Tiresias: The Ancient Mediterranean Religions Source Database

8585

Ovid, Fasti, 2.509-2.512
et in tenues oculis evanuit auras; So he commanded and vanished into thin air:
convocat hic populos iussaque verba refert. Proculus gathered the people and reported the command.
templa deo fiunt, collis quoque dictus ab illo est Temples were built for the god, the hill named for him
et referunt certi sacra paterna dies. And on certain days the ancestral rites are re-enacted.

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

6 results
1. Dionysius of Halycarnassus, Roman Antiquities, 2.63.3 (1st cent. BCE - missingth cent. CE) 2.63.3.  He also ordered that Romulus himself, as one who had shown a greatness beyond mortal nature, should be honoured, under the name of Quirinus, by the erection of a temple and by sacrifices throughout the year. For while the Romans were yet in doubt whether divine providence or human treachery had been the cause of his disappearance, a certain man, named Julius, descended from Ascanius, who was a husbandman and of such a blameless life that he would never have told an untruth for his private advantage, arrived in the Forum and said that, as he was coming in from the country, he saw Romulus departing from the city fully armed and that, as he drew near to him, he heard him say these words:
2. Livy, History, 1.16.5-1.16.8 (1st cent. BCE - missingth cent. CE)
3. Ovid, Fasti, 2.487, 2.499-2.508, 2.510-2.601, 3.291-3.346 (1st cent. BCE - missingth cent. CE) 2.487. You said to me: “There’ll be one you’ll raise 2.499. But Julius Proculus was travelling from Alba Longa 2.500. With the moon shining, and having no need of a torch 2.501. When suddenly the hedge to his left moved and shook: 2.502. So that he drew back a step, his hair bristling. 2.503. It seemed to him that Romulus, handsome, more than human 2.504. And finely dressed, stood there, in the centre of the road 2.505. Saying: ‘Prevent the Quirites from mourning me 2.506. And profaning my divinity by their tears: 2.507. Let the pious crowds bring incense and propitiate 2.508. The new god Quirinus, and cultivate their father’s art of war.’ 2.510. Proculus gathered the people and reported the command. 2.511. Temples were built for the god, the hill named for him 2.512. And on certain days the ancestral rites are re-enacted. 2.513. Learn too why this day is called the Feast of Fools. 2.514. The reason for it is trivial but fitting. 2.515. The earth of old was farmed by ignorant men: 2.516. Fierce wars weakened their powerful bodies. 2.517. There was more glory in the sword than the plough: 2.518. And the neglected farm brought its owner little return. 2.519. Yet the ancients sowed corn, corn they reaped 2.520. offering the first fruits of the corn harvest to Ceres. 2.521. Taught by practice they parched it in the flames 2.522. And incurred many losses through their own mistakes. 2.523. Sometimes they’d sweep up burnt ash and not corn 2.524. Sometimes the flames took their huts themselves: 2.525. The oven was made a goddess, Fornax: the farmer 2.526. Pleased with her, prayed she’d regulate the grain’s heat. 2.527. Now the Curio Maximus, in a set form of words, declare 2.528. The shifting date of the Fornacalia, the Feast of Ovens: 2.529. And round the Forum hang many tablets 2.530. On which every ward displays its particular sign. 2.531. Foolish people don’t know which is their ward 2.532. So they hold the feast on the last possible day. 2.533. And the grave must be honoured. Appease your fathers’ 2.534. Spirits, and bring little gifts to the tombs you built. 2.535. Their shades ask little, piety they prefer to costly 2.536. offerings: no greedy deities haunt the Stygian depths. 2.537. A tile wreathed round with garlands offered is enough 2.538. A scattering of meal, and a few grains of salt 2.539. And bread soaked in wine, and loose violets: 2.540. Set them on a brick left in the middle of the path. 2.541. Not that I veto larger gifts, but these please the shades: 2.542. Add prayers and proper words to the fixed fires. 2.543. This custom was brought to your lands, just Latinus 2.544. By Aeneas, a fitting promoter of piety. 2.545. He brought solemn gifts to his father’s spirit: 2.546. From him the people learned the pious rites. 2.547. But once, waging a long war with fierce weapons 2.548. They neglected the Parentalia, Festival of the Dead. 2.549. It did not go unpunished: they say from that ominous day 2.550. Rome grew hot from funeral fires near the City. 2.551. I scarcely believe it, but they say that ancestral spirit 2.552. Came moaning from their tombs in the still of night 2.553. And misshapen spirits, a bodiless throng, howled 2.554. Through the City streets, and through the broad fields. 2.555. Afterwards neglected honour was paid to the tombs 2.556. And there was an end to the portents, and the funerals. 2.557. But while these rites are enacted, girls, don’t marry: 2.558. Let the marriage torches wait for purer days. 2.559. And virgin, who to your mother seem ripe for love 2.560. Don’t let the curved spear comb your tresses. 2.561. Hymen, hide your torches, and carry them far 2.562. From these dark fires! The gloomy tomb owns other torches. 2.563. And hide the gods, closing those revealing temple doors 2.564. Let the altars be free of incense, the hearths without fire. 2.565. Now ghostly spirits and the entombed dead wander 2.566. Now the shadow feeds on the nourishment that’s offered. 2.567. But it only lasts till there are no more days in the month 2.568. Than the feet (eleven) that my metres possess. 2.569. This day they call the Feralia because they bear (ferunt) 2.570. offerings to the dead: the last day to propitiate the shades. 2.571. See, an old woman sitting amongst the girls performs the rite 2.572. of Tacita, the Silent (though she herself is not silent) 2.573. With three fingers, she sets three lumps of incense 2.574. Under the sill, where the little mouse makes its secret path: 2.575. Then she fastens enchanted threads together with dark lead 2.576. And turns seven black beans over and over in her mouth 2.577. And bakes the head of a sprat in the fire, mouth sewn up 2.578. With pitch, pierced right through with a bronze needle. 2.579. She drops wine on it too, and she or her friend 2.580. Drink the wine that’s left, though she gets most. 2.581. On leaving she says: ‘We have sealed up hostile mouth 2.582. And unfriendly tongues’: and the old woman exits drunk. 2.583. You’ll ask at once, who is the goddess Muta?: 2.584. Hear of what I’ve learned from the old men. 2.585. Jupiter, overcome with intense love for Juturna 2.586. Suffered many things a god ought not to bear. 2.587. Now she would hide in the woods among the hazels 2.588. Now she would dive into her sister waters. 2.589. The god called the nymphs who lived in Latium 2.590. And spoke these words in the midst of their throng: 2.591. ‘Your sister is an enemy to herself, and shuns a union 2.592. With the supreme god that would benefit her. 2.593. Take counsel for both: for what would delight me greatly 2.594. Would be a great advantage to your sister. 2.595. When she flees, stop her by the riverbank 2.596. Lest she plunges her body into the waters.’ 2.597. He spoke: all the nymphs of the Tiber agreed 2.598. Those too who haunt your spaces, divine Ilia. 2.599. There was a naiad, named Lara: but her old name 2.600. Was the first syllable twice-repeated, given her 2.601. To mark her failing. Almo, the river-god often said: 3.291. Can teach you the rites of expiation. But they won’t 3.292. Teach them unless compelled: so catch and bind them.’ 3.293. And she revealed the arts by which they could be caught. 3.294. There was a grove, dark with holm-oaks, below the Aventine 3.295. At sight of which you would say: ‘There’s a god within.’ 3.296. The centre was grassy, and covered with green moss 3.297. And a perennial stream of water trickled from the rock. 3.298. Faunus and Picus used to drink there alone. 3.299. Numa approached and sacrificed a sheep to the spring 3.300. And set out cups filled with fragrant wine. 3.301. Then he hid with his people inside the cave. 3.302. The woodland spirits came to their usual spring 3.303. And quenched their dry throats with draughts of wine. 3.304. Sleep succeeded wine: Numa emerged from the icy cave 3.305. And clasped the sleepers’ hands in tight shackles. 3.306. When sleep vanished, they fought and tried to burst 3.307. Their bonds, which grew tighter the more they struggled. 3.308. Then Numa spoke: ‘Gods of the sacred groves, if you accept 3.309. My thoughts were free of wickedness, forgive my actions: 3.310. And show me how the lightning may be averted.’ 3.311. So Numa: and, shaking his horns, so Faunus replied: 3.312. ‘You seek great things, that it’s not right for you to know 3.313. Through our admission: our powers have their limits. 3.314. We are rural gods who rule in the high mountains: 3.315. Jupiter has control of his own weapons. 3.316. You could never draw him from heaven by yourself 3.317. But you may be able, by making use of our aid.’ 3.318. Faunus spoke these words: Picus too agreed 3.319. ‘But remove our shackles,’ Picus added: 3.320. ‘Jupiter will arrive here, drawn by powerful art. 3.321. Cloudy Styx will be witness to my promise.’ 3.322. It’s wrong for men to know what the gods enacted when loosed 3.323. From the snare, or what spells they spoke, or by what art 3.324. They drew Jupiter from his realm above. My song will sing 3.325. of lawful things, such as a poet may speak with pious lips. 3.326. The drew you (eliciunt) from the sky, Jupiter, and later 3.327. Generations now worship you, by the name of Elicius. 3.328. It’s true that the crowns of the Aventine woods trembled 3.329. And the earth sank under the weight of Jove. 3.330. The king’s heart shook, the blood fled from his body 3.331. And the bristling hair stood up stiffly on his head. 3.332. When he regained his senses, he said: ‘King and father 3.333. To the high gods, if I have touched your offering 3.334. With pure hands, and if a pious tongue, too, asks for 3.335. What I seek, grant expiation from your lightning,’ 3.336. The god accepted his prayer, but hid the truth with deep 3.337. Ambiguities, and terrified him with confusing words. 3.338. ‘Sever a head,’ said the god: the king replied; ‘I will 3.339. We’ll sever an onion’s, dug from my garden.’ 3.340. The god added: ‘of a man’: ‘You’ll have the hair,’ 3.341. Said the king. He demanded a life, Numa replied: ‘A fish’s’. 3.342. The god laughed and said: ‘Expiate my lightning like this 3.343. O man who cannot be stopped from speaking with gods. 3.344. And when Apollo’s disc is full tomorrow 3.345. I’ll give you sure pledges of empire.’ 3.346. He spoke, and was carried above the quaking sky
4. Ovid, Metamorphoses, 14.814 (1st cent. BCE - missingth cent. CE)
5. Plutarch, Romulus, 28.1-28.3 (1st cent. CE - 2nd cent. CE) 28.1. At this pass, then, it is said that one of the patricians, a man of noblest birth, and of the most reputable character, a trusted and intimate friend also of Romulus himself, and one of the colonists from Alba, Julius Proculus by name, Cf. Livy, i. 16, 5-8. went into the forum and solemnly swore by the most sacred emblems before all the people that, as he was travelling on the road, he had seen Romulus coming to meet him, fair and stately to the eye as never before, and arrayed in bright and shining armour. 28.2. He himself, then, affrighted at the sight, had said: O King, what possessed thee, or what purpose hadst thou, that thou hast left us patricians a prey to unjust and wicked accusations, and the whole city sorrowing without end at the loss of its father? Whereupon Romulus had replied: It was the pleasure of the gods, 0 Proculus, from whom I came, that I should be with mankind only a short time, and that after founding a city destined to be the greatest on earth for empire and glory, I should dwell again in heaven. So farewell, and tell the Romans that if they practise self-restraint, and add to it valour, they will reach the utmost heights of human power. And I will be your propitious deity, Quirinus. 28.3. These things seemed to the Romans worthy of belief, from the character of the man who related them, and from the oath which he had taken; moreover, some influence from heaven also, akin to inspiration, laid hold upon their emotions, for no man contradicted Proculus, but all put aside suspicion and calumny and prayed to Quirinus, and honoured him as a god.
6. Plutarch, Sulla, 27.2 (1st cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
achilles,posthumous marriage to polyxena	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
aetiology	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
apollonia	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
aventine hill,rome	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
bona dea and hercules,inclusion/exclusion in religious practices and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
cult	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
daimons	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
debates	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141
deification,ascent to heavens	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141, 142
divine origins	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141
divine support,by mars	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141
dyrrhachium	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
ennius	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141, 142
epiphany,of romulus-quirinus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141, 142
eulogy	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141
faunus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
foundation,of cults	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
founder,of rome	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141
hypsipyle,as female exemplum of pietas	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
inspiration	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
intertextuality,of philomela and procne in ovids metamorphoses	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
intertextuality,of tacita/muta/lara story in ovids fasti	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
intertextuality	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 142
isis in ovids metamorphoses ,agency of telethusa in	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
italy	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
jupiter,elicius	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
jupiter	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
juturna	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
lamentation,mourning	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 142
lara/muta/tacita	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
magical ritual	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
mars	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141
matralia and cult of mater matuta,foundational agenda of	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
muta/tacita/lara	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
numa	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
nymph	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
ovids poems,metamorphoses	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141
philomela and procne,challenge to male/state/familial authority in	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
philomela and procne,tacita/muta/lara story and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
picus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
pietas	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
poetry and ritual,link between	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
polyxena	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
proculus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
remus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141
ritual and poetry,link between	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
romulus,deified,quirinus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141, 142
romulus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141, 142; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
satyr	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
sulla,lucius cornelius	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
supplicatio,supportive	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141
supplicatio,suspicious	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141
tacita/muta/lara	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
varro	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 141
vergil,aeneid,tacita/muta/lara,ovids account of,in fasti	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
war dead,burial of,social unity and cohesion,female ritual as force for	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
womens rituals and agency in roman literature,poetry and ritual,link between	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
womens rituals and agency in roman literature,transgression of normative gender framing in'	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
womens rituals and agency in roman literature	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222