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Tiresias: The Ancient Mediterranean Religions Source Database



8585
Ovid, Fasti, 3.421-3.422


ignibus aeternis aeterni numina praesuntYou may see the pledges of empire conjoined.


Caesaris: imperii pignora iuncta videsGods of ancient Troy, worthiest prize for that Aenea


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

4 results
1. Augustus, Res Gestae Divi Augusti, 10.2 (1st cent. BCE - 1st cent. CE)

2. Dionysius of Halycarnassus, Roman Antiquities, 2.66-2.67 (1st cent. BCE - missingth cent. CE)

2.66. 1.  Numa, upon taking over the rule, did not disturb the individual hearths of the curiae, but erected one common to them all in the space between the Capitoline hill and the Palatine (for these hills had already been united by a single wall into one city, and the Forum, in which the temple is built, lies between them), and he enacted, in accordance with the ancestral custom of the Latins, that the guarding of the holy things should be committed to virgins.,2.  There is some doubt, however, what it is that is kept in this temple and for what reason the care of it has been assigned to virgins, some affirming that nothing is preserved there but the fire, which is visible to everybody. And they very reasonably argue that the custody of the fire was committed to virgins, rather than to men, because fire in incorrupt and a virgin is undefiled, and the most chaste of mortal things must be agreeable to the purest of those that are divine.,3.  And they regard the fire as consecrated to Vesta because that goddess, being the earth and occupying the central place in the universe, kindles the celestial fires from herself. But there are some who say that besides the fire there are some holy things in the temple of the goddess that may not be revealed to the public, of which only the pontiffs and the virgins have knowledge. As a strong confirmation of this story they cite what happened at the burning of the temple during the First Punic War between the Romans and the Carthaginians over Sicily.,4.  For when the temple caught fire and the virgins fled from the flames, one of the pontiffs, Lucius Caecilius, called Metellus, a man of consular rank, the same who exhibited a hundred and thirty-eight elephants in the memorable triumph which he celebrated for his defeat of the Carthaginians in Sicily, neglecting his own safety for the sake of the public good, ventured to force his way into the burning structure, and, snatching up the holy things which the virgins had abandoned, saved them from the fire; for which he received the honours from the State, as the inscription upon his statue on the Capitol testifies.,5.  Taking this incident, then, as an admitted fact, they add some conjectures of their own. Thus, some affirm that the objects preserved here are a part of those holy things which were once in Samothrace; that Dardanus removed them out of that island into the city which he himself had built, and that Aeneas, when he fled from the Troad, brought them along with the other holy things into Italy. But others declare that it is the Palladium that fell from Heaven, the same that was in the possession of the people of Ilium; for they hold that Aeneas, being well acquainted with it, brought it into Italy, whereas the Achaeans stole away the copy, — an incident about which many stories have been related both by poets and by historians.,6.  For my part, I find from very many evidences that there are indeed some holy things, unknown to the public, kept by the virgins, and not the fire alone; but what they are I do not think should be inquired into too curiously, either by me of by anyone else who wishes to observe the reverence due to the gods. 2.67. 1.  The virgins who serve the goddess were originally four and were chosen by the kings according to the principles established by Numa, but afterwards, from the multiplicity of the sacred rites they perform, their number was increased of six, and has so remained down to our time. They live in the temple of the goddess, into which none who wish are hindered from entering in the daytime, whereas it is not lawful for any man to remain there at night.,2.  They were required to remain undefiled by marriage for the space of thirty years, devoting themselves to offering sacrifices and performing the other rites ordained by law. During the first ten years their duty was to learn their functions, in the second ten to perform them, and during the remaining ten to teach others. After the expiration of the term of thirty years nothing hindered those who so desired from marrying, upon laying aside their fillets and the other insignia of their priesthood. And some, though very few, have done this; but they came to ends that were not at all happy or enviable. In consequence, the rest, looking upon their misfortunes as ominous, remain virgins in the temple of the goddess till their death, and then once more another is chosen by the pontiffs to supply the vacancy.,3.  Many high honours have been granted them by the commonwealth, as a result of which they feel no desire either for marriage or for children; and severe penalties have been established for their misdeeds. It is the pontiffs who by law both inquire into and punish these offences; to Vestals who are guilty of lesser misdemeanours they scourge with rods, but those who have suffered defilement they deliver up to the most shameful and the most miserable death.,4.  While they are yet alive they are carried upon a bier with all the formality of a funeral, their friends and relations attending them with lamentations, and after being brought as far as the Colline Gate, they are placed in an underground cell prepared within the walls, clad in their funeral attire; but they are not given a monument or funeral rites or any other customary solemnities.,5.  There are many indications, it seems, when a priestess is not performing her holy functions with purity, but the principal one is the extinction of the fire, which the Romans dread above all misfortunes, looking upon it, from whatever cause it proceeds, as an omen that portends the destruction of the city; and they bring fire again into the temple with many supplicatory rites, concerning which I shall speak on the proper occasion.
3. Livy, History, 22.57.2-22.57.6, 26.27.14 (1st cent. BCE - missingth cent. CE)

4. Ovid, Fasti, 1.527-1.528, 1.530, 3.143, 3.415-3.420, 3.422-3.428, 4.828-4.830, 4.949-4.954, 5.377-5.378, 6.227-6.228, 6.455-6.456 (1st cent. BCE - missingth cent. CE)

1.527. Sacred father here: Vesta, receive the gods of Troy! 1.528. In time the same hand will guard the world and you 1.530. The safety of the country will lie with Augustus’ house: 3.143. Also, it’s said, a new fire is lit at her secret shrine 3.415. And takes his way through the sky behind winged horses 3.416. All you who worship at the shrine of chaste Vesta 3.417. Give thanks to her, and offer incense on the Trojan hearth. 3.418. To the countless titles Caesar chose to earn 3.419. The honour of the High Priesthood was added. 3.420. Caesar’s eternal godhead protects the eternal fire 3.422. Gods of ancient Troy, worthiest prize for that Aenea 3.423. Who carried you, your burden saving him from the enemy 3.424. A priest of Aeneas’ line touches your divine kindred: 3.425. Vesta in turn guard the life of your kin! 3.426. You fires, burn on, nursed by his sacred hand: 3.427. Live undying, our leader, and your flames, I pray. 3.428. The Nones of March are free of meetings, because it’s thought 4.828. Jupiter, Father Mavors, and Mother Vesta: 4.829. And all you gods, whom piety summons, take note. 4.830. Let my work be done beneath your auspices. 4.949. At her kinsman’s threshold: so the Senators justly decreed. 4.950. Phoebus takes part of the space there: a further part remain 4.951. For Vesta, and the third part that’s left, Caesar occupies. 4.952. Long live the laurels of the Palatine: long live that house 4.953. Decked with branches of oak: one place holds three eternal gods. 5.377. All was ended: and she vanished into thin air: yet 5.378. Her fragrance lingered: you’d have known it was a goddess. 6.227. ‘Till the calm Tiber carries the sweepings from the shrine 6.228. of Ilian Vesta, on its yellow waves to the sea 6.455. Now sacred flames you shine brightly under Caesar’s rule: 6.456. The fire on the Ilian hearths is there, and will remain


Subjects of this text:

subject book bibliographic info
aeneas Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 302; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 207, 208
altar to vesta in the house of augustus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206, 207
ancestors Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
ancilia,the salian shields Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
apollo Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
augustan religious innovations Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206, 207, 208
augustus,augustus house on the palatine Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
augustus,caesar (augustus) Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
augustus Walter (2020), Time in Ancient Stories of Origin, 189
augustus (attributes of) Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 301, 302
caesar,julius Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 302
carmentalia (aetiology of) Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 301
carmentis Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 301
castity,castitas,pudicitia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206, 207
chastity,lack of chastity,impudicitia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
closeness to the gods,of augustus and vesta Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
comedy Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 207
death Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 301
deceptiveness Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 207
divinity (of a mortal) Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 207, 208
emperor cult Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
eulogy Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 207, 208
exile poetry of ovid Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
fasti praenestini Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
festivals,of augustus appointment as pontifex maximus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206, 207
festivals,salian festival Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
fire Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 302
forum romanum Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
genius augusti Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
home Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 302
honorific titles,of augustus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 207
immortality,of augustus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
incestum Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
inventions,literary Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
irony,ironic Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
julius caesar,deification,divinity Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
julius caesar Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
lares Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
livia drusilla,julia augusta Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
mars Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
numen Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
ovid Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 301, 302
palatine Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206, 207, 208
palladium Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
penates Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
phallus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
pisa' Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 286
pledges of the empire,imperii pignora Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 207, 208
pontifex maximus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206, 207, 208
rape Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 301
religious innovations Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206, 207, 208
rituals,by augustus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
salii Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
salus,well-being Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
temple of vesta,in the forum Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 302
temple of vesta,on the palatine hill Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 301, 302
temple of vesta Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 301
temples,of vesta Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206
tiberius Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
trojan Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 207, 208
troy Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 302
vergil Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
vesta Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206, 207, 208
vesta (augustan,pre-augustan) Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 301, 302
vestas fire Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206, 207, 208
war,weapons (arma) Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208