Tiresias: The Ancient Mediterranean Religions Source Database

8585

Ovid, Fasti, 2.649-2.655
tum sicco primas inritat cortice flammas Then he nurses the first flames with dry bark
stat puer et manibus lata canistra tenet. While a boy stands by and holds the wide basket.
inde ubi ter fruges medios immisit in ignis When he’s thrown grain three times into the fire
porrigit incisos filia parva favos The little daughter offers the sliced honeycombs.
vina tenent alii; libantur singula flammis; Others carry wine: part of each is offered to the flames:
spectant, et linguis candida turba favet. The crowd, dressed in white, watch silently.
spargitur et caeso communis Terminus agno Terminus, at the boundary, is sprinkled with lamb’s blood

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

10 results
1. Cicero, Brutus, 186 (2nd cent. BCE - 1st cent. BCE)
2. Cicero, Brutus, 186 (2nd cent. BCE - 1st cent. BCE) 186. an censes, dum illi viguerunt quos ante dixi, non eosdem gradus oratorum vulgi iudicio et doctorum fuisse? De populo si quem ita rogavisses: Quis est in hac civitate eloquentissimus? in Antonio et Crasso aut dubitaret aut hunc alius, ilium alius diceret. Nemone Philippum tam suavem oratorem, tam gravem, tam facetum his anteferret, quem nosmet ipsi, qui haec arte aliqua volumus expendere, proximum illis fuisse diximus? Nemo profecto; id enim ipsum est summi oratoris summum oratorem populo videri.
3. Cicero, De Oratore, 3.196, 3.216, 3.225-3.227 (2nd cent. BCE - 1st cent. BCE) 3.196. Itaque non solum verbis arte positis moventur omnes, verum etiam numeris ac vocibus. Quotus enim quisque est qui teneat artem numerorum ac modorum? At in eis si paulum modo offensum est, ut aut contractione brevius fieret aut productione longius, theatra tota reclamant. Quid, hoc non idem fit in vocibus, ut a multitudine et populo non modo catervae atque concentus, sed etiam ipsi sibi singuli discrepantes eiciantur? 3.216. Omnis enim motus animi suum quendam a natura habet vultum et sonum et gestum; corpusque totum hominis et eius omnis vultus omnesque voces, ut nervi in fidibus, ita sot, ut a motu animi quoque sunt pulsae. Nam voces ut chordae sunt intentae, quae ad quemque tactum respondeant, acuta gravis, cita tarda, magna parva; quas tamen inter omnis est suo quoque in genere mediocris, atque etiam illa sunt ab his delapsa plura genera, leve asperum, contractum diffusum, continenti spiritu intermisso, fractum scissum, flexo sono extenuatum inflatum; 3.225. Quid, ad auris nostras et actionis suavitatem quid est vicissitudine et varietate et commutatione aptius? Itaque idem Gracchus, quod potes audire, Catule, ex Licinio cliente tuo, litterato homine, quem servum sibi ille habuit ad manum, cum eburneola solitus est habere fistula qui staret occulte post ipsum, cum contionaretur, peritum hominem, qui inflaret celeriter eum sonum, quo illum aut remissum excitaret aut a contentione revocaret.' 'Audivi me hercule,' inquit Catulus 'et saepe sum admiratus hominis cum diligentiam tum etiam doctrinam et scientiam.' 3.226. 'Ego vero,' inquit Crassus 'ac doleo quidem illos viros in eam fraudem in re publica esse delapsos; quamquam ea tela texitur et ea in civitate ratio vivendi posteritati ostenditur, ut eorum civium, quos nostri patres non tulerunt, iam similis habere cupiamus.' 'Mitte, obsecro,' inquit 'Crasse,' Iulius 'sermonem istum et te ad Gracchi fistulam refer; cuius ego nondum plane rationem intellego.' 3.227. 'In omni voce' inquit Crassus 'est quiddam medium, sed suum cuique voci: hinc gradatim ascendere vocem utile et suave est (nam a principio clamare agreste quiddam est), et idem illud ad firmandam est vocem salutare; deinde est quiddam contentionis extremum, quod tamen interius est, quam acutissimus clamor, quo te fistula progredi non sinet, et iam ab ipsa contentione revocabit; est item contra quiddam in remissione gravissimum quoque tamquam sonorum gradibus descenditur. Haec varietas et hic per omnis sonos vocis cursus et se tuebitur et actioni adferet suavitatem. Sed fistulatorem domi relinquetis, sensum huius consuetudinis vobiscum ad forum deferetis.
4. Dionysius of Halycarnassus, Roman Antiquities, 2.70 (1st cent. BCE - missingth cent. CE) 2.70. 1.  The sixth division of his religious institutions was devoted to those the Romans call Salii, whom Numa himself appointed out of the patricians, choosing twelve young men of the most graceful appearance. These are the Salii whose holy things are deposited on the Palatine hill and who are themselves called the (Salii) Palatini; for the (Salii) Agonales, by some called the Salii Collini, the repository of whose holy things is on the Quirinal hill, were appointed after Numa's time by King Hostilius, in pursuance of a vow he had made in the war against the Sabines. All these Salii are a kind of dancers and singers of hymns in praise of the gods of war.,2.  Their festival falls about the time of the Panathenaea, in the month which they call March, and is celebrated at the public expense for many days, during which they proceed through the city with their dances to the Forum and to the Capitol and to many other places both private and public. They wear embroidered tunics girt about with wide girdles of bronze, and over these are fastened, with brooches, robes striped with scarlet and bordered with purple, which they call trabeae; this garment is peculiar to the Romans and a mark of the greatest honour. On their heads they wear apices, as they are called, that is, high caps contracted into the shape of a cone, which the Greeks call kyrbasiai.,3.  They have each of them a sword hanging at their girdle and in their right hand they hold a spear or a staff or something else of the sort, and on their left arm a Thracian buckler, which resembles a lozenge-shaped shield with its sides drawn in, such as those are said to carry who among the Greeks perform the sacred rites of the Curetes.,4.  And, in my opinion at least, the Salii, if the word be translated into Greek, are Curetes, whom, because they are kouroi or "young men," we call by that name from their age, whereas the Romans call them Salii from their lively motions. For to leap and skip is by them called salire; and for the same reason they call all other dancers saltatores, deriving their name from the Salii, because their dancing also is attended by much leaping and capering.,5.  Whether I have been well advised or not in giving them this appellation, anyone who pleases may gather from their actions. For they execute their movements in arms, keeping time to a flute, sometimes all together, sometimes by turns, and while dancing sing certain traditional hymns. But this dance and exercise performed by armed men and the noise they make by striking their bucklers with their daggers, if we may base any conjectures on the ancient accounts, was originated by the Curetes. I need not mention the legend which is related concerning them, since almost everybody is acquainted with it.
5. Horace, Letters, 2.1.139-2.1.144 (1st cent. BCE - 1st cent. BCE)
6. Ovid, Fasti, 2.533-2.571, 2.583-2.616, 2.619-2.630, 2.639, 2.641-2.642, 2.645-2.648, 2.650-2.658, 2.667, 2.669-2.672, 2.679-2.684 (1st cent. BCE - missingth cent. CE) 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 2.583. 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. 2.619. 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. 2.639. 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. 2.650. 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.
7. Ovid, Metamorphoses, 15.670-15.680 (1st cent. BCE - missingth cent. CE)
8. Tibullus, Elegies, 2.2.2-2.2.10 (1st cent. BCE - 1st cent. BCE)
9. Pliny The Elder, Natural History, 28.11 (1st cent. CE - 1st cent. CE)
10. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 26.7 (1st cent. CE - 1st cent. CE)

Subjects of this text:

subject	book bibliographic info
action,and cult	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
action,as ritual	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 267
action,joint	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153, 267
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
agency,shared	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
augustan religious innovations	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
belief,shared	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
concordia,concord	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
cult,action	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
cult,domestic	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
di manes	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
dissonances	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
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
eulogy	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
favete linguis (animisque)	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 117
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,terminalia	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
gods/goddesses,sacrifice to	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
gods/goddesses,terminus	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 267
honorific titles,augustus as pater patriae	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
house of c. julius polybius at pompeii	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
imperial family	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
incense	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 117
intentionality,joint	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
intentionality,shared	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
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
light	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 117
mark antony	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
memory	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
mercury	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
mind,and the favete linguis (animisque)	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 117
morality,moralistic language	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
norms,cultural	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
orality	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 140; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 140
ovid,fasti	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 117
ovid	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 267
perception,of the divine presence/in human-divine communication	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 117
perception,sensory	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
pietas	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 267
piety,pietas	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
pliny the elder	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 140; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 140
prayer	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 140; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 140
psychological mode,attitude	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153, 267
religious innovations	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224
representations	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
ritual,acts	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 267
sacrifice	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153, 267
seneca the younger	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 117
senses,and epiphany/presence of the divine	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 117
senses,of incense	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 117
shared intentionality	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
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
terminus	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 117
tibullus	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 117
war,weapons (arma)'	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 224