Tiresias: The Ancient Mediterranean Religions Source Database

8585

Ovid, Fasti, 3.331-3.332
corda micant regis, totoque e corpore sanguis And the bristling hair stood up stiffly on his head.
fugit, et hirsutae deriguere comae When he regained his senses, he said: ‘King and father

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

13 results
1. Varro, On The Latin Language, 6.49 (2nd cent. BCE - 1st cent. BCE)
2. 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:
3. Livy, History, 1.16.5-1.16.8, 10.40 (1st cent. BCE - missingth cent. CE)
4. Ovid, Fasti, 2.499-2.512, 3.260-3.330, 3.332-3.392 (1st cent. BCE - missingth cent. CE) 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.’ 2.509. 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. 3.260. Teach me, nymph, who serves Diana’s lake and grove: 3.261. Nymph, Egeria, wife to Numa, speak of your actions. 3.262. There is a lake in the vale of Aricia, ringed by dense woods 3.263. And sacred to religion from ancient times. 3.264. Here Hippolytus hides, who was torn to piece 3.265. By his horses, and so no horse may enter the grove. 3.266. The long hedge is covered with hanging threads 3.267. And many tablets witness the goddess’s merit. 3.268. often a woman whose prayer is answered, brow wreathed 3.269. With garlands, carries lighted torches from the City. 3.270. One with strong hands and swift feet rules there 3.271. And each is later killed, as he himself killed before. 3.272. A pebble-filled stream flows down with fitful murmurs: 3.273. often I’ve drunk there, but in little draughts. 3.274. Egeria, goddess dear to the Camenae, supplies the water: 3.275. She who was wife and counsellor to Numa. 3.276. The Quirites were too prompt to take up arms 3.281. And citizens were ashamed to fight each other: 3.282. Those who had once been violent were transformed, on seeing 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 3.332. 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 3.362. The king stood, his head covered with a white cloth 3.391. Ancient work, and now call out ‘Mamurius’.
5. Martial, Epigrams, 8.5556.21-8.5556.24 (1st cent. CE - 2nd cent. CE)
6. Martial, Epigrams, 8.5556.21-8.5556.24 (1st cent. CE - 2nd cent. CE)
7. Plutarch, Numa Pompilius, 13.3 (1st cent. CE - 2nd cent. CE)
8. 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.
9. Plutarch, Sulla, 27.2 (1st cent. CE - 2nd cent. CE)
10. Cassius Dio, Roman History, 54.17.2 (2nd cent. CE - 3rd cent. CE) 54.17.2.  And he commanded that the office of prefect of the city, who was chosen for the Feriae, should always be filled by the election of one man, and that the Sibylline verses, which had become indistinct through lapse of time, should be copied off by the priests with their own hands, in order that no one else might read them.
11. Scriptores Historiae Augustae, Tyranni Triginta, 8.3 (4th cent. CE - 5th cent. CE)
12. Servius, Ad Aeneida, 2.166, 7.188, 8.664
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Subjects of this text:

subject	book bibliographic info
aetiology,origins,causae	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
aetiology	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
ancilia,the salian shields	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
apollonia	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
augury	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
aurelius	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369
aventine hill,rome	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
callimachus,flavian reception of	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369
callimachus,telchines in	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369
callimachus,λεπτότης in	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369
cestos	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369
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
deification,ascent to heavens	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 142
domitius marsus	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369
doubt	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
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, 142
epiphany,of romulus-quirinus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 142
faunus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
festivals,ludi saeculares	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
festivals,salian festival	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
forgery	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
foundation,of cults	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
furius	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369
honorific titles,of augustus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
inspiration	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
intertextuality	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 142
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	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
lamentation,mourning	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 142
mamurianus	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369
mamurius	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
martial,and catullus	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369
martial,and statius	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369
martial,influence of callimachus on	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369
martial,window allusions in	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369
numa	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369
nymph	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
ovids poems,ars amatoria	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
picus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
proculus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
quindecemviri	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
religious innovations,sibylline books rewritten	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
rituals	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
romulus,deified,quirinus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 142
romulus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 142; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
salii	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
satyr	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
self-fashioning'	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 197
sulla,lucius cornelius	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158
veturius mamurius	Augoustakis (2014), Flavian Poetry and its Greek Past, 369; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 369