Tiresias: The Ancient Mediterranean Religions Source Database

8585

Ovid, Fasti, 2.134
moenia, tu dederas transilienda Remo. Mighty: you made such as Remus could leap across.

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

6 results
1. Augustus, Res Gestae Divi Augusti, 35 (1st cent. BCE - 1st cent. CE)
2. Horace, Epodes, 7.17-7.20 (1st cent. BCE - 1st cent. BCE)
3. Ovid, Fasti, 1.587-1.616, 2.3-2.4, 2.47-2.54, 2.59, 2.61, 2.122, 2.127-2.133, 2.135-2.148, 2.153-2.192, 2.267-2.380, 4.843-4.848, 5.471-5.472 (1st cent. BCE - missingth cent. CE) 1.587. offers to the flames the entrails of a gelded ram: 1.588. All the provinces were returned to our people 1.589. And your grandfather was given the name Augustus. 1.590. Read the legends on wax images in noble halls 1.591. Such titles were never bestowed on men before. 1.592. Here Africa named her conqueror after herself: 1.593. Another witnesses to Isaurian or Cretan power tamed: 1.594. This makes glory from Numidians, that Messana 1.595. While the next drew his fame from Numantia. 1.596. Drusus owed his death and glory to Germany – 1.597. Alas, how brief that great virtue was! 1.598. If Caesar was to take his titles from the defeated 1.599. He would need as many names as tribes on earth. 1.600. Some have earned fame from lone enemies 1.601. Named from a torque won or a raven-companion. 1.602. Pompey the Great, your name reflects your deeds 1.603. But he who defeated you was greater still. 1.604. No surname ranks higher than that of the Fabii 1.605. Their family was called Greatest for their services. 1.606. Yet these are human honours bestowed on all. 1.607. Augustus alone has a name that ranks with great Jove. 1.608. Sacred things are called august by the senators 1.609. And so are temples duly dedicated by priestly hands. 1.610. From the same root comes the word augury 1.611. And Jupiter augments things by his power. 1.612. May he augment our leader’s empire and his years 1.613. And may the oak-leaf crown protect his doors. 1.614. By the god’s auspices, may the father’s omen 1.615. Attend the heir of so great a name, when he rules the world. 1.616. When the third sun looks back on the past Ides 2.47. Yet (lest you err, through ignorance of their old order) 2.48. Though January is the first month, and was before 2.49. February that follows was once last in the ancient year. 2.50. And your worship, Terminus, closed the sacred rites. 2.51. The month of Janus came first, being the entrance (janua): 2.52. This month was last, sacred to the last rites of the dead. 2.53. Afterwards the Decemvirs are thought to have brought together 2.54. These months that had been parted by a wide interval of time. 2.59. All the rest would have similarly fallen in ruins 2.61. Under whose rule the shrines are untouched by age: 2.127. Sacred Father of the Country, this title has been conferred 2.128. On you, by the senate, the people, and by us, the knights. 2.129. Events had already granted it. Tardily you received 2.130. Your true title, you’d long been Father of the World. 2.131. You have on earth the name that Jupiter owns to 2.132. In high heaven: you are father of men, he of gods. 2.133. Romulus, give way: Caesar by his care makes your wall 2.138. Caesar possesses all beneath Jupiter’s heavens. 2.139. You raped married women: under Caesar they are ordered 2.140. To be chaste: you permitted the guilty your grove: he forbids them. 2.141. Force was acceptable to you: under Caesar the laws flourish. 2.142. You had the title Master: he bears the name of Prince. 2.143. Remus accused you, while he pardons his enemies. 2.144. Your father deified you: he deified his father. 2.146. And pours the gods flowing nectar mixed with water 2.153. On the third night, you will see straight away 2.154. That the Bear Keeper Bootes’ feet have emerged. 2.155. Callisto was one of the Hamadryads, among 2.156. The sacred band of the huntress Diana. 2.157. She laid her hand on the goddess’ bow, saying: 2.158. ‘Bear witness, bow I touch, to my virginity.’ 2.159. Cynthia praised the vow: ‘Keep faith with that 2.160. And you will be first among my companions.’ 2.161. She’d have kept her vow, if she’d not been beautiful: 2.162. She was wary of men, but sinned with Jupiter. 2.163. Phoebe had hunted many creatures through the woods 2.164. And was returning home at noon, or shortly after. 2.165. As she reached a grove (a dense grove dark with holm-oak 2.166. With a deep fount of cool water at its centre) 2.167. She said: ‘Arcadian virgin, let’s bathe here in the woods.’ 2.168. The girl blushed at the false title of virgin. 2.169. Diana spoke to the nymphs, and they undressed. 2.170. Callisto was ashamed, and gave bashful signs of delay. 2.171. Removing her tunic, her swollen belly 2.172. Gave clear witness to the burden she carried. 2.173. The goddess spoke to her, saying: ‘Daughter of Lycaon 2.174. Oath-breaker, leave the virgin band, do not defile pure waters.’ 2.175. Ten times the moon completed her full orb 2.176. When she, thought to be virgin, became a mother. 2.177. Juno, wounded, raged, and altered the girl’s form. 2.178. What would you? Jupiter had ravished her against her will. 2.179. And seeing in his victim a shameful animal face 2.180. Juno said: ‘Let Jupiter enjoy her embraces now!’ 2.181. She who had been loved by highest Jove 2.182. Roamed the wild mountains as a shaggy she-bear. 2.183. The boy she conceived furtively was adolescent 2.184. When the mother met the child she had born. 2.185. She reared, wildly, and growled, as if she knew him: 2.186. Growling was his mother’s only mode of speech. 2.187. The boy, unknowing, would have pierced her with his sharp spear 2.188. But they were both caught up into the heavenly mansions. 2.189. They shine as neighbouring constellations: first the Bear 2.190. Then the Bear-keeper takes shape behind her back. 2.191. Still, Juno, Saturn’s daughter, rages and begs grey Tethy 2.192. Never to wash the Maenalian Bear with her waters. 2.281. So we worship the god, and the priest perform 2.282. The rites the Pelasgians brought in the ancient way. 2.305. By chance Tirynthian Hercules was walking with Omphale 2.306. His mistress, and Faunus saw them from a high ridge. 2.307. He saw and burned. ‘Mountain spirits,’ he said 2.308. ‘No more of your company: she will be my passion.’ 2.309. As the Maeonian girl went by her fragrant hair streamed 2.310. Over her shoulders, her breast was bright with gold: 2.311. A gilded parasol protected her from warm sunlight 2.312. One Herculean hands, indeed, held over her. 2.313. Now she came to Bacchus’ grove, and Tmolus’ vineyard 2.314. While dew-wet Hesperus rode his dusky steed. 2.315. She entered a cave roofed with tufa and natural rock 2.316. And there was a babbling stream at its entrance. 2.317. While her attendants were preparing food and wine 2.318. She clothed Hercules in her own garments. 2.319. She gave him thin vests dyed in Gaetulian purple 2.320. Gave him the elegant zone that had bound her waist. 2.321. The zone was too small for his belly, and he unfastened 2.322. The clasps of the vests to thrust out his great hands. 2.323. He fractured her bracelets, not made for such arms 2.324. And his giant feet split the little shoes. 2.325. She took up his heavy club, and the lion’s pelt 2.326. And those lesser weapons lodged in their quiver. 2.327. So dressed, they feasted, and gave themselves to sleep 2.328. Resting on separate couches set next to one another 2.329. Because they were preparing to celebrate the rite 2.330. of the discoverer of the vine, with purity, at dawn. 2.331. It was midnight. What will unruly love not dare? 2.332. Faunus came through the dark to the dewy cave 2.333. And seeing the servants lost in drunken slumber 2.334. Had hopes of their master also being fast asleep. 2.335. Entering, as a reckless lover, he roamed around 2.336. Following his cautious outstretched hands. 2.337. He reached the couches spread as beds, by touch 2.338. And this first omen of the future was bright. 2.339. When he felt the bristling tawny lion-skin 2.340. However, he drew back his hand in terror 2.341. And recoiled, frozen with fear, as a traveller, troubled 2.342. Will draw back his foot on seeing a snake. 2.343. Then he touched the soft coverings of the next couch 2.344. And its deceptive feel misled him. 2.345. He climbed in, and reclined on the bed’s near side 2.346. And his swollen cock was harder than horn. 2.347. But pulling up the lower hem of the tunic 2.348. The legs there were bristling with thick coarse hair. 2.349. The Tirynthian hero fiercely repelled another attempt 2.350. And down fell Faunus from the heights of the couch. 2.351. At the noise, Omphale called for her servants, and light: 2.352. Torches appeared, and events became clear. 2.353. Faunus groaned from his heavy fall from the high couch 2.354. And could barely lift his limbs from the hard ground. 2.355. Hercules laughed, as did all who saw him lying there 2.356. And the Lydian girl laughed too, at her lover. 2.357. Betrayed by his clothing: so the god hates clothe 2.358. That trick the eye, and calls the naked to his rites. 4.843. With his shovel: Remus sank, bloodied, to the stony ground. 4.844. When the king heard, he smothered his rising tears 4.845. And kept the grief locked in his heart. 4.846. He wouldn’t weep in public, but set an example of fortitude 4.847. Saying: ‘So dies the enemy who shall cross my walls.’ 4.848. But he granted him funeral honours, and couldn’t 5.471. Savage Celer, wounded, may you yield your cruel spirit 5.472. And bloodstained as I am, sink beneath the earth.
4. Suetonius, Augustus, 31.4 (1st cent. CE - 2nd cent. CE)
5. Cassius Dio, Roman History, 37.24.1-37.24.2, 51.20.4 (2nd cent. CE - 3rd cent. CE) 37.24.1.  All of this took place in the course of time. Temporarily the Romans had a respite from war for the remainder of the year, so that they even held the so‑called augurium salutis after a very long interval. This is a kind of augury, which is in the nature of an inquiry whether the god permits them to ask for prosperity for the people, as if it were unholy even to ask for it until permission is granted. 37.24.2.  It was observed on that day of each year on which no army was going out to war, or was preparing itself against any foes, or was fighting a battle. For this reason, amid the constant perils, especially those of civil strife, it was not observed. For it was very difficult for them in any case to determine accurately upon a day free from all such disturbances 51.20.4.  Now Caesar accepted all but a few of these honours, though he expressly requested that one of them, the proposal that the whole population of the city should go out to meet him, should not be put into effect. Nevertheless, the action which pleased him more than all the decrees was the closing by the senate of the gates of Janus, implying that all their wars had entirely ceased, and the taking of the augurium salutis, which at this time fallen into disuse for the reasons I have mentioned.
6. Servius, Commentary On The Aeneid, 1.292 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
actium,actian,actiaca	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
aeneas	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123
aetiology,origins,causae	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198
ancilia,the salian shields	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198
antithesis	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 199
apollo	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
astronomy,stars,catasterism	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123
astronomy,stars	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123
augurium salutis	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 261
augury,augustus and	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 261
augustus,and augury	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 261
augustus	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 261
cadmus,and pastoral setting	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 24
calendar,caesars reform ('45\u202fbce)"	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123
calendar	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198
callimachus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198
celer	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123
concordia,concord	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72, 199
concordia augusta	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
corona civica	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 199
cosmogony,in ovid	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 24
deification,ascent to heavens	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123
distancing,(divine) charisma	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198, 199
doubt	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198
emotions	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123
ennius	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123
eulogy	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72, 198, 199
festivals,of ara pacis augustae (30 march) with janus and salus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
festivals,salian festival	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198
fortuna	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
forum augustum	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72, 198
founder	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 199
honorific titles,augustus as pater patriae	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198, 199
honorific titles,of augustus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198, 199
humour	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123
immortality,of mamurius	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198
imperial family	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
intermediality	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
intertextuality	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198
julius caesar,deification,divinity	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123
julius caesar	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 199
jupiter	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 199
laurel	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
mamurius	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198
mark antony	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72, 123
memory	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
nonnus,dionysiaca	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 24
numen	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
octavian	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 261
offerings,sacrificial rituals	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
ovid,metamorphoses	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 24
ovids poems,amores	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198
ovids poems,ars amatoria	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198
pax augusta	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
piety,pietas	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123
pompey	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 261
prayer	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
ratio	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 261
remus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72, 123, 199
roman hegemony	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123
romulus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72, 123; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 261
salii	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198
salus,well-being	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
samos	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 261
saviour	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 199
securitas	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
self-fashioning	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 198, 199
senate	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 261
slave	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 199
temples,of concordia augusta	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
theocritus,idyll	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 24
tiberius	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72
typhonomachy,and plouto	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 24
typhonomachy,and typhon	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 24
tyranny,tyrant	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 199
valerius messalla rufus,m.	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 261
vergil	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123
walls'	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 261
war,weapons (arma)	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 72, 123