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Tiresias: The Ancient Mediterranean Religions Source Database



8585
Ovid, Fasti, 1.6


en tibi devoto numine dexter ades.Receiving with favour the homage I pay you.


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

12 results
1. Callimachus, Aetia, 1.23-1.24 (4th cent. BCE - 3rd cent. BCE)

2. Cicero, On Divination, 1.12, 2.82 (2nd cent. BCE - 1st cent. BCE)

1.12. Quae est autem gens aut quae civitas, quae non aut extispicum aut monstra aut fulgora interpretantium aut augurum aut astrologorum aut sortium (ea enim fere artis sunt) aut somniorum aut vaticinationum (haec enim duo naturalia putantur) praedictione moveatur? Quarum quidem rerum eventa magis arbitror quam causas quaeri oportere. Est enim vis et natura quaedam, quae tum observatis longo tempore significationibus, tum aliquo instinctu inflatuque divino futura praenuntiat. Quare omittat urguere Carneades, quod faciebat etiam Panaetius requirens, Iuppiterne cornicem a laeva, corvum ab dextera canere iussisset. Observata sunt haec tempore inmenso et in significatione eventis animadversa et notata. Nihil est autem, quod non longinquitas temporum excipiente memoria prodendisque monumentis efficere atque adsequi possit. 2.82. Quae autem est inter augures conveniens et coniuncta constantia? Ad nostri augurii consuetudinem dixit Ennius: Tum tonuit laevum bene tempestate serena. At Homericus Aiax apud Achillem querens de ferocitate Troianorum nescio quid hoc modo nuntiat: Prospera Iuppiter his dextris fulgoribus edit. Ita nobis sinistra videntur, Graiis et barbaris dextra meliora. Quamquam haud ignoro, quae bona sint, sinistra nos dicere, etiamsi dextra sint; sed certe nostri sinistrum nominaverunt externique dextrum, quia plerumque id melius videbatur. 1.12. Now — to mention those almost entirely dependent on art — what nation or what state disregards the prophecies of soothsayers, or of interpreters of prodigies and lightnings, or of augurs, or of astrologers, or of oracles, or — to mention the two kinds which are classed as natural means of divination — the forewarnings of dreams, or of frenzy? of these methods of divining it behoves us, I think, to examine the results rather than the causes. For there is a certain natural power, which now, through long-continued observation of signs and now, through some divine excitement and inspiration, makes prophetic announcement of the future. [7] Therefore let Carneades cease to press the question, which Panaetius also used to urge, whether Jove had ordered the crow to croak on the left side and the raven on the right. Such signs as these have been observed for an unlimited time, and the results have been checked and recorded. Moreover, there is nothing which length of time cannot accomplish and attain when aided by memory to receive and records to preserve. 1.12. The Divine Will accomplishes like results in the case of birds, and causes those known as alites, which give omens by their flight, to fly hither and thither and disappear now here and now there, and causes those known as oscines, which give omens by their cries, to sing now on the left and now on the right. For if every animal moves its body forward, sideways, or backward at will, it bends, twists, extends, and contracts its members as it pleases, and performs these various motions almost mechanically; how much easier it is for such results to be accomplished by a god, whose divine will all things obey! 2.82. Moreover, there is no uniformity, and no consistent and constant agreement between augurs. Ennius, speaking with reference to the Roman system of augury, said:Then on the left, from out a cloudless sky,Joves thunder rolled its goodly omen forth.But Homers Ajax, in complaining to Achilles of some ferocious deed or other of the Trojans, speaks in this wise:For their success Jove thunders on the right.So we regard signs on the left as best — Greeks and barbarians, those on the right. And yet I am aware that we call favourable signs sinistra, or left-hand signs, even though they may be on the right. Undoubtedly our ancestors in choosing the left side and foreign nations the right were both influenced by what experience had shown them was the more favourable quarter in most cases.
3. Germanicus Caesar, Aratea, 3, 16 (1st cent. BCE - 1st cent. CE)

4. Ovid, Amores, 3.15.17 (1st cent. BCE - 1st cent. CE)

5. Ovid, Ars Amatoria, 1.203-1.205 (1st cent. BCE - 1st cent. CE)

6. Ovid, Epistulae Ex Ponto, 4.8.63-4.8.64 (1st cent. BCE - 1st cent. CE)

7. Ovid, Fasti, 1.1-1.5, 1.7-1.290, 1.293-1.310, 1.315-1.316, 1.637-1.652, 4.79-4.84, 4.827-4.832, 6.793-6.794, 6.812 (1st cent. BCE - 1st cent. CE)

1.1. I’ll speak of divisions of time throughout the Roman year 1.2. Their origins, and the stars that set beneath the earth and rise. 1.4. And direct the voyage of my uncertain vessel: 1.7. Here you’ll revisit the sacred rites in the ancient texts 1.9. And here you’ll find the festivals of your House 1.10. And see your father’s and your grandfather’s name: 1.14. And those days that he added to the sacred rites. 1.17. Be kind to me, and you’ll empower my verse: 1.18. My wit will stand or fall by your glance. 1.19. My page trembles, judged by a learned prince 1.20. As if it were being read by Clarian Apollo. 1.25. If it’s right and lawful, a poet, guide the poet’s reins 1.27. When Rome’s founder established the calendar 1.28. He determined there’d be ten months in every year. 1.29. You knew more about swords than stars, Romulus, surely 1.30. Since conquering neighbours was your chief concern. 1.31. Yet there’s a logic that might have possessed him 1.32. Caesar, and that might well justify his error. 1.33. He held that the time it takes for a mother’s womb 1.34. To produce a child, was sufficient for his year. 1.35. For as many months also, after her husband’s funeral 1.36. A widow maintains signs of mourning in her house. 1.37. So Quirinus in his ceremonial robes had that in view 1.38. When he decreed his year to an unsophisticated people. 1.39. Mars’ month, March, was the first, and Venus’ April second: 1.40. She was the mother of the race, and he its father. 1.41. The third month May took its name from the old (maiores) 1.42. The fourth, June, from the young (iuvenes), the rest were numbered. 1.43. But Numa did not neglect Janus and the ancestral shades 1.44. And therefore added two months to the ancient ten. 1.45. Yet lest you’re unaware of the laws of the various days 1.46. Know Dawn doesn’t always bring the same observances. 1.47. Those days are unlawful (nefastus) when the praetor’s three word 1.48. May not be spoken, lawful (fastus) when law may be enacted. 1.49. But don’t assume each day maintains its character throughout: 1.50. What’s now a lawful day may have been unlawful at dawn: 1.51. Since once the sacrifice has been offered, all is acceptable 1.52. And the honoured praetor is then allowed free speech. 1.53. There are those days, comitiales, when the people vote: 1.54. And the market days that always recur in a nine-day cycle. 1.56. While a larger white ewe-lamb falls to Jupiter on the Ides: 1.57. The Nones though lack a tutelary god. After all these days 1.63. See how Janus appears first in my song 1.64. To announce a happy year for you, Germanicus. 1.67. Be favourable to the leaders, whose labours win 1.69. Be favourable to the senate and Roman people 1.71. A prosperous day dawns: favour our thoughts and speech! 1.72. Let auspicious words be said on this auspicious day. 1.73. Let our ears be free of lawsuits then, and banish 1.74. Mad disputes now: you, malicious tongues, cease wagging! 1.75. See how the air shines with fragrant fire 1.76. And Cilician grains crackle on lit hearths! 1.77. The flame beats brightly on the temple’s gold 1.78. And spreads a flickering light on the shrine’s roof. 1.79. Spotless garments make their way to Tarpeian Heights 1.80. And the crowd wear the colours of the festival: 1.81. Now the new rods and axes lead, new purple glows 1.82. And the distinctive ivory chair feels fresh weight. 1.83. Heifers that grazed the grass on Faliscan plains 1.84. Unbroken to the yoke, bow their necks to the axe. 1.85. When Jupiter watches the whole world from his hill 1.86. Everything that he sees belongs to Rome. 1.87. Hail, day of joy, and return forever, happier still 1.88. Worthy to be cherished by a race that rules the world. 1.102. Over the days, and remember my speech. 1.103. The ancients called me Chaos (since I am of the first world): 1.105. The clear air, and the three other elements 1.106. Fire, water, earth, were heaped together as one. 1.107. When, through the discord of its components 1.108. The mass dissolved, and scattered to new regions 1.109. Flame found the heights: air took a lower place 1.110. While earth and sea sank to the furthest depth. 1.111. Then I, who was a shapeless mass, a ball 1.112. Took on the appearance, and noble limbs of a god. 1.113. Even now, a small sign of my once confused state 1.114. My front and back appear just the same. 1.117. Whatever you see: sky, sea, clouds, earth 1.118. All things are begun and ended by my hand. 1.119. Care of the vast world is in my hands alone 1.120. And mine the goverce of the turning pole. 1.121. When I choose to send Peace, from tranquil houses 1.122. Freely she walks the roads, and ceaselessly: 1.123. The whole world would drown in bloodstained slaughter 1.124. If rigid barriers failed to hold war in check. 1.129. With salt: on his sacrificial lips I’m Patulcius 1.130. And then again I’m called Clusius. 1.135. Every doorway has two sides, this way and that 1.136. One facing the crowds, and the other the Lares: 1.141. You see Hecate’s faces turned in three directions 1.171. Next I said: ‘Why, while I placate other gods, Janus 1.172. Do I bring the wine and incense first to you?’ 1.173. He replied: ‘So that through me, who guard the threshold 1.174. You can have access to whichever god you please.’ 1.181. When the temples and ears of the gods are open 1.209. But ever since Fortune, here, has raised her head 1.210. And Rome has brushed the heavens with her brow 1.223. We too delight in golden temples, however much 1.224. We approve the antique: such splendour suits a god. 1.225. We praise the past, but experience our own times: 1.226. Yet both are ways worthy of being cultivated.’ 1.229. ‘Indeed I’ve learned much: but why is there a ship’s figure 1.230. On one side of the copper as, a twin shape on the other?’ 1.231. ‘You might have recognised me in the double-image’ 1.232. He said, ‘if length of days had not worn the coin away. 1.233. The reason for the ship is that the god of the sickle 1.234. Wandering the globe, by ship, reached the Tuscan river. 1.235. I remember how Saturn was welcomed in this land: 1.236. Driven by Jupiter from the celestial regions. 1.243. Here, where Rome is now, uncut forest thrived 1.244. And all this was pasture for scattered cattle. 1.249. Justice had not yet fled from human sin 1.250. (She was the last deity to leave the earth) 1.251. Shame without force, instead of fear, ruled the people 1.260. He at once retold the warlike acts of Oebalian Tatius 1.261. And how the treacherous keeper, Tarpeia, bribed with bracelets 1.262. Led the silent Sabines to the heights of the citadel. 1.277. ‘But why hide in peace, and open your gates in war?’ 1.278. He swiftly gave me the answer that I sought: 1.279. ‘My unbarred gate stands open wide, so that when 1.280. The people go to war the return path’s open too.’ 1.281. I bar it in peacetime so peace cannot depart: 1.282. And by Caesar’s will I shall be long closed.’ 1.283. He spoke, and raising his eyes that looked both ways 1.284. He surveyed whatever existed in the whole world. 1.285. There was peace, and already a cause of triumph, Germanicus 1.286. The Rhine had yielded her waters up in submission to you. 1.287. Janus, make peace and the agents of peace eternal 1.288. And grant the author may never abandon his work. 1.289. Now for what I’ve learned from the calendar itself: 1.290. The senate dedicated two temples on this day. 1.295. What prevents me speaking of the stars, and their rising 1.296. And setting? That was a part of what I’ve promised. 1.297. Happy minds that first took the trouble to consider 1.298. These things, and to climb to the celestial regions! 1.299. We can be certain that they raised their head 1.300. Above the failings and the homes of men, alike. 1.301. Neither wine nor lust destroyed their noble natures 1.302. Nor public business nor military service: 1.303. They were not seduced by trivial ambitions 1.304. Illusions of bright glory, nor hunger for great wealth. 1.305. They brought the distant stars within our vision 1.306. And subjected the heavens to their genius. 1.307. So we reach the sky: there’s no need for Ossa to be piled 1.308. On Olympus, or Pelion’s summit touch the highest stars. 1.309. Following these masters I too will measure out the skies 1.310. And attribute the wheeling signs to their proper dates. 1.315. Should the Nones be here, rain from dark cloud 1.316. Will be the sign, at the rising of the Lyre. 1.637. Near where lofty Moneta lifts her noble stairway: 1.638. Concord, you will gaze on the Latin crowd’s prosperity 1.639. Now sacred hands have established you. 1.640. Camillus, conqueror of the Etruscan people 1.641. Vowed your ancient temple and kept his vow. 1.642. His reason was that the commoners had armed themselves 1.643. Seceding from the nobles, and Rome feared their power. 1.644. This latest reason was a better one: revered Leader, Germany 1.645. offered up her dishevelled tresses, at your command: 1.646. From that, you dedicated the spoils of a defeated race 1.647. And built a shrine to the goddess that you yourself worship. 1.648. A goddess your mother honoured by her life, and by an altar 4.827. So spoke the king: ‘Be with me, as I found my City 4.828. Jupiter, Father Mavors, and Mother Vesta: 4.829. And all you gods, whom piety summons, take note. 4.830. Let my work be done beneath your auspices. 4.831. May it last long, and rule a conquered world 4.832. All subject, from the rising to the setting day.’ 6.793. Next day the Lares are granted a sanctuary in the place 6.794. Where endless wreaths are twined by skilful hands. 6.812. O ornament, O lady worthy of that sacred house!’
8. Vergil, Aeneis, 2.388, 4.576-4.579, 8.302, 12.187-12.194 (1st cent. BCE - 1st cent. BCE)

2.388. hosts of thy kindred die, and fateful change 4.576. was thine, when from the towering citadel 4.577. the whole shore seemed alive, the sea itself 4.578. in turmoil with loud cries! Relentless Love 4.579. to what mad courses may not mortal hearts 8.302. and dropped the huge rock which was pendent there 12.187. of the unarmed, and sit them there at gaze 12.189. But Juno, peering from that summit proud 12.190. which is to-day the Alban (though that time 12.191. nor name nor fame the hallowed mountain knew) 12.192. urveyed the plain below and fair array 12.193. of Trojan and Laurentine, by the walls 12.194. of King Latinus. Whereupon straightway
9. Vergil, Georgics, 2.476 (1st cent. BCE - 1st cent. BCE)

2.476. of their hard tooth, whose gnawing scars the stem.
10. Macrobius, Saturnalia, 1.12.16 (4th cent. CE - 5th cent. CE)

11. Macrobius, Saturnalia, 1.12.16 (4th cent. CE - 5th cent. CE)

12. Manilius, Astronomica, 1.10



Subjects of this text:

subject book bibliographic info
aeneas Keith and Myers, Vergil and Elegy (2023) 177
aetiology, origins, causae Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1, 62
allusion Keith and Myers, Vergil and Elegy (2023) 177
antiquarian literature Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 62
apollo Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 102
aratus Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 102
astronomy, stars, catasterism Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 62, 102
astronomy, stars Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 62, 98, 102
augural usage Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 57
augury Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 101
augustan religious innovations Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1
augustus, deification Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98
augustus Keith and Myers, Vergil and Elegy (2023) 177
bonus Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 57
calendar Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1, 62
callimachus Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98, 107
carmentis Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1
concordia augusta Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1
condere and derivatives in fasti Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 80
deification, ascent to heavens Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98, 101, 102, 107
dexter Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 57
divine support, by mars Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 101
divine support, of caesar augustus Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 101
divine support Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 102, 107
divinity (of a mortal) Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98, 101, 107
ennius Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 62
epiphany, of germanicus Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 102
euhemerus, euhemeristic Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98
eulogy Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98, 101
exile, of ovid Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1, 102
exile poetry of ovid Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1, 98, 101
fas Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98
festivals, carmentalia Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1
festivals, imperial Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 107
festivals, of concordia on the forum Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1
festivals Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1, 62
gaius caesar Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 101
germanicus Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1, 98, 107; Keith and Myers, Vergil and Elegy (2023) 177
hercules Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 62, 98
home Keith and Myers, Vergil and Elegy (2023) 177
honorific titles, augustus as pater patriae Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 107
humour Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1
imperial family Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 101, 107
intermediality Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 62
intertextuality Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 107
inventions, of gods Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98
irony, ironic Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1, 102
irony Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 57
irreverence Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1
iustitia virgo Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 107
janus Keith and Myers, Vergil and Elegy (2023) 177
jupiter, poetry beginning from Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 80
jupiter Keith and Myers, Vergil and Elegy (2023) 177
laevus Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 57
liber Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98
livia drusilla, julia augusta Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98
lucius caesar Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 101
maiestas, maiestas Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98
manilius Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98, 102, 107
mars Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 101
muse, muses Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 62, 102, 107
muses Keith and Myers, Vergil and Elegy (2023) 177
numen Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 101, 107
offerings, sacrificial rituals Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 107
offerings, votive offering, votum Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 101, 107
ovid Keith and Myers, Vergil and Elegy (2023) 177
ovids poems, ars amatoria Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 101
ovids poems, epistulae ex ponto Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98, 101, 107
ovids poems, metamorphoses Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98
ovids poems, phaenomena Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 102
ovids poems, tristia Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 101
pax augusta Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 62, 107
poetic creation and its metaphors, sailing Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 102
poetic usage Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 57
ptolemies, berenice ii Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 98
revisions of the fasti Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1
rituals Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1, 107
rome Keith and Myers, Vergil and Elegy (2023) 177
romulus, as writer Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 80
scythia Keith and Myers, Vergil and Elegy (2023) 177
slenderness, λεπτότης Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 107
souls Keith and Myers, Vergil and Elegy (2023) 177
surgat opus as poetic beginning Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 80
temples, of concordia augusta Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1
temples, of hercules musarum Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 62
temples, of janus Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1
tiber Keith and Myers, Vergil and Elegy (2023) 177
tiberian Keith and Myers, Vergil and Elegy (2023) 177
tiberius Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 1, 98, 102
triumph Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 62
vates, inspired poet Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 102, 107
vergil, introduction of new usage' Hickson, Roman prayer language: Livy and the Aneid of Vergil (1993) 57
vergil Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 107