecrate, to whom conjoined The Theban band leads up the Delphic feast On each third year. This mountain, when the sea Poured o'er the earth her billows, rose alone, By one high peak scarce master of the waves, Parting the crest of waters from the stars. There, to avenge his mother, from her home


nanBetween the western belt and that which bounds The furthest east, midway Parnassus rears His double summit: to the Bromian god And Paean consecrate, to whom conjoined The Theban band leads up the Delphic feast On each third year. This mountain, when the sea Poured o'er the earth her billows, rose alone, By one high peak scarce master of the waves, Parting the crest of waters from the stars. There, to avenge his mother, from her home


nanBetween the western belt and that which bounds The furthest east, midway Parnassus rears His double summit: to the Bromian god And Paean consecrate, to whom conjoined The Theban band leads up the Delphic feast On each third year. This mountain, when the sea Poured o'er the earth her billows, rose alone, By one high peak scarce master of the waves, Parting the crest of waters from the stars. There, to avenge his mother, from her home


nanBetween the western belt and that which bounds The furthest east, midway Parnassus rears His double summit: to the Bromian god And Paean consecrate, to whom conjoined The Theban band leads up the Delphic feast On each third year. This mountain, when the sea Poured o'er the earth her billows, rose alone, By one high peak scarce master of the waves, Parting the crest of waters from the stars. There, to avenge his mother, from her home


nanChased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide?


nanChased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide?


nanChased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide?


nanChased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide?


nanChased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide?


nanChased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide?


nanChased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide?


nanChased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide?


nanChased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide?


nanChased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide?


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

10 results
1. Hebrew Bible, Jeremiah, 15.16, 20.7 (8th cent. BCE - 5th cent. BCE)

15.16. נִמְצְאוּ דְבָרֶיךָ וָאֹכְלֵם וַיְהִי דבריך [דְבָרְךָ] לִי לְשָׂשׂוֹן וּלְשִׂמְחַת לְבָבִי כִּי־נִקְרָא שִׁמְךָ עָלַי יְהוָה אֱלֹהֵי צְבָאוֹת׃ 20.7. פִּתִּיתַנִי יְהוָה וָאֶפָּת חֲזַקְתַּנִי וַתּוּכָל הָיִיתִי לִשְׂחוֹק כָּל־הַיּוֹם כֻּלֹּה לֹעֵג לִי׃ 15.16. Thy words were found, and I did eat them; And Thy words were unto me a joy and the rejoicing of my heart; Because Thy name was called on me, O LORD God of hosts." 20.7. O LORD, Thou hast enticed me, and I was enticed, Thou hast overcome me, and hast prevailed; I am become a laughing-stock all the day, Every one mocketh me."
2. Aeschylus, Agamemnon, 1201-1212, 1200 (6th cent. BCE - 5th cent. BCE)

1200. πόντου πέραν τραφεῖσαν ἀλλόθρουν πόλιν 1200. — That thou, beyond sea reared, a strange-tongued city
3. Cicero, On Divination, 1.38, 1.79 (2nd cent. BCE - 1st cent. BCE)

1.38. Idem iam diu non facit. Ut igitur nunc in minore gloria est, quia minus oraculorum veritas excellit, sic tum nisi summa veritate in tanta gloria non fuisset. Potest autem vis illa terrae, quae mentem Pythiae divino adflatu concitabat, evanuisse vetustate, ut quosdam evanuisse et exaruisse amnes aut in alium cursum contortos et deflexos videmus. Sed, ut vis, acciderit; magna enim quaestio est; modo maneat id, quod negari non potest, nisi omnem historiam perverterimus, multis saeclis verax fuisse id oraculum. 1.79. Quid? amores ac deliciae tuae, Roscius, num aut ipse aut pro eo Lanuvium totum mentiebatur? Qui cum esset in cunabulis educareturque in Solonio, qui est campus agri Lanuvini, noctu lumine apposito experrecta nutrix animadvertit puerum dormientem circumplicatum serpentis amplexu. Quo aspectu exterrita clamorem sustulit. Pater autem Roscii ad haruspices rettulit, qui responderunt nihil illo puero clarius, nihil nobilius fore. Atque hanc speciem Pasiteles caelavit argento et noster expressit Archias versibus. Quid igitur expectamus? an dum in foro nobiscum di immortales, dum in viis versentur, dum domi? qui quidem ipsi se nobis non offerunt, vim autem suam longe lateque diffundunt, quam tum terrae cavernis includunt, tum hominum naturis implicant. Nam terrae vis Pythiam Delphis incitabat, naturae Sibyllam. Quid enim? non videmus, quam sint varia terrarum genera? ex quibus et mortifera quaedam pars est, ut et Ampsancti in Hirpinis et in Asia Plutonia, quae vidimus, et sunt partes agrorum aliae pestilentes, aliae salubres, aliae, quae acuta ingenia gigt, aliae, quae retunsa; quae omnia fiunt et ex caeli varietate et ex disparili adspiratione terrarum. 1.38. Therefore, as at present its glory has waned because it is no longer noted for the truth of its prophecies, so formerly it would not have enjoyed so exalted a reputation if it had not been trustworthy in the highest degree. Possibly, too, those subterraneous exhalations which used to kindle the soul of the Pythian priestess with divine inspiration have gradually vanished in the long lapse of time; just as within our own knowledge some rivers have dried up and disappeared, while others, by winding and twisting, have changed their course into other channels. But explain the decadence of the oracle as you wish, since it offers a wide field for discussion, provided you grant what cannot be denied without distorting the entire record of history, that the oracle at Delphi made true prophecies for many hundreds of years. [20] 1.79. And what about your beloved and charming friend Roscius? Did he lie or did the whole of Lanuvium lie for him in telling the following incident: In his cradle days, while he was being reared in Solonium, a plain in the Lanuvian district, his nurse suddenly awoke during the night and by the light of a lamp observed the child asleep with a snake coiled about him. She was greatly frightened at the sight and gave an alarm. His father referred the occurrence to the soothsayers, who replied that the boy would attain unrivalled eminence and glory. Indeed, Pasiteles has engraved the scene in silver and our friend Archias has described it in verse.Then what do we expect? Do we wait for the immortal gods to converse with us in the forum, on the street, and in our homes? While they do not, of course, present themselves in person, they do diffuse their power far and wide — sometimes enclosing it in caverns of the earth and sometimes imparting it to human beings. The Pythian priestess at Delphi was inspired by the power of the earth and the Sibyl by that of nature. Why need you marvel at this? Do we not see how the soils of the earth vary in kind? Some are deadly, like that about Lake Ampsanctus in the country of the Hirpini and that of Plutonia in Asia, both of which I have seen. Even in the same neighbourhood, some parts are salubrious and some are not; some produce men of keen wit, others produce fools. These diverse effects are all the result of differences in climate and differences in the earths exhalations.
4. Cicero, On The Nature of The Gods, 2.12 (2nd cent. BCE - 1st cent. BCE)

2.12. The augur's office is one of high dignity; surely the soothsayer's art also is divinely inspired. Is not one who considers these and countless similar facts compelled to admit that the gods exist? If there be persons who interpret the will of certain beings, it follows that those beings must themselves exist; but there are persons who interpret the will of the gods; therefore we must admit that the gods exist. But perhaps it may be argued that not all prophecies come true. Nor do all sick persons get well, but that does not prove that there is no art of medicine. Signs of future events are manifested by the gods; men may have mistaken these signs, but the fault lay with man's powers of inference, not with the divine nature. "Hence the main issue is agreed among all men of all nations, inasmuch as all have engraved in their minds an innate belief that the gods exist.
5. Diodorus Siculus, Historical Library, 16.26 (1st cent. BCE - 1st cent. BCE)

16.26. 1.  Since I have mentioned the tripod, I think it not inopportune to recount the ancient story which has been handed down about it. It is said that in ancient times goats discovered the oracular shrine, on which account even to this day the Delphians use goats preferably when they consult the oracle.,2.  They say that the manner of its discovery was the following. There is a chasm at this place where now is situated what is known as the "forbidden" sanctuary, and as goats had been wont to feed about this because Delphi had not as yet been settled, invariably any goat that approached the chasm and peered into it would leap about in an extraordinary fashion and utter a sound quite different from what it was formerly wont to emit.,3.  The herdsman in charge of the goats marvelled at the strange phenomenon and having approached had the same experience as the goats, for the goats began to act like beings possessed and the goatherd began to foretell future events. After this as the report was bruited among the people of the vicinity concerning the experience of those who approached the chasm, an increasing number of persons visited the place and, as they all tested it because of its miraculous character, whosoever approached to spot became inspired. For these reasons the oracle came to be regarded as a marvel and to be considered the prophecy-giving shrine of Earth.,4.  For some time all who wished to obtain a prophecy approached the chasm and made their prophetic replies to one another; but later, since many were leaping down into the chasm under the influence of their frenzy and all disappeared, it seemed best to the dwellers in that region, in order to eliminate the risk, to station one woman there as a single prophetess for all and to have the oracles told through her. And for her a contrivance was devised which she could safely mount, then become inspired and give prophecies to those who so desired.,5.  And this contrivance has three supports and hence was called a tripod, and, I dare say, all the bronze tripods which are constructed even to this day are made in imitation of this contrivance. In what manner, then, the oracle was discovered and for what reasons the tripod was devised I think I have told at sufficient length.,6.  It is said that in ancient times virgins delivered the oracles because virgins have their natural innocence intact and are in the same case as Artemis; for indeed virgins were alleged to be well suited to guard the secrecy of disclosures made by oracles. In more recent times, however, people say that Echecrates the Thessalian, having arrived at the shrine and beheld the virgin who uttered the oracle, became enamoured of her because of her beauty, carried her away with him and violated her; and that the Delphians because of this deplorable occurrence passed a law that in future a virgin should no longer prophesy but that an elderly woman of fifty should declare the oracles and that she should be dressed in the costume of a virgin, as a sort of reminder of the prophetess of olden times. Such are the details of the legend regarding the discovery of the oracle; and now we shall turn to the activities of olden times.
6. Lucan, Pharsalia, 5.75-5.78, 5.86-5.99, 5.101-5.227 (1st cent. CE - 1st cent. CE)

7. New Testament, Acts, 16.16-16.19 (1st cent. CE - 2nd cent. CE)

16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers.
8. Lucian, Alexander The False Prophet, 19, 10 (2nd cent. CE - 2nd cent. CE)

10. This difference of opinion did not last long, and Alexander prevailed. Discovering, however, that a use might, after all, be made of Chalcedon, they went there first, and in the temple of Apollo, the oldest in the place, they buried some brazen tablets, on which was the statement that very shortly Asclepius, with his father Apollo[1], would pay a visit to Pontus, and take up his abode at Abonoteichos[2]. The discovery of the tablets took place as arranged, and the news flew through Bithynia and Pontus[3], first of all, naturally, to Abonoteichos. The people of that place at once resolved to raise a temple and lost no time in digging the foundations. Cocconas was now left at Chalcedon, engaged in composing certain ambiguous crabbed oracles. He shortly afterward died, I believe, of a viper’s bite. [1] Asclepius and Apollo | Asclepius is a hero and god of medicine in ancient Greek religion and mythology. He is the son of Apollo. [2] Abonoteichos | A coin that was struck during the reign of Antoninus Pius for the Abonoteichiteans has the figure of the Emperor on one side and on the reverse two serpents, the one seeming to whisper something in the ear of the other. It is a possibility that this coin was struck to perpetuate the arrival of these two divinities at Abonoteichos. To indicate by the symbol on the coin, that the new Aesculapius had received his prophetic gift immediately from his father Apollo.25) [3] Bithynia and Pontus | Bithynia, Paphlagonia, and Pontus were the three northern provinces of Lesser Asia, or those bordering on Euxine Sea. Sometimes the two latter together are called Pontus. In Lucian's time, they were all three under one sole governor general or proconsul. [4] Map of Bithynia and Pontus |
9. Origen, Against Celsus, 7.3-7.4 (3rd cent. CE - 3rd cent. CE)

7.3. Celsus goes on to say of us: They set no value on the oracles of the Pythian priestess, of the priests of Dodona, of Clarus, of Branchid, of Jupiter Ammon, and of a multitude of others; although under their guidance we may say that colonies were sent forth, and the whole world peopled. But those sayings which were uttered or not uttered in Judea, after the manner of that country, as indeed they are still delivered among the people of Phœnicia and Palestine - these they look upon as marvellous sayings, and unchangeably true. In regard to the oracles here enumerated, we reply that it would be possible for us to gather from the writings of Aristotle and the Peripatetic school not a few things to overthrow the authority of the Pythian and the other oracles. From Epicurus also, and his followers, we could quote passages to show that even among the Greeks themselves there were some who utterly discredited the oracles which were recognised and admired throughout the whole of Greece. But let it be granted that the responses delivered by the Pythian and other oracles were not the utterances of false men who pretended to a divine inspiration; and let us see if, after all, we cannot convince any sincere inquirers that there is no necessity to attribute these oracular responses to any divinities, but that, on the other hand, they may be traced to wicked demons- to spirits which are at enmity with the human race, and which in this way wish to hinder the soul from rising upwards, from following the path of virtue, and from returning to God in sincere piety. It is said of the Pythian priestess, whose oracle seems to have been the most celebrated, that when she sat down at the mouth of the Castalian cave, the prophetic Spirit of Apollo entered her private parts; and when she was filled with it, she gave utterance to responses which are regarded with awe as divine truths. Judge by this whether that spirit does not show its profane and impure nature, by choosing to enter the soul of the prophetess not through the more becoming medium of the bodily pores which are both open and invisible, but by means of what no modest man would ever see or speak of. And this occurs not once or twice, which would be more permissible, but as often as she was believed to receive inspiration from Apollo. Moreover, it is not the part of a divine spirit to drive the prophetess into such a state of ecstasy and madness that she loses control of herself. For he who is under the influence of the Divine Spirit ought to be the first to receive the beneficial effects; and these ought not to be first enjoyed by the persons who consult the oracle about the concerns of natural or civil life, or for purposes of temporal gain or interest; and, moreover, that should be the time of clearest perception, when a person is in close intercourse with the Deity. 7.4. Accordingly, we can show from an examination of the sacred Scriptures, that the Jewish prophets, who were enlightened as far as was necessary for their prophetic work by the Spirit of God, were the first to enjoy the benefit of the inspiration; and by the contact - if I may so say - of the Holy Spirit they became clearer in mind, and their souls were filled with a brighter light. And the body no longer served as a hindrance to a virtuous life; for to that which we call the lust of the flesh it was deadened. For we are persuaded that the Divine Spirit mortifies the deeds of the body, and destroys that enmity against God which the carnal passions serve to excite. If, then, the Pythian priestess is beside herself when she prophesies, what spirit must that be which fills her mind and clouds her judgment with darkness, unless it be of the same order with those demons which many Christians cast out of persons possessed with them? And this, we may observe, they do without the use of any curious arts of magic, or incantations, but merely by prayer and simple adjurations which the plainest person can use. Because for the most part it is unlettered persons who perform this work; thus making manifest the grace which is in the word of Christ, and the despicable weakness of demons, which, in order to be overcome and driven out of the bodies and souls of men, do not require the power and wisdom of those who are mighty in argument, and most learned in matters of faith.
10. John Chrysostom, Homilies On 1 Corinthians, 29.12.1 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
aeschylus Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
apollo, of god and israel (marriage metaphor) Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57
apollo Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 244; Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57, 122
appius claudius pulcher Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
ars (art) Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
aviaries Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
bakis Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
bees Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
caesar Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
cassandra Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
christianity Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
cicero, m. tullius Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
classical period Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
combat myth Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
daimons Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
de re publica (cicero) Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
de re rustica (varro), allegory in Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
de re rustica (varro), dialogue form in Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
de re rustica (varro), dinner parties in Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
de re rustica (varro), engagement with ciceros dialogues Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
de re rustica (varro), etymologies in Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
de re rustica (varro), moralizing in Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
delphi Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215; Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57, 122
divination Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215; Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 244; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 341, 342, 343, 344, 345
dynamis Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 341
ecstasy/frenzy (prophetic) Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
epic Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
glossolalia (speaking in tongues) Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 345
herodotus Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
jeremiah Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57
julius caesar Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 341
lucan Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
lucullus, l. licinius Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
merula, cornelius Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
meter Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
nero Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
nymphs Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
oracles Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 341
paganism Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 244
paul, saint Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 345
pleasure and delight, excessive pursuit of Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
plutarch Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
politics Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
pompey Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 341
priest Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
priestesses Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57, 122
priests Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
production and profit, as primary goal of pastio villatica (animal husbandry of the villa) Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
production and profit, bifurcation from pleasure Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
production and profit, ethics of Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
pythia Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
pythia (see priestesses) Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57, 122
rhetorical devices' Keener, First-Second Corinthians (2005) 100
roman imperial period Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
senate (roman) Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
sibyl Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
sibyls, cumaean sibyl Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57
tripod Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 215
veianii (brothers) Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 204
violence) Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122
violence, divine violence Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57
violence, sexual violence Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57
violence Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57, 122
virgil Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57
war Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 122