Tiresias: The Ancient Mediterranean Religions Source Database

8585

Ovid, Fasti, 2.557-2.568

dum tamen haec fiunt, viduae cessate puellae:

But while these rites are enacted, girls, don’t marry:

expectet puros pinea taeda dies

Let the marriage torches wait for purer days.

nec tibi, quae cupidae matura videbere matri

And virgin, who to your mother seem ripe for love

comat virgineas hasta recurva comas.

Don’t let the curved spear comb your tresses.

conde tuas, Hymenaee, faces et ab ignibus atris

Hymen, hide your torches, and carry them far

aufer! habent alias maesta sepulchra faces.

From these dark fires! The gloomy tomb owns other torches.

di quoque templorum foribus celentur opertis

And hide the gods, closing those revealing temple doors

ture vacent arae stentque sine igne foci.

Let the altars be free of incense, the hearths without fire.

nunc animae tenues et corpora functa sepulcris

Now ghostly spirits and the entombed dead wander

errant, nunc posito pascitur umbra cibo.

Now the shadow feeds on the nourishment that’s offered.

nec tamen haec ultra, quam tot de mense supersint

But it only lasts till there are no more days in the month

Luciferi, quot habent carmina nostra pedes

Than the feet (eleven) that my metres possess.

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

2 results

1. Varro, On The Latin Language, 6.13 (2nd cent. BCE - 1st cent. BCE)

2. Ovid, Fasti, 2.509-2.556, 2.558-2.639, 2.641-2.642, 2.645-2.658, 2.667, 2.669-2.672, 2.679-2.684, 5.441, 5.444-5.450, 5.457-5.465, 5.470-5.472, 5.476, 5.479-5.480, 5.485-5.492, 5.517-5.518, 5.549-5.596, 5.605-5.618 (1st cent. BCE - missingth cent. CE)

2.509. So he commanded and vanished into thin air: 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. 2.558. 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: 2.602. ‘Daughter, hold your tongue,’ but she still did not. 2.603. As soon as she reached the pools of her sister Juturna 2.604. She said: ‘Flee these banks’, and spoke Jupiter’s words. 2.605. She even went to Juno, and showing pity for married women 2.606. Said: ‘Your husband loves the naiad Juturna.’ 2.607. Jupiter was angered, and tearing that tongue from her mouth 2.608. That she had used so immoderately, called Mercury to him: 2.609. ‘Lead her to the shadows: that place is fitting for the silent. 2.610. She shall be a nymph, but of the infernal marshes.’ 2.611. Jove’s order was obeyed. On the way they reached a grove: 2.612. Then it was they say that she pleased the god who led her. 2.613. He prepared to force her, with a glance instead of word 2.614. She pleaded, trying to speak from her mute lips. 2.615. Heavy with child, she bore twins who guard the crossroads 2.616. The Lares, who keep watch forever over the City. 2.617. The next day has its name, Caristia, from our dear (cari) kin 2.618. When a throng of relations gathers to the family gods. 2.619. It’s surely pleasant to turn our faces to the living 2.620. Once away from our relatives who have perished 2.621. And after so many lost, to see those of our blood 2.622. Who remain, and count the degrees of kinship. 2.623. Let the innocent come: let the impious brother be far 2.624. Far from here, and the mother harsh to her children 2.625. He whose father’s too long-lived, who weighs his mother’s years 2.626. The cruel mother-in-law who crushes the daughter-in-law she hates. 2.627. Be absent Tantalides, Atreus, Thyestes: and Medea, Jason’s wife: 2.628. Ino who gave parched seeds to the farmers: 2.629. And Procne, her sister, Philomela, and Tereus cruel to both 2.630. And whoever has gathered wealth by wickedness. 2.631. Virtuous ones, burn incense to the gods of the family 2.632. (Gentle Concord is said to be there on this day above all) 2.633. And offer food, so the robed Lares may feed from the dish 2.634. Granted to them as a mark of esteem, that pleases them. 2.635. Then when moist night invites us to calm slumber 2.636. Fill the wine-cup full, for the prayer, and say: 2.637. ‘Health, health to you, worthy Caesar, Father of the Country!’ 2.638. And let there be pleasant speech at the pouring of wine. 2.639. When night has passed, let the god be celebrated 2.641. Terminus, whether a stone or a stump buried in the earth 2.642. You have been a god since ancient times. 2.645. An altar’s made: here the farmer’s wife herself 2.646. Brings coals from the warm hearth on a broken pot. 2.647. The old man cuts wood and piles the logs with skill 2.648. And works at setting branches in the solid earth. 2.649. Then he nurses the first flames with dry bark 2.650. While a boy stands by and holds the wide basket. 2.651. When he’s thrown grain three times into the fire 2.652. The little daughter offers the sliced honeycombs. 2.653. Others carry wine: part of each is offered to the flames: 2.654. The crowd, dressed in white, watch silently. 2.655. Terminus, at the boundary, is sprinkled with lamb’s blood 2.656. And doesn’t grumble when a sucking pig is granted him. 2.657. Neighbours gather sincerely, and hold a feast 2.658. And sing your praises, sacred Terminus: 2.667. What happened when the new Capitol was built? 2.669. But as the ancients tell, Terminus remained in the shrine 2.670. Where he was found, and shares the temple with great Jupiter. 2.671. Even now there’s a small hole in the temple roof 2.672. So he can see nothing above him but stars. 2.679. There’s a track that takes people to the Laurentine fields 2.680. The kingdom once sought by Aeneas, the Trojan leader: 2.681. The sixth milestone from the City, there, bears witne 2.682. To the sacrifice of a sheep’s entrails to you, Terminus. 2.683. The lands of other races have fixed boundaries: 2.684. The extent of the City of Rome and the world is one. 5.441. He says this nine times without looking back: the shade 5.444. And asks the spirit to leave his house. 5.445. When nine times he’s cried: ‘Ancestral spirit, depart,’ 5.446. He looks back, and believes the sacred rite’s fulfilled. 5.447. Why the day’s so called, and the origin of the name 5.448. Escapes me: that’s for some god to discover. 5.449. Mercury, son of the Pleiad, explain it to me, by your 5.450. Potent wand: you’ve often seen Stygian Jove’s halls. 5.457. Then at twilight they returned home grieving 5.458. And flung themselves on the hard couch, just as it lay. 5.459. The bloodstained ghost of Remus seemed to stand 5.460. By the bed, speaking these words in a faint murmur: 5.461. ‘Behold, I who was half, the other part of your care 5.462. See what I am, and know what I was once! 5.463. If the birds had signalled the throne was mine 5.464. I might have been highest, ruling over the people 5.465. Now I’m an empty phantom, gliding from the fire: 5.470. O how gentle she was in comparison! 5.471. Savage Celer, wounded, may you yield your cruel spirit 5.472. And bloodstained as I am, sink beneath the earth. 5.476. To signal a day of celebration in my honour.’ 5.479. When the phantom fleeing dispelled their sleep 5.480. They both told the king of his brother’s words. 5.485. And soon the silent spirits were called Lemures too: 5.486. That’s the meaning of the word, that’s its force. 5.487. And the ancients closed the temples on these days 5.488. As you see them shut still at the season of the dead. 5.489. It’s a time when it’s not suitable for widows or virgin 5.490. To wed: she who marries then won’t live long. 5.491. And if you attend to proverbs, then, for that reason too 5.492. People say unlucky women wed in the month of May. 5.517. Recovering his wits, he sacrificed the ox that ploughed 5.518. His meagre land, and roasted it in a great fire: 5.549. Why does bright day, presaged by the Morning Star 5.550. Lift its radiance more swiftly from the ocean waves? 5.551. Am I wrong, or did weapons clash? I’m not: they clashed 5.552. Mars comes, giving the sign for war as he comes. 5.553. The Avenger himself descends from the sky 5.554. To view his shrine and honours in Augustus’ forum. 5.555. The god and the work are mighty: Mar 5.556. Could not be housed otherwise in his son’s city. 5.557. The shrine is worthy of trophies won from Giants: 5.558. From it the Marching God initiates fell war 5.559. When impious men attack us from the East 5.560. Or those from the setting sun must be conquered. 5.561. The God of Arms sees the summits of the work 5.562. And approves of unbeaten gods holding the heights. 5.563. He sees the various weapons studding the doors 5.564. Weapons from lands conquered by his armies. 5.565. Here he views Aeneas bowed by his dear burden 5.566. And many an ancestor of the great Julian line: 5.567. There he views Romulus carrying Acron’s weapon 5.568. And famous heroes’ deeds below their ranked statues. 5.569. And he sees Augustus’ name on the front of the shrine 5.570. And reading ‘Caesar’ there, the work seems greater still. 5.571. He had vowed it as a youth, when dutifully taking arms: 5.572. With such deeds a Prince begins his reign. 5.573. Loyal troops standing here, conspirators over there 5.574. He stretched his hand out, and spoke these words: 5.575. ‘If the death of my ‘father’ Julius, priest of Vesta 5.576. Gives due cause for this war, if I avenge for both 5.577. Come, Mars, and stain the sword with evil blood 5.578. And lend your favour to the better side. You’ll gain 5.579. A temple, and be called the Avenger, if I win.’ 5.580. So he vowed, and returned rejoicing from the rout. 5.581. Nor is he satisfied to have earned Mars that name 5.582. But seeks the standards lost to Parthian hands 5.583. That race protected by deserts, horses, arrows 5.584. Inaccessible, behind their encircling rivers. 5.585. The nation’s pride had been roused by the death 5.586. of the Crassi, when army, leader, standards all were lost. 5.587. The Parthians kept the Roman standards, ornament 5.588. of war, and an enemy bore the Roman eagle. 5.589. That shame would have remained, if Italy’s power 5.590. Had not been defended by Caesar’s strong weapons. 5.591. He ended the old reproach, a generation of disgrace: 5.592. The standards were regained, and knew their own. 5.593. What use now the arrows fired from behind your backs 5.594. Your deserts and your swift horses, you Parthians? 5.595. You carry the eagles home: offer your unstrung bows: 5.596. Now you no longer own the emblems of our shame. 5.605. The day before the Ides is marked by Taurus lifting 5.606. His starry muzzle. The sign’s explained by a familiar tale. 5.607. Jupiter, as a bull, offered his back to a Tyrian girl 5.608. And carried horns on his deceptive forehead. 5.609. Europa grasped his hair in her right hand, her drapery 5.610. In her left, while fear itself lent her fresh grace. 5.611. The breeze filled her dress, ruffled her blonde hair: 5.612. Sidonian girl, like that, you were fit to be seen by Jove. 5.613. often girlishly she withdrew her feet from the sea 5.614. Fearing the touch of the leaping billows: 5.615. often the god knowingly plunged his back in the waves 5.616. So that she’d cling to his neck more tightly. 5.617. Reaching shore, the god was no longer a bull 5.618. Jupiter stood there, without the horns.

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
actium,actian,actiaca	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
aetiology,origins,causae	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
alexander the great	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
ancestors	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
apollo	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
augustan religious innovations	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
augustus,deification	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
augustus,divi filius	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
bona dea and hercules,inclusion/exclusion in religious practices and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
caristia	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
closeness to the gods,of augustus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
concordia,concord	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
corpse	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
creation	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
dead,cult of the	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
death,unavoidability	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
deification,ascent to heavens	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
deification,heroes,individuals	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
di manes	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93, 224; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
dies,parentales	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
dissonances	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
distancing,(divine) charisma	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
egypt	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
emotions,happiness	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
emperor cult	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
epiphany,of romulus-quirinus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
eulogy	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93, 224
fate	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
feast days	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
february	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
feralia,lemuria	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
feralia,rosalia	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
feralia	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
festivals,caristia	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
festivals,feralia	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
festivals,parentalia	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
festivals,terminalia	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
flesh,bred	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
forum iulium	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
founder,of rome	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
freed persons	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
funerary epigraphy	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
funerary monuments	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
heroization,individuals as heroes	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
honorific titles,augustus as pater patriae	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
hypsipyle,as female exemplum of pietas	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
immortality,of gods,boundaries between gods and humans	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
imperial family	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
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
iohannes lydus	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
isis in ovids metamorphoses ,agency of telethusa in	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
january	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
julius caesar	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
juno,mater regina	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
juno,sospita	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
jupiter	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
juturna	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
lara/muta/tacita	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
lara	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
lares	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
lares augusti	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
lemuria	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
lex,acilia	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
lupercalia	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
magical ritual	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
magistrates and calendar	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
mark antony	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
marriage	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
matralia and cult of mater matuta,foundational agenda of	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
may	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
mercury	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
months in the fasti,february	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
moon phases and juno	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
morality,moralistic language	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
mummification	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
mundus patet	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
muta/tacita/lara	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
nundinum	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
ovid	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
pan	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
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
pietas	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
piety,pietas	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
plutarch	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
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
pompey the great	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
prayer	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
religious innovations	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93, 224
ritual and poetry,link between	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
rituals,funerary	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
rome	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
romulus,deified,quirinus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93
romulus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 93; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
sacrifice	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
supplicatio,supportive	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
supplicatio,suspicious	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
tacita,dea muta	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
tacita/muta/lara	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
temples,closed	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
testamentum lingonis	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
theoi katachthonioi	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
tiberius,emperor	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
tombs,expenses	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
tombs	Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 118
underworld	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
vergil,aeneid,tacita/muta/lara,ovids account of,in fasti	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
war,weapons (arma)	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
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
year,ten-month year	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72