Tiresias: The Ancient Mediterranean Religions Source Database

8585

Ovid, Fasti, 4.247-4.348
‘hoc quoque, dux operis, moneas, precor, unde petita ‘Guide of my work, I beg you, teach me also, where She
venerit, an nostra semper in urbe fuit?’ Was brought from. Was she always resident in our City?
‘Dindymon et Cybelen et amoenam fontibus Iden ‘The Mother Goddess always loved Dindymus, Cybele
semper et Iliacas Mater amavit opes: And Ida, with its pleasant streams, and the Trojan realm:
cum Troiam Aeneas Italos portaret in agros And when Aeneas brought Troy to Italian fields, the godde
est dea sacriferas paene secuta rates Almost followed those ships that carried the sacred relics.
sed nondum fatis Latio sua numina posci But she felt that fate didn’t require her powers in Latium
senserat, adsuetis substiteratque locis. So she stayed behind in her long-accustomed place.
post, ut Roma potens opibus iam saecula quinque Later, when Rome was more than five centuries old
vidit et edomito sustulit orbe caput And had lifted its head above the conquered world
carminis Euboici fatalia verba sacerdos The priest consulted the fateful words of Euboean prophecy:
inspicit; inspectum tale fuisse ferunt: They say that what he found there was as follows:
‘mater abest: matrem iubeo, Romane, requiras. ‘The Mother’s absent: Roman, I command you: seek the Mother.
cum veniet, casta est accipienda manu. When she arrives, she must be received in chaste hands.’
‘obscurae sortis patres ambagibus errant The dark oracle’s ambiguity set the senators puzzling
quaeve parens absit, quove petenda loco. As to who that parent might be, and where to seek her.
consulitur Paean,’ divum que arcessite Matrem Apollo was consulted, and replied: ‘Fetch the Mother
inquit in Idaeo est invenienda iugo. Of all the Gods, who you’ll find there on Mount Ida.’
mittuntur proceres. Phrygiae tunc sceptra tenebat Noblemen were sent. Attalus at that time held
Attalus: Ausoniis rem negat ille viris The Phrygian sceptre: he refused the Italian lords.
mira canam, longo tremuit cum murmure tellus Marvellous to tell, the earth shook with long murmurs
et sic est adytis diva locuta suis: And the goddess, from her shrine, spoke as follows:
ipsa peti volui, nec sit mora, mitte volentem. ‘I myself wished them to seek me: don’t delay: send me
dignus Roma locus, quo deus omnis eat.’ Willingly. Rome is a worthy place for all divinities.’
ille soni terrore pavens proficiscere, dixit Quaking with fear at her words, Attalus, said: ‘Go
nostra eris: in Phrygios Roma refertur avos. You’ll still be ours: Rome claims Phrygian ancestry.’
protinus innumerae caedunt pineta secures Immediately countless axes felled the pine-tree
illa, quibus fugiens Phryx pius usus erat: Those trees pious Aeneas employed for his flight:
mille manus coeunt, et picta coloribus ustis A thousand hands work, and the heavenly Mother
caelestum Matrem concava puppis habet Soon has a hollow ship, painted in fiery colours.
illa sui per aquas fertur tutissima nati She’s carried in perfect safety over her son’s waves
longaque Phrixeae stagna sororis adit And reaches the long strait named for Phrixus’ sister
Rhoeteumque rapax Sigeaque litora transit Passes fierce Rhoetum and the Sigean shore
et Tenedum et veteres Eetionis opes. And Tenedos and Eetion’s ancient kingdom.
Cyclades excipiunt, Lesbo post terga relicta Leaving Lesbos behind she then steered for the Cyclades
quaeque Carysteis frangitur unda vadis. And the waves that break on Euboea’s Carystian shoals.
transit et Icarium, lapsas ubi perdidit alas She passed the Icarian Sea, as well, where Icarus shed
Icarus et vastae nomina fecit aquae. His melting wings, giving his name to a vast tract of water.
tum laeva Creten, dextra Pelopeidas undas Then leaving Crete to larboard, and the Pelopian wave
deserit et Veneris sacra Cythera petit To starboard, she headed for Cythera, sacred to Venus.
hinc mare Trinacrium, candens ubi tinguere ferrum From there to the Sicilian Sea, where Brontes, Sterope
Brontes et Steropes Acmonidesque solent And Aemonides forge their red-hot iron
aequoraque Afra legit Sardoaque regna sinistris Then, skirting African waters, she saw the Sardinian
respicit a remis Ausoniamque tenet. Realm behind to larboard, and reached our Italy.
Ostia contigerat, qua se Tiberinus in altum She’d arrived at the mouth (ostia) where the Tiber divide
dividit et campo liberiore natat: To meet the deep, and flows with a wider sweep:
omnis eques mixtaque gravis cum plebe senatus All the Knights, grave Senators, and commoners
obvius ad Tusci fluminis ora venit. Came to meet her at the mouth of the Tuscan river.
procedunt pariter matres nataeque nurusque With them walked mothers, daughters, and brides
quaeque colunt sanctos virginitate focos And all those virgins who tend the sacred fires.
sedula fune viri contento brachia lassant: The men wearied their arms hauling hard on the ropes:
vix subit adversas hospita navis aquas The foreign vessel barely made way against the stream.
sicca diu fuerat tellus, sitis usserat herbas: For a long time there’d been a drought: the grass was dry
sedit limoso pressa carina vado. And scorched: the boat stuck fast in the muddy shallows.
quisquis adest operi, plus quam pro parte laborat Every man, hauling, laboured beyond his strength
adiuvat et fortis voce sonante manus And encouraged their toiling hands with his cries.
illa velut medio stabilis sedet insula ponto: Yet the ship lodged there, like an island fixed in mid-ocean:
attoniti monstro stantque paventque viri. And astonished at the portent, men stood and quaked.
Claudia Quinta genus Clauso referebat ab alto Claudia Quinta traced her descent from noble Clausus
nec facies impar nobilitate fuit: And her beauty was in no way unequal to her nobility:
casta quidem, sed non et credita: rumor iniquus She was chaste, but not believed so: hostile rumour
laeserat, et falsi criminis acta rea est; Had wounded her, false charges were levelled at her:
cultus et ornatis varie prodisse capillis Her elegance, promenading around in various hairstyles
obfuit, ad rigidos promptaque lingua senes And her ready tongue, with stiff old men, counted against her.
conscia mens recti famae mendacia risit Conscious of virtue, she laughed at the rumoured lies
sed nos in vitium credula turba sumus But we’re always ready to credit others with faults.
haec ubi castarum processit ab agmine matrum Now, when she’d stepped from the line of chaste women
et manibus puram fluminis hausit aquam Taking pure river water in her hands, she wetted her head
ter caput inrorat, ter tollit in aethera palmas ( Three times, three times lifted her palms to the sky
quicumque aspiciunt, mente carere putant) (Everyone watching her thought she’d lost her mind)
summissoque genu voltus in imagine divae Then, kneeling, fixed her eyes on the goddess’s statue
figit et hos edit crine iacente sonos: And, with loosened hair, uttered these words:
‘supplicis, alma, tuae, genetrix fecunda deorum “ Kind and fruitful Mother of the Gods, accept
accipe sub certa condicione preces. A suppliant’s prayers, on this one condition:
casta negor. si tu damnas, meruisse fatebor; They deny I’m chaste: let me be guilty if you condemn me:
morte luam poenas iudice victa dea. Convicted by a goddess I’ll pay for it with my life.
sed si crimen abest, tu nostrae pignora vitae But if I’m free of guilt, grant a pledge of my innocence
re dabis et castas casta sequere manus.’ By your action: and, chaste, give way to my chaste hands.”
dixit et exiguo funem conamine traxit ( She spoke: then gave a slight pull at the rope
mira, sed et scaena testificata loquar): (A wonder, but the sacred drama attests what I say):
mota dea est sequiturque ducem laudatque sequendo: The goddess stirred, followed, and, following, approved her:
index laetitiae fertur ad astra sonus Witness the sound of jubilation carried to the stars.
fluminis ad flexum veniunt (Tiberina priores They came to a bend in the river (called of old
atria dixerunt), unde sinister abit. The Halls of Tiber): there the stream turns left, ascending.
nox aderat: querno religant in stipite funem Night fell: they tied the rope to an oak stump
dantque levi somno corpora functa cibo. And, having eaten, settled to a tranquil sleep.
lux aderat: querno solvunt a stipite funem; Dawn rose: they loosed the rope from the oak stump
ante tamen posito tura dedere foco After first laying a fire and offering incense
ante coronarunt puppem et sine labe iuvencam And crowned the stern, and sacrificed a heifer
mactarunt operum coniugiique rudem Free of blemish, that had never known yoke or bull.
est locus, in Tiberim qua lubricus influit Almo There’s a place where smooth-flowing Almo joins the Tiber
et nomen magno perdit in amne minor: And the lesser flow loses its name in the greater:
illic purpurea canus cum veste sacerdos There, a white-headed priest in purple robe
Almonis dominam sacraque lavit aquis Washed the Lady, and sacred relics, in Almo’s water.
exululant comites, furiosaque tibia flatur The attendants howled, and the mad flutes blew
et feriunt molles taurea terga manus. And soft hands beat at the bull’s-hide drums.
Claudia praecedit laeto celeberrima voltu Claudia walked in front with a joyful face
credita vix tandem teste pudica dea; Her chastity proven by the goddess’s testimony:
ipsa sedens plaustro porta est invecta Capena: The goddess herself, sitting in a cart, entered the Capene Gate:
sparguntur iunctae flore recente boves. Fresh flowers were scattered over the yoked oxen.
Nasica accepit, templi non perstitit auctor: Nasica received her. The name of her temple’s founder is lost:
Augustus nunc est, ante Metellus erat.’ Augustus has re-dedicated it, and, before him, Metellus.’

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

21 results
1. Varro, On The Latin Language, 6.15, 7.8 (2nd cent. BCE - 1st cent. BCE)
2. Varro, On Agriculture, 1.2.10 (2nd cent. BCE - 1st cent. BCE)
3. Catullus, Poems, 63 (1st cent. BCE - 1st cent. BCE)
4. Diodorus Siculus, Historical Library, 3.58-3.59 (1st cent. BCE - 1st cent. BCE) 3.58. 1.  However, an account is handed down also that this goddess was born in Phrygia. For the natives of that country have the following myth: In ancient times Meïon became king of Phrygia and Lydia; and marrying Dindymê he begat an infant daughter, but being unwilling to rear her he exposed her on the mountain which was called Cybelus. There, in accordance with some divine providence, both the leopards and some of the other especially ferocious wild beasts offered their nipples to the child and so gave it nourishment,,2.  and some women who were tending the flocks in that place witnessed the happening, and being astonished at the strange event took up the babe and called her Cybelê after the name of the place. The child, as she grew up, excelled in both beauty and virtue and also came to be admired for her intelligence; for she was the first to devise the pipe of many reeds and to invent cymbals and kettledrums with which to accompany the games and the dance, and in addition she taught how to heal the sicknesses of both flocks and little children by means of rites of purification;,3.  in consequence, since the babes were saved from death by her spells and were generally taken up in her arms, her devotion to them and affection for them led all the people to speak of her as the "mother of the mountain." The man who associated with her and loved her more than anyone else, they say, was Marsyas the physician, who was admired for his intelligence and chastity; and a proof of his intelligence they find in the fact that he imitated the sounds made by the pipe of many reeds and carried all its notes over into the flute, and as an indication of his chastity they cite his abstinence from sexual pleasures until the day of his death.,4.  Now Cybelê, the myth records, having arrived at full womanhood, came to love a certain native youth who was known as Attis, but at a later time received the appellation Papas; with him she consorted secretly and became with child, and at about the same time her parents recognized her as their child.  Consequently she was brought up into the palace, and her father welcomed her at the outset under the impression that she was a virgin, but later, when he learned of her seduction, he put to death her nurses and Attis as well and cast their bodies forth to lie unburied; whereupon Cybelê, they say, because of her love for the youth and grief over the nurses, became frenzied and rushed out of the palace into the countryside. And crying aloud and beating upon a kettledrum she visited every country alone, with hair hanging free, and Marsyas, out of pity for her plight, voluntarily followed her and accompanied her in her wanderings because of the love which he had formerly borne her. 3.59. 2.  When they came to Dionysus in the city of Nysa they found there Apollo, who was being accorded high favour because of the lyre, which, they say, Hermes invented, though Apollo was the first to play it fittingly; and when Marsyas strove with Apollo in a contest of skill and the Nysaeans had been appointed judges, the first time Apollo played upon the lyre without accompanying it with his voice, while Marsyas, striking up upon his pipes, amazed the ears of his hearers by their strange music and in their opinion far excelled, by reason of his melody, the first contestant.,3.  But since they had agreed to take turn about in displaying their skill to the judges, Apollo, they say, added, this second time, his voice in harmony with the music of the lyre, whereby he gained greater approval than that which had formerly been accorded to the pipes. Marsyas, however, was enraged and tried to prove to the hearers that he was losing the contest in defiance of every principle of justice; for, he argued, it should be a comparison of skill and not of voice, and only by such a test was it possible to judge between the harmony and music of the lyre and of the pipes; and furthermore, it was unjust that two skills should be compared in combination against but one. Apollo, however, as the myth relates, replied that he was in no sense taking any unfair advantage of the other;,4.  in fact, when Marsyas blew into his pipes he was doing almost the same thing as himself; consequently the rule should be made either that they should both be accorded this equal privilege of combining their skills, or that neither of them should use his mouth in the contest but should display his special skill by the use only of his hands.,5.  When the hearers decided that Apollo presented the more just argument, their skills were again compared; Marsyas was defeated, and Apollo, who had become somewhat embittered by the quarrel, flayed the defeated man alive. But quickly repenting and being distressed at what he had done, he broke the strings of the lyre and destroyed the harmony of sounds which he had discovered.,6.  The harmony of the strings, however, was rediscovered, when the Muses added later the middle string, Linus the string struck with the forefinger, and Orpheus and Thamyras the lowest string and the one next to it. And Apollo, they say, laid away both the lyre and the pipes as a votive offering in the cave of Dionysus, and becoming enamoured of Cybelê joined in her wanderings as far as the land of the Hyperboreans.,7.  But, the myth goes on to say, a pestilence fell upon human beings throughout Phrygia and the land ceased to bear fruit, and when the unfortunate people inquired of the god how they might rid themselves of their ills he commanded them, it is said, to bury the body of Attis and to honour Cybelê as a goddess. Consequently the physicians, since the body had disappeared in the course of time, made an image of the youth, before which they sang dirges and by means of honours in keeping with his suffering propitiated the wrath of him who had been wronged; and these rites they continue to perform down to our own lifetime.,8.  As for Cybelê, in ancient times they erected altars and performed sacrifices to her yearly; and later they built for her a costly temple in Pisinus of Phrygia, and established honours and sacrifices of the greatest magnificence, Midas their king taking part in all these works out of his devotion to beauty; and beside the statue of the goddess they set up panthers and lions, since it was the common opinion that she had first been nursed by these animals. Such, then, are the myths which are told about Mother of the Gods both among the Phrygians and by the Atlantians who dwell on the coast of the ocean.
5. Dionysius of Halycarnassus, Roman Antiquities, 2.19, 4.62, 6.17.2 (1st cent. BCE - 1st cent. BCE) 2.19. 1.  Indeed, there is no tradition among the Romans either of Caelus being castrated by his own sons or of Saturn destroying his own offspring to secure himself from their attempts or of Jupiter dethroning Saturn and confining his own father in the dungeon of Tartarus, or, indeed, of wars, wounds, or bonds of the gods, or of their servitude among men.,2.  And no festival is observed among them as a day of mourning or by the wearing of black garments and the beating of breasts and the lamentations of women because of the disappearance of deities, such as the Greeks perform in commemorating the rape of Persephonê and the adventures of Dionysus and all the other things of like nature. And one will see among them, even though their manners are now corrupted, no ecstatic transports, no Corybantic frenzies, no begging under the colour of religion, no bacchanals or secret mysteries, no all-night vigils of men and women together in the temples, nor any other mummery of this kind; but alike in all their words and actions with respect to the gods a reverence is shown such as is seen among neither Greeks nor barbarians.,3.  And, — the thing which I myself have marvelled at most, — notwithstanding the influx into Rome of innumerable nations which are under every necessity of worshipping their ancestral gods according to the customs of their respective countries, yet the city has never officially adopted any of those foreign practices, as has been the experience of many cities in the past; but, even though she has, in pursuance of oracles, introduced certain rites from abroad, she celebrates them in accordance with her own traditions, after banishing all fabulous clap-trap. The rites of the Idaean goddess are a case in point;,4.  for the praetors perform sacrifices and celebrated games in her honour every year according to the Roman customs, but the priest and priestess of the goddess are Phrygians, and it is they who carry her image in procession through the city, begging alms in her name according to their custom, and wearing figures upon their breasts and striking their timbrels while their followers play tunes upon their flutes in honour of the Mother of the Gods.,5.  But by a law and decree of the senate no native Roman walks in procession through the city arrayed in a parti-coloured robe, begging alms or escorted by flute-players, or worships the god with the Phrygian ceremonies. So cautious are they about admitting any foreign religious customs and so great is their aversion to all pompous display that is wanting in decorum. 4.62. 1.  It is said that during the reign of Tarquinius another very wonderful piece of good luck also came to the Roman state, conferred upon it by the favour of some god or other divinity; and this good fortune was not of short duration, but throughout the whole existence of the country it has often saved it from great calamities.,2.  A certain woman who was not a native of the country came to the tyrant wishing to sell him nine books filled with Sibylline oracles; but when Tarquinius refused to purchase the books at the price she asked, she went away and burned three of them. And not long afterwards, bringing the remaining six books, she offered to sell them for the same price. But when they thought her a fool and mocked at her for asking the same price for the smaller number of books that she had been unable to get for even the larger number, she again went away and burned half of those that were left; then, bringing the remaining books, she asked the same amount of money for these.,3.  Tarquinius, wondering at the woman's purpose, sent for the augurs and acquainting them with the matter, asked them what he should do. These, knowing by certain signs that he had rejected a god-sent blessing, and declaring it to be a great misfortune that he had not purchased all the books, directed him to pay the woman all the money she asked and to get the oracles that were left.,4.  The woman, after delivering the books and bidding him take great care of them, disappeared from among men. Tarquinius chose two men of distinction from among the citizens and appointing two public slaves to assist them, entrusted to them the guarding of the books; and when one of these men, named Marcus Atilius, seemed to have been faithless to his trust and was informed upon by one of the public slaves, he ordered him to be sewed up in a leather bag and thrown into the sea as a parricide.,5.  Since the expulsion of the kings, the commonwealth, taking upon itself the guarding of these oracles, entrusts the care of them to persons of the greatest distinction, who hold this office for life, being exempt from military service and from all civil employments, and it assigns public slaves to assist them, in whose absence the others are not permitted to inspect the oracles. In short, there is no possession of the Romans, sacred or profane, which they guard so carefully as they do the Sibylline oracles. They consult them, by order of the senate, when the state is in the grip of party strife or some great misfortune has happened to them in war, or some important prodigies and apparitions have been seen which are difficult of interpretation, as has often happened. These oracles till the time of the Marsian War, as it was called, were kept underground in the temple of Jupiter Capitolinus in a stone chest under the guard of ten men.,6.  But when the temple was burned after the close of the one hundred and seventy-third Olympiad, either purposely, as some think, or by accident, these oracles together with all the offerings consecrated to the god were destroyed by the fire. Those which are now extant have been scraped together from many places, some from the cities of Italy, others from Erythrae in Asia (whither three envoys were sent by vote of the senate to copy them), and others were brought from other cities, transcribed by private persons. Some of these are found to be interpolations among the genuine Sibylline oracles, being recognized as such by means of the so‑called acrostics. In all this I am following the account given by Terentius Varro in his work on religion. 6.17.2.  All things having now gone according to his wish, he buried his own dead, and having purified his army, returned to the city with the pomp of a magnificent triumph, together with huge quantities of military stores, followed by 5,500 prisoners taken in the battle. And having set apart the tithes of the spoils, he spent forty talents in performing games and sacrifices to the gods, and let contracts for the building of temples to Ceres, Liber and Libera, in fulfilment of a vow he had made.
6. Livy, History, 10.47.6-10.47.7, 22.9, 22.57.2, 22.61.4, 23.30-23.31, 27.37.9-27.37.10, 29.10, 29.10.4-29.10.8, 29.11.7-29.11.8, 29.14.5-29.14.14, 39.8-39.19 (1st cent. BCE - 1st cent. BCE)
7. Lucretius Carus, On The Nature of Things, 2.610-2.628 (1st cent. BCE - 1st cent. BCE)
8. Ovid, Amores, 3.1.67-3.1.70, 3.15.17-3.15.18 (1st cent. BCE - 1st cent. CE)
9. Ovid, Fasti, 1.527-1.532, 3.417-3.428, 4.179-4.246, 4.248-4.390, 4.393-4.620, 4.623, 4.709, 4.873-4.876, 4.945-4.954, 6.455-6.456 (1st cent. BCE - 1st 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 1.529. And a god in person will hold the sacred rites. 1.530. The safety of the country will lie with Augustus’ house: 1.531. It’s decreed this family will hold the reins of empire. 1.532. So Caesar’s son, Augustus, and grandson, Tiberius 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 3.421. You may see the pledges of empire conjoined. 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 4.179. Let the sky turn three times on its axis 4.180. Let the Sun three times yoke and loose his horses 4.181. And the Berecyntian flute will begin sounding 4.182. Its curved horn, it will be the Idaean Mother’s feast. 4.183. Eunuchs will march, and sound the hollow drums 4.184. And cymbal will clash with cymbal, in ringing tones: 4.185. Seated on the soft necks of her servants, she’ll be carried 4.186. With howling, through the midst of the City streets. 4.187. The stage is set: the games are calling. Watch, then 4.188. Quirites, and let those legal wars in the fora cease. 4.189. I’d like to ask many things, but I’m made fearful 4.190. By shrill clash of bronze, and curved flute’s dreadful drone. 4.191. ‘Lend me someone to ask, goddess.’ Cybele spying her learned 4.192. Granddaughters, the Muses, ordered them to take care of me. 4.193. ‘Nurslings of Helicon, mindful of her orders, reveal 4.194. Why the Great Goddess delights in continual din.’ 4.195. So I spoke. And Erato replied (it fell to her to speak about 4.196. Venus’ month, because her name derives from tender love): 4.197. ‘Saturn was granted this prophecy: “Noblest of kings 4.198. You’ll be ousted by your own son’s sceptre.” 4.199. The god, fearful, devoured his children as soon a 4.200. Born, and then retained them deep in his guts. 4.201. often Rhea (Cybele) complained, at being so often pregt 4.202. Yet never a mother, and grieved at her own fruitfulness. 4.203. Then Jupiter was born (ancient testimony is credited 4.204. By most: so please don’t disturb the accepted belief): 4.205. A stone, concealed in clothing, went down Saturn’s throat 4.206. So the great progenitor was deceived by the fates. 4.207. Now steep Ida echoed to a jingling music 4.208. So the child might cry from its infant mouth, in safety. 4.209. Some beat shields with sticks, others empty helmets: 4.210. That was the Curetes’ and the Corybantes’ task. 4.211. The thing was hidden, and the ancient deed’s still acted out: 4.212. The goddess’s servants strike the bronze and sounding skins. 4.213. They beat cymbals for helmets, drums instead of shields: 4.214. The flute plays, as long ago, in the Phrygian mode.’ 4.215. The goddess ceased. I began: ‘Why do fierce lion 4.216. Yield untamed necks to the curving yoke for her?’ 4.217. I ceased. The goddess began: ‘It’s thought their ferocity 4.218. Was first tamed by her: the testament to it’s her chariot.’ 4.219. ‘But why is her head weighed down by a turreted crown? 4.220. Is it because she granted towers to the first cities?’ 4.221. She nodded. I said ‘Where did this urge to cut off 4.222. Their members come from?’ As I ended, the Muse spoke: 4.223. ‘In the woods, a Phrygian boy, Attis, of handsome face 4.224. Won the tower-bearing goddess with his chaste passion. 4.225. She desired him to serve her, and protect her temple 4.226. And said: “Wish, you might be a boy for ever.” 4.227. He promised to be true, and said: “If I’m lying 4.228. May the love I fail in be my last love.” 4.229. He did fail, and in meeting the nymph Sagaritis 4.230. Abandoned what he was: the goddess, angered, avenged it. 4.231. She destroyed the Naiad, by wounding a tree 4.232. Since the tree contained the Naiad’s fate. 4.233. Attis was maddened, and thinking his chamber’s roof 4.234. Was falling, fled for the summit of Mount Dindymus. 4.235. Now he cried: “Remove the torches”, now he cried: 4.236. “Take the whips away”: often swearing he saw the Furies. 4.237. He tore at his body too with a sharp stone 4.238. And dragged his long hair in the filthy dust 4.239. Shouting: “I deserved this! I pay the due penalty 4.240. In blood! Ah! Let the parts that harmed me, perish! 4.241. Let them perish!” cutting away the burden of his groin 4.242. And suddenly bereft of every mark of manhood. 4.243. His madness set a precedent, and his unmanly servant 4.244. Toss their hair, and cut off their members as if worthless.’ 4.245. So the Aonian Muse, eloquently answering the question 4.246. I’d asked her, regarding the causes of their madness. 4.248. Was brought from. Was she always resident in our City? 4.249. ‘The Mother Goddess always loved Dindymus, Cybele 4.250. And Ida, with its pleasant streams, and the Trojan realm: 4.251. And when Aeneas brought Troy to Italian fields, the godde 4.252. Almost followed those ships that carried the sacred relics. 4.253. But she felt that fate didn’t require her powers in Latium 4.254. So she stayed behind in her long-accustomed place. 4.255. Later, when Rome was more than five centuries old 4.256. And had lifted its head above the conquered world 4.257. The priest consulted the fateful words of Euboean prophecy: 4.258. They say that what he found there was as follows: 4.259. ‘The Mother’s absent: Roman, I command you: seek the Mother. 4.260. When she arrives, she must be received in chaste hands.’ 4.261. The dark oracle’s ambiguity set the senators puzzling 4.262. As to who that parent might be, and where to seek her. 4.263. Apollo was consulted, and replied: ‘Fetch the Mother 4.264. of all the Gods, who you’ll find there on Mount Ida.’ 4.265. Noblemen were sent. Attalus at that time held 4.266. The Phrygian sceptre: he refused the Italian lords. 4.267. Marvellous to tell, the earth shook with long murmurs 4.268. And the goddess, from her shrine, spoke as follows: 4.269. ‘I myself wished them to seek me: don’t delay: send me 4.270. Willingly. Rome is a worthy place for all divinities.’ 4.271. Quaking with fear at her words, Attalus, said: ‘Go 4.272. You’ll still be ours: Rome claims Phrygian ancestry.’ 4.273. Immediately countless axes felled the pine-tree 4.274. Those trees pious Aeneas employed for his flight: 4.275. A thousand hands work, and the heavenly Mother 4.276. Soon has a hollow ship, painted in fiery colours. 4.277. She’s carried in perfect safety over her son’s waves 4.278. And reaches the long strait named for Phrixus’ sister 4.279. Passes fierce Rhoetum and the Sigean shore 4.280. And Tenedos and Eetion’s ancient kingdom. 4.281. Leaving Lesbos behind she then steered for the Cyclades 4.282. And the waves that break on Euboea’s Carystian shoals. 4.283. She passed the Icarian Sea, as well, where Icarus shed 4.284. His melting wings, giving his name to a vast tract of water. 4.285. Then leaving Crete to larboard, and the Pelopian wave 4.286. To starboard, she headed for Cythera, sacred to Venus. 4.287. From there to the Sicilian Sea, where Brontes, Sterope 4.288. And Aemonides forge their red-hot iron 4.289. Then, skirting African waters, she saw the Sardinian 4.290. Realm behind to larboard, and reached our Italy. 4.291. She’d arrived at the mouth (ostia) where the Tiber divide 4.292. To meet the deep, and flows with a wider sweep: 4.293. All the Knights, grave Senators, and commoners 4.294. Came to meet her at the mouth of the Tuscan river. 4.295. With them walked mothers, daughters, and brides 4.296. And all those virgins who tend the sacred fires. 4.297. The men wearied their arms hauling hard on the ropes: 4.298. The foreign vessel barely made way against the stream. 4.299. For a long time there’d been a drought: the grass was dry 4.300. And scorched: the boat stuck fast in the muddy shallows. 4.301. Every man, hauling, laboured beyond his strength 4.302. And encouraged their toiling hands with his cries. 4.303. Yet the ship lodged there, like an island fixed in mid-ocean: 4.304. And astonished at the portent, men stood and quaked. 4.305. Claudia Quinta traced her descent from noble Clausus 4.306. And her beauty was in no way unequal to her nobility: 4.307. She was chaste, but not believed so: hostile rumour 4.308. Had wounded her, false charges were levelled at her: 4.309. Her elegance, promenading around in various hairstyles 4.310. And her ready tongue, with stiff old men, counted against her. 4.311. Conscious of virtue, she laughed at the rumoured lies 4.312. But we’re always ready to credit others with faults. 4.313. Now, when she’d stepped from the line of chaste women 4.314. Taking pure river water in her hands, she wetted her head 4.315. Three times, three times lifted her palms to the sky 4.316. (Everyone watching her thought she’d lost her mind) 4.317. Then, kneeling, fixed her eyes on the goddess’s statue 4.318. And, with loosened hair, uttered these words: 4.319. “ Kind and fruitful Mother of the Gods, accept 4.320. A suppliant’s prayers, on this one condition: 4.321. They deny I’m chaste: let me be guilty if you condemn me: 4.322. Convicted by a goddess I’ll pay for it with my life. 4.323. But if I’m free of guilt, grant a pledge of my innocence 4.324. By your action: and, chaste, give way to my chaste hands.” 4.325. She spoke: then gave a slight pull at the rope 4.326. (A wonder, but the sacred drama attests what I say): 4.327. The goddess stirred, followed, and, following, approved her: 4.328. Witness the sound of jubilation carried to the stars. 4.329. They came to a bend in the river (called of old 4.330. The Halls of Tiber): there the stream turns left, ascending. 4.331. Night fell: they tied the rope to an oak stump 4.332. And, having eaten, settled to a tranquil sleep. 4.333. Dawn rose: they loosed the rope from the oak stump 4.334. After first laying a fire and offering incense 4.335. And crowned the stern, and sacrificed a heifer 4.336. Free of blemish, that had never known yoke or bull. 4.337. There’s a place where smooth-flowing Almo joins the Tiber 4.338. And the lesser flow loses its name in the greater: 4.339. There, a white-headed priest in purple robe 4.340. Washed the Lady, and sacred relics, in Almo’s water. 4.341. The attendants howled, and the mad flutes blew 4.342. And soft hands beat at the bull’s-hide drums. 4.343. Claudia walked in front with a joyful face 4.344. Her chastity proven by the goddess’s testimony: 4.345. The goddess herself, sitting in a cart, entered the Capene Gate: 4.346. Fresh flowers were scattered over the yoked oxen. 4.347. Nasica received her. The name of her temple’s founder is lost: 4.348. Augustus has re-dedicated it, and, before him, Metellus.’ 4.349. Here Erato ceased. There was a pause for me to ask more: 4.350. I said: ‘Why does the goddess collect money in small coins?’ 4.351. She said: ‘The people gave coppers, with which Metellu 4.352. Built her shrine, so now there’s a tradition of giving them.’ 4.353. I asked why people entertain each other at feasts 4.354. And invite others to banquets, more than at other times. 4.355. She said: ‘It’s because the Berecynthian goddess by good luck 4.356. Changed her house, and they try for the same luck, by their visits.’ 4.357. I was about to ask why the Megalesia are the first game 4.358. of the City’s year, when the goddess (anticipating) said: 4.359. ‘She gave birth to the gods. They yielded to their mother 4.360. And she was given the honour of precedence.’ 4.361. Why then do we call those who castrate themselves, Galli 4.362. When the Gallic country’s so far from Phrygia?’ 4.363. ‘Between green Cybele and high Celaenae,’ she said 4.364. ‘Runs a river of maddening water, called the Gallus. 4.365. Whoever drinks of it, is crazed: keep far away, all you 4.366. Who desire a sound mind: who drinks of it is crazed.’ 4.367. ‘They consider it no shame to set a dish of salad 4.368. On the Lady’s table. What’s the reason?’ I asked. 4.369. She replied: ‘It’s said the ancients lived on milk 4.370. And on herbs that the earth produced of itself. 4.371. Now they mix cream cheese with pounded herbs 4.372. So the ancient goddess might know the ancient food.’ 4.373. When the stars have vanished, and the Moon unyoke 4.374. Her snowy horses, and the next dawn shines in the sky 4.375. He’ll speak true who says: ‘On this day long ago 4.376. The temple of Public Fortune was dedicated on the Quirinal.’ 4.377. It was the third day of the games (I recall), and a certain 4.378. Elderly man, who was sitting next to me at the show, said: 4.379. ‘This was the day when Julius Caesar crushed proud 4.380. Juba’s treacherous army, on the shores of Libya. 4.381. Caesar was my leader, under whom I’m proud 4.382. To have been a tribune: he ordered me so to serve. 4.383. I won this seat in war, and you in peace 4.384. Because of your role among the Decemvirs.’ 4.385. We were about to speak again when a sudden shower 4.386. Parted us: Libra balanced there shed heavenly waters. 4.387. But before the last day completes the spectacle 4.388. Orion with his sword will have sunk in the sea. 4.389. When the next dawn gazes on victorious Rome 4.390. And the fleeing stars have given way to the Sun 4.393. Next, the Games of Ceres, there’s no need to say why: 4.413. You girded attendants lift those knives from the ox: 4.414. Let the ox plough, while you sacrifice the lazy sow 4.415. It’s not fitting for an axe to strike a neck that’s yoked: 4.416. Let the ox live, and toil through the stubborn soil. 4.423. Cool Arethusa gathered together the mothers of the gods: 4.424. And the yellow-haired goddess came to the sacred feast. 4.437. One picked marigolds: another loved violets 4.438. And one nipped the poppy-heads with her nails: 4.439. Some you tempt, hyacinth: others, amaranth, you delay: 4.440. Others desire thyme, cornflowers or clover. 4.445. Dis, her uncle saw her, and swiftly carried her off 4.448. Carried away!’ and tore at the breast of her robe: 4.457. She rushed about, distracted, as we’ve heard 4.458. The Thracian Maenads run with flowing hair. 4.516. And begged her to shelter under his insignificant roof. 4.517. She refused. She was disguised as an old woman, her hair 4.518. Covered with a cap. When he urged her she replied: 4.521. She spoke, and a crystal drop (though goddesses cannot weep) 4.584. Is married to Jupiter’s brother, and rules the third realm.’ 4.619. White is fitting for Ceres: dress in white clothes for Ceres’ 4.620. Festival: on this day no one wears dark-coloured thread. 4.873. And captured that hill of Eryx, too, in the war 4.874. Venus moved to Rome, according to the long-lived Sibyl’ 4.875. Prophecy, preferring to be worshipped in her children’s City. 4.876. Why then, you ask, is the Vinalia Venus’ festival? 4.945. of flowers: and the stage has freer license for mirth. 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. 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
10. Juvenal, Satires, 6.512-6.516 (1st cent. CE - 2nd cent. CE)
11. Pliny The Elder, Natural History, 7.120, 34.31, 34.36, 34.48, 34.84, 36.13 (1st cent. CE - 1st cent. CE)
12. Plutarch, Cicero, 7 (1st cent. CE - 2nd cent. CE)
13. Plutarch, Lucullus, 39.2 (1st cent. CE - 2nd cent. CE)
14. Plutarch, Tiberius And Gaius Gracchus, 13.2 (1st cent. CE - 2nd cent. CE)
15. Silius Italicus, Punica, 17.3, 17.23-17.25, 17.33-17.35 (1st cent. CE - 2nd cent. CE)
16. Tacitus, Dialogus De Oratoribus, 28.5-28.6 (1st cent. CE - 2nd cent. CE)
17. Valerius Maximus, Memorable Deeds And Sayings, 1.8.2, 8.15.1 (1st cent. CE - 1st cent. CE)
18. Pausanias, Description of Greece, 7.17.9-7.17.12 (2nd cent. CE - 2nd cent. CE) 7.17.9. The people of Dyme have a temple of Athena with an extremely ancient image; they have as well a sanctuary built for the Dindymenian mother and Attis. As to Attis, I could learn no secret about him, Or, with the proposed addition of ὄν : “Who Attis was I could not discover, as it is a religious secret.” but Hermesianax, the elegiac poet, says in a poem that he was the son of Galaus the Phrygian, and that he was a eunuch from birth. The account of Hermesianax goes on to say that, on growing up, Attis migrated to Lydia and celebrated for the Lydians the orgies of the Mother; that he rose to such honor with her that Zeus, being wroth at it, Or, reading αὐτοῖς and Ἄττῃ : “honor with them that Zeus, being wroth with him, sent, etc.” sent a boar to destroy the tillage of the Lydians. 7.17.10. Then certain Lydians, with Attis himself, were killed by the boar, and it is consistent with this that the Gauls who inhabit Pessinus abstain from pork. But the current view about Attis is different, the local legend about him being this. Zeus, it is said, let fall in his sleep seed upon the ground, which in course of time sent up a demon, with two sexual organs, male and female. They call the demon Agdistis. But the gods, fearing With δήσαντες the meaning is: “bound Agdistis and cut off.” Agdistis, cut off the male organ. 7.17.11. There grew up from it an almond-tree with its fruit ripe, and a daughter of the river Sangarius, they say, took of the fruit and laid it in her bosom, when it at once disappeared, but she was with child. A boy was born, and exposed, but was tended by a he-goat. As he grew up his beauty was more than human, and Agdistis fell in love with him. When he had grown up, Attis was sent by his relatives to Pessinus, that he might wed the king's daughter. 7.17.12. The marriage-song was being sung, when Agdistis appeared, and Attis went mad and cut off his genitals, as also did he who was giving him his daughter in marriage. But Agdistis repented of what he had done to Attis, and persuaded Zeus to grant that the body of Attis should neither rot at all nor decay.
19. Arnobius, Against The Gentiles, 5.5-5.7 (3rd cent. CE - 4th cent. CE)
20. Epigraphy, Ils, 18
21. Epigraphy, Ogis, 458

Subjects of this text:

subject	book bibliographic info
(mithraic)	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 240
a roman amateur	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
agdistis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
agonistic spirit, votive games	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
antiquarianism, in temple of vesta	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
antiquarianism, vesta as	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
archermos	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
asia minor	Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 172
attis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
biography	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
borgeaud, philippe	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
caecilia, gaia	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
ceres, and magna mater	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 160
chastity	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
claudia quinta	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
cornelia	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
croesus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
cult images	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
cultural appropriation, romans and'	Gruen, Rethinking the Other in Antiquity (2011) 347
curatores, mausolei	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
cybele	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
cyrus the great	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
dedicatory epigrams, gifts to the gods	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
delphi	Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 172
dionysus	Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 172
dresden	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
fabius pictor	Welch, Tarpeia: Workings of a Roman Myth (2015) 58
family, matrona	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
flamma vestae as pignus imperii	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
flora, and erotic elegy	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
flora, deferred to fasti	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
food, ritual for magna mater	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 160
gauls	Welch, Tarpeia: Workings of a Roman Myth (2015) 58
gender, and greed	Welch, Tarpeia: Workings of a Roman Myth (2015) 58
genre, and flora	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
greed and bribery and acquisitiveness	Welch, Tarpeia: Workings of a Roman Myth (2015) 58
gyges	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
hannibal	Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 172; Welch, Tarpeia: Workings of a Roman Myth (2015) 58
herculaneum, female statue type from	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
hesiod	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
homer	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
hortensius hortalus, q., as collector	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
individual	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
jerusalem, temple treasures repatriated	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
jerusalem	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
julio-claudian holidays, integration of	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
juno regina, veii	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
justinian	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
kybebe	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
kybele	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
lampon	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
licinius lucullus, l., his villa at tusculum	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
livy	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
lucretius	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260
lydia and lydians, dominion of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
magna mater, and ceres	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 160
magna mater, as ancestor of romans	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
magna mater, roman cult of	Gruen, Rethinking the Other in Antiquity (2011) 347
magna mater	Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 172; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
matar kubeleya	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mater magna	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 240; Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260
megale(n)sia	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 240
megalesia	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260
mermnads	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mother of the gods, and persians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mother of the gods, and tyranny	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mother of the gods, as lydian kybebe	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mother of the gods, as phrygian matar	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mother of the gods, multiple identities of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
mother of the gods, myths of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
museum, the capitoline museum	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
music	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260
musical instruments, cymbal	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260
musical instruments, drums/tympanum	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260
musical instruments, in the metroac cult	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260
musical instruments, phrygian flute	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260
objects, inventory of	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
objects, repatriation of	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
oracles	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
ostia	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
ovid, fasti	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260
ovid	Welch, Tarpeia: Workings of a Roman Myth (2015) 58
palatine hill	Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 172
palladium, as pignus imperii	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
penates as pignus imperii	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
performance, ritual	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
phrygia and phrygians, dominion of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
pietas	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
pignus/pignora imperii, flamma vestae as	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
pignus/pignora imperii, palladium as	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
pignus/pignora imperii, penates as	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
politics and religion, census	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
politics and religion	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
polyclitus, the doryphorus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
prayers	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
priesthood	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
procession	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260
purity	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
recusatio, in deferral of flora to fasti	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
rituals, ceremony	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
rituals, evocatio	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
robertson, noel	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
roman, and non-roman elements	Gruen, Rethinking the Other in Antiquity (2011) 347
rome, baths of caracalla	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
rome, forum of peace	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
rome, palatine hill	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
rome, portico of metellus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
rome, temple of divus augustus, victoria in	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
rome, via victoria	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
rome	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
rome and romans, cultural adaptation and appropriation	Gruen, Rethinking the Other in Antiquity (2011) 347
rome and romans	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
sempronius gracchus, ti.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
semproniusgracchus, c.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
senses, in processions	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260
senses, in the metroac cult	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260
senses, soundscape	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260
sibylline books, in rome	Gruen, Rethinking the Other in Antiquity (2011) 347
simulacrum versus signum, of women	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
soldiers	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
sovereignty, concept of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
sphinx	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
sphragis in floralia passage	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
statuary, miraculous properties of	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
tacitus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
taurobolium	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 240
temple	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
tiber	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
titus, and destruction of the temple	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
trimble, j.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
troiae, and vesta	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
tyranny, associated with lydia	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
venus erycina, importation of as ancestor of romans	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
vermaseren, maarten j.	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
verres, c., his mania for collecting	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
vespasian, inventories neros greek plunder	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
vesta, and genre	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
vesta, as pignus imperii	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
vesta on the palatine, integration among transferred and trojan goddesses of april	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
vesta on the palatine	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 214
vestal virgin, punishing of	Welch, Tarpeia: Workings of a Roman Myth (2015) 58
votive games	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
women, idealized values and	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
women	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
women and girls, agency of	Welch, Tarpeia: Workings of a Roman Myth (2015) 58
women and girls, and greed	Welch, Tarpeia: Workings of a Roman Myth (2015) 58
women and girls, and religion	Welch, Tarpeia: Workings of a Roman Myth (2015) 58
women and girls, and wealth/power	Welch, Tarpeia: Workings of a Roman Myth (2015) 58
women and girls, as benefit to men	Welch, Tarpeia: Workings of a Roman Myth (2015) 58
women and girls	Welch, Tarpeia: Workings of a Roman Myth (2015) 58