Tiresias: The Ancient Mediterranean Religions Source Database

8585

Ovid, Fasti, 4.341
exululant comites, furiosaque tibia flatur The attendants howled, and the mad flutes blew

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

32 results
1. Euripides, Bacchae, 927-929, 835 (5th cent. BCE - 5th cent. BCE) 835. θύρσον γε χειρὶ καὶ νεβροῦ στικτὸν δέρας. Πενθεύς 835. A thyrsos in your hand, and a dappled fawn-skin. Pentheu
2. Apollonius of Rhodes, Argonautica, 1.570-1.571, 2.703-2.713, 4.699-4.717 (3rd cent. BCE - 3rd cent. BCE) 1.570. Οἰάγροιο πάις νηοσσόον εὐπατέρειαν 1.571. Ἄρτεμιν, ἣ κείνας σκοπιὰς ἁλὸς ἀμφιέπεσκεν 2.703. μελπόμενοι· σὺν δέ σφιν ἐὺς πάις Οἰάγροιο 2.704. Βιστονίῃ φόρμιγγι λιγείης ἦρχεν ἀοιδῆς· 2.705. ὥς ποτε πετραίῃ ὑπὸ δειράδι Παρνησσοῖο 2.706. Δελφύνην τόξοισι πελώριον ἐξενάριξεν 2.707. κοῦρος ἐὼν ἔτι γυμνός, ἔτι πλοκάμοισι γεγηθώς. 2.708. ἱλήκοις· αἰεί τοι, ἄναξ, ἄτμητοι ἔθειραι 2.709. αἰὲν ἀδήλητοι· τὼς γὰρ θέμις. οἰόθι δʼ αὐτὴ 2.710. Λητὼ Κοιογένεια φίλαις ἐν χερσὶν ἀφάσσει. 2.711. πολλὰ δὲ Κωρύκιαι νύμφαι, Πλείστοιο θύγατρες 2.712. θαρσύνεσκον ἔπεσσιν, Ἰήιε κεκληγυῖαι· 2.713. ἔνθεν δὴ τόδε καλὸν ἐφύμνιον ἔπλετο Φοίβῳ. 4.699. Κίρκη φύξιον οἶτον ἀλιτροσύνας τε φόνοιο. 4.700. τῶ καὶ ὀπιζομένη Ζηνὸς θέμιν Ἱκεσίοιο 4.701. ὃς μέγα μὲν κοτέει, μέγα δʼ ἀνδροφόνοισιν ἀρήγει 4.702. ῥέζε θυηπολίην, οἵῃ τʼ ἀπολυμαίνονται 4.703. νηλειεῖς ἱκέται, ὅτʼ ἐφέστιοι ἀντιόωσιν. 4.704. πρῶτα μὲν ἀτρέπτοιο λυτήριον ἥγε φόνοιο 4.705. τειναμένη καθύπερθε συὸς τέκος, ἧς ἔτι μαζοὶ 4.706. πλήμμυρον λοχίης ἐκ νηδύος, αἵματι χεῖρας 4.707. τέγγεν, ἐπιτμήγουσα δέρην· αὖτις δὲ καὶ ἄλλοις 4.708. μείλισσεν χύτλοισι, καθάρσιον ἀγκαλέουσα 4.709. Ζῆνα, παλαμναίων τιμήορον ἱκεσιάων. 4.710. καὶ τὰ μὲν ἀθρόα πάντα δόμων ἐκ λύματʼ ἔνεικαν 4.711. νηιάδες πρόπολοι, ταί οἱ πόρσυνον ἕκαστα. 4.712. ἡ δʼ εἴσω πελάνους μείλικτρά τε νηφαλίῃσιν 4.713. καῖεν ἐπʼ εὐχωλῇσι παρέστιος, ὄφρα χόλοιο 4.714. σμερδαλέας παύσειεν Ἐρινύας, ἠδὲ καὶ αὐτὸς 4.715. εὐμειδής τε πέλοιτο καὶ ἤπιος ἀμφοτέροισιν 4.716. εἴτʼ οὖν ὀθνείῳ μεμιασμένοι αἵματι χεῖρας 4.717. εἴτε καὶ ἐμφύλῳ προσκηδέες ἀντιόωσιν.
3. Cicero, On The Haruspices, 21.44 (2nd cent. BCE - 1st cent. BCE)
4. Varro, On The Latin Language, 6.15, 7.8 (2nd cent. BCE - 1st cent. BCE)
5. Varro, On Agriculture, 1.2.10 (2nd cent. BCE - 1st cent. BCE)
6. Catullus, Poems, 63 (1st cent. BCE - 1st cent. BCE)
7. 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.
8. Dionysius of Halycarnassus, Roman Antiquities, 2.19, 2.70-2.71, 4.62, 6.17.2, 7.71 (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. 2.70. 1.  The sixth division of his religious institutions was devoted to those the Romans call Salii, whom Numa himself appointed out of the patricians, choosing twelve young men of the most graceful appearance. These are the Salii whose holy things are deposited on the Palatine hill and who are themselves called the (Salii) Palatini; for the (Salii) Agonales, by some called the Salii Collini, the repository of whose holy things is on the Quirinal hill, were appointed after Numa's time by King Hostilius, in pursuance of a vow he had made in the war against the Sabines. All these Salii are a kind of dancers and singers of hymns in praise of the gods of war.,2.  Their festival falls about the time of the Panathenaea, in the month which they call March, and is celebrated at the public expense for many days, during which they proceed through the city with their dances to the Forum and to the Capitol and to many other places both private and public. They wear embroidered tunics girt about with wide girdles of bronze, and over these are fastened, with brooches, robes striped with scarlet and bordered with purple, which they call trabeae; this garment is peculiar to the Romans and a mark of the greatest honour. On their heads they wear apices, as they are called, that is, high caps contracted into the shape of a cone, which the Greeks call kyrbasiai.,3.  They have each of them a sword hanging at their girdle and in their right hand they hold a spear or a staff or something else of the sort, and on their left arm a Thracian buckler, which resembles a lozenge-shaped shield with its sides drawn in, such as those are said to carry who among the Greeks perform the sacred rites of the Curetes.,4.  And, in my opinion at least, the Salii, if the word be translated into Greek, are Curetes, whom, because they are kouroi or "young men," we call by that name from their age, whereas the Romans call them Salii from their lively motions. For to leap and skip is by them called salire; and for the same reason they call all other dancers saltatores, deriving their name from the Salii, because their dancing also is attended by much leaping and capering.,5.  Whether I have been well advised or not in giving them this appellation, anyone who pleases may gather from their actions. For they execute their movements in arms, keeping time to a flute, sometimes all together, sometimes by turns, and while dancing sing certain traditional hymns. But this dance and exercise performed by armed men and the noise they make by striking their bucklers with their daggers, if we may base any conjectures on the ancient accounts, was originated by the Curetes. I need not mention the legend which is related concerning them, since almost everybody is acquainted with it. 2.71. 1.  Among the vast number of bucklers which both the Salii themselves bear and some of their servants carry suspended from rods, they say there is one that fell from heaven and was found in the palace of Numa, though no one had brought it thither and no buckler of that shape had ever before been known among the Italians; and that for both these reasons the Romans concluded that this buckler had been sent by the gods.,2.  They add that Numa, desiring that it should be honoured by being carried through the city on holy days by the most distinguished young men and that annual sacrifices should be offered to it, but at the same time being fearful both of the plot of his enemies and of its disappearance by theft, caused many other bucklers to be made resembling the one which fell from heaven, Mamurius, an artificer, having undertaken the work; so that, as a result of the perfect resemblance of the man-made imitations, the shape of the buckler sent by the gods was rendered inconspicuous and difficult to be distinguished by those who might plot to possess themselves of it.,3.  This dancing after the manner of the Curetes was a native institution among the Romans and was held in great honour by them, as I gather from many other indications and especially from what takes place in their processions both in the Circus and in the theatres.,4.  For in all of them young men clad in handsome tunics, with helmets, swords and bucklers, march in file. These are the leaders of the procession and are called by the Romans, from a game of which the Lydians seem to have been the inventors, ludiones; they show merely a certain resemblance, in my opinion, to the Salii, since they do not, like the Salii, do any of the things characteristic of the Curetes, either in their hymns or dancing. And it was necessary that the Salii should be free men and native Romans and that both their fathers and mothers should be living; whereas the others are of any condition whatsoever. But why should I say more about them? 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. 7.71. 1.  Anyone else might have assumed that the ceremonies now practised in the city were enough even by themselves to afford no slight indication of the ancient observances. But for my part, lest anyone should hold this to be weak evidence, according to that improbable assumption that after the Romans had conquered the whole Greek world they would gladly have scorned their own customs and adopted the better ones in their stead, I shall adduce my evidence from the time when they did not as yet possess the supremacy over Greece or dominion over any other country beyond the sea; and I shall cite Quintus Fabius as my authority, without requiring any further confirmation. For he is the most ancient of all the Roman historians and offers proof of what he asserts, not only from the information of others, but also from his own knowledge.,2.  This festival, therefore, the Roman senate ordered to be celebrated, as I said before, pursuant to the vow made by the dictator Aulus Postumius when he was upon the point of giving battle to the Latins, who had revolted from the Romans and were endeavouring to restore Tarquinius to power; and they ordered five hundred minae of silver to be expended every year upon the sacrifices and the games, a sum the Romans laid out on the festival till the time of the Punic War.,3.  During these holidays not only were many other observances carried out according to the customs of the Greeks, in connection with the general assemblies, the reception of strangers, and the cessation of hostilities, which it would be a big task to describe, but also those relating to the procession, the sacrifice, and the games — these are sufficient to give an idea of those I do not mention — which were as follows:
9. Livy, History, 1.20.4, 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)
10. Lucretius Carus, On The Nature of Things, 2.610-2.628, 2.632 (1st cent. BCE - 1st cent. BCE)
11. Ovid, Ars Amatoria, 1.508 (1st cent. BCE - 1st cent. CE)
12. Ovid, Fasti, 4.179-4.340, 4.342-4.390, 4.393-4.620, 4.623, 4.709, 5.11-5.52, 5.57-5.78, 5.81-5.106 (1st cent. BCE - 1st cent. CE) 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. 4.247. ‘Guide of my work, I beg you, teach me also, where She 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. 4.342. 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. 5.11. ‘After the first Chaos, as soon as the three primary form 5.12. Were given to the world, all things were newly re-configured: 5.13. Earth sank under its own weight, and drew down the seas 5.14. But lightness lifted the sky to the highest regions: 5.15. And the sun and stars, not held back by their weight 5.16. And you, you horses of the moon, sprang high. 5.17. But Earth for a long time wouldn’t yield to Sky 5.18. Nor the other lights to the Sun: honours were equal. 5.19. One of the common crowd of gods, would often dare 5.20. To sit on the throne that you, Saturn, owned 5.21. None of the new gods took Ocean’s side 5.22. And Themis was relegated to the lowest place 5.23. Until Honour, and proper Reverence, she 5.24. of the calm look, were united in a lawful bed. 5.25. From them Majesty was born, she considers them 5.26. Her parents, she who was noble from her day of birth. 5.27. She took her seat, at once, high in the midst of Olympus 5.28. Conspicuous, golden, in her purple folds. 5.29. Modesty and Fear sat with her: you could see 5.30. All the gods modelling their expression on hers. 5.31. At once, respect for honour entered their minds: 5.32. The worthy had their reward, none thought of self. 5.33. This state of things lasted for years in heaven 5.34. Till the elder god was banished by fate from the citadel. 5.35. Earth bore the Giants, a fierce brood of savage monsters 5.36. Who dared to venture against Jupiter’s halls: 5.37. She gave them a thousands hands, serpents for legs 5.38. And said: “Take up arms against the mighty gods.” 5.39. They set to piling mountains to the highest stars 5.40. And to troubling mighty Jupiter with war: 5.41. He hurled lightning bolts from the heavenly citadel 5.42. And overturned the weighty mass on its creators. 5.43. These divine weapons protected Majesty well 5.44. She survived, and has been worshipped ever since: 5.45. So she attends on Jove, Jove’s truest guardian 5.46. And allows him to hold the sceptre without force. 5.47. She came to earth as well: Romulus and Numa 5.48. Both worshipped her, and so did others in later ages. 5.49. She maintains fathers and mothers in due honour 5.50. She keeps company with virgins and young boys 5.51. She burnishes the lictor’s rods, axes, and ivory chair 5.52. She rides high in triumph behind the garlanded horses.’ 5.57. ‘Once great reverence was shown to white hair 5.58. And wrinkled age was valued at its true worth. 5.59. The young waged work of war, and spirited battle 5.60. Holding to their posts for the sake of the gods: 5.61. Age, inferior in strength, and unfit for arms 5.62. often did the country a service by its counsel. 5.63. The Senate was only open to men of mature age 5.64. And Senators bear a name meaning ripe in years. 5.65. The elders made laws for the people, and specific 5.66. Rules governed the age when office might be sought: 5.67. Old men walked with the young, without their indignation 5.68. And on the inside, if they only had one companion. 5.69. Who dared then to talk shamefully in an older man’ 5.70. Presence? Old age granted rights of censorship. 5.71. Romulus knew this, and chose the City Father 5.72. From select spirits: making them the rulers of the City. 5.73. So I deduce that the elders (maiores) gave their own title 5.74. To the month of May: and looked after their own interests. 5.75. Numitor too may have said: “Romulus, grant this month 5.76. To the old men” and his grandson may have yielded. 5.77. The following month, June, named for young men (iuvenes) 5.78. Gives no slight proof of the honour intended.’ 5.81. ‘Tethys, the Titaness, was married long ago to Ocean 5.82. He who encircles the outspread earth with flowing water. 5.83. The story is that their daughter Pleione was united 5.84. To sky-bearing Atlas, and bore him the Pleiades. 5.85. Among them, Maia’s said to have surpassed her sister 5.86. In beauty, and to have slept with mighty Jove. 5.87. She bore Mercury, who cuts the air on winged feet 5.88. On the cypress-clothed ridge of Mount Cyllene. 5.89. The Arcadians, and swift Ladon, and vast Maenalus 5.90. A land thought older than the moon, rightly worship him. 5.91. Evander, in exile from Arcadia, came to the Latin fields 5.92. And brought his gods with him, aboard ship. 5.93. Where Rome, the capital of the world, now stand 5.94. There were trees, grass, a few sheep, the odd cottage. 5.95. When they arrived, his prophetic mother said: 5.96. “Halt here! This rural spot will be the place of Empire.” 5.97. The Arcadian hero obeyed his mother, the prophetess 5.98. And stayed, though a stranger in a foreign land. 5.99. He taught the people many rites, but, above all, those 5.100. of twin-horned Faunus, and Mercury the wing-footed god. 5.101. Faunus half-goat, you’re worshipped by the girded Luperci 5.102. When their strips of hide purify the crowded streets. 5.103. But you, Mercury, patron of thieves, inventor 5.104. of the curved lyre, gave your mother’s name to this month. 5.105. Nor was this your first act of piety: you’re thought 5.106. To have given the lyre seven strings, the Pleiads’ number.’
13. Ovid, Metamorphoses, 6.587 (1st cent. BCE - 1st cent. CE)
14. Propertius, Elegies, 4.2.31 (1st cent. BCE
15. Vergil, Aeneis, 1.740-1.746, 4.166-4.170, 6.645-6.647, 7.395 (1st cent. BCE - 1st cent. BCE) 1.740. uch haughty violence fits not the souls 1.741. of vanquished men. We journey to a land 1.742. named, in Greek syllables, Hesperia : 1.743. a storied realm, made mighty by great wars 1.744. and wealth of fruitful land; in former days 1.745. Oenotrians had it, and their sons, 't is said 1.746. have called it Italy, a chieftain's name 4.166. But in what wise our urgent task and grave 4.167. may soon be sped, I will in brief unfold 4.168. to thine attending ear. A royal hunt 4.169. in sylvan shades unhappy Dido gives 4.170. for her Aeneas, when to-morrow's dawn 6.645. But, speaking first, he said, in their own tongue: 6.646. “Deiphobus, strong warrior, nobly born 6.647. of Teucer's royal stem, what ruthless foe 7.395. to Dian's honor and revenge gave o'er
16. Juvenal, Satires, 3.66, 6.512-6.516 (1st cent. CE - 2nd cent. CE)
17. Pliny The Elder, Natural History, 7.120, 34.31, 34.36, 34.48, 34.84, 36.13 (1st cent. CE - 1st cent. CE)
18. Plutarch, Cicero, 7 (1st cent. CE - 2nd cent. CE)
19. Plutarch, Lucullus, 39.2 (1st cent. CE - 2nd cent. CE)
20. Plutarch, Tiberius And Gaius Gracchus, 13.2 (1st cent. CE - 2nd cent. CE)
21. Quintilian, Institutes of Oratory, 11.3.71 (1st cent. CE - 1st cent. CE) 11.3.71.  The methods by which the head may express our meaning are manifold. For in addition to those movements which indicate consent, refusal and affirmation, there are those expressive of modesty, hesitation, wonder or indignation, which are well known and common to all. But to confine the gesture to the movement of the head alone is regarded as a fault by those who teach acting as well as by professors of rhetoric. Even the frequent nodding of the head is not free from fault, while to toss or roll it till our hair flies free is suggestive of a fanatic.
22. Silius Italicus, Punica, 17.3, 17.23-17.25, 17.33-17.35 (1st cent. CE - 2nd cent. CE)
23. Tacitus, Annals, 11.31 (1st cent. CE - 2nd cent. CE) 11.31.  The Caesar now summoned his principal friends; and, in the first place, examined Turranius, head of the corn-department; then the praetorian commander Lusius Geta. They admitted the truth; and from the rest of the circle came a din of voices:— "He must visit the camp, assure the fidelity of the guards, consult his security before his vengeance." Claudius, the fact is certain, was so bewildered by his terror that he inquired intermittently if he was himself emperor — if Silius was a private citizen. But Messalina had never given voluptuousness a freer rein. Autumn was at the full, and she was celebrating a mimic vintage through the grounds of the house. Presses were being trodden, vats flowed; while, beside them, skin-girt women were bounding like Bacchanals excited by sacrifice or delirium. She herself was there with dishevelled tresses and waving thyrsus; at her side, Silius with an ivy crown, wearing the buskins and tossing his head, while around him rose the din of a wanton chorus. The tale runs that Vettius Valens, in some freak of humour, clambered into a tall tree, and to the question, "What did he spy?" answered: "A frightful storm over Ostia" — whether something of the kind was actually taking shape, or a chance-dropped word developed into a prophecy.
24. Tacitus, Dialogus De Oratoribus, 28.5-28.6 (1st cent. CE - 2nd cent. CE)
25. Valerius Flaccus Gaius, Argonautica, 2.259-2.260, 2.277, 8.239-8.240 (1st cent. CE - 1st cent. CE)
26. Valerius Maximus, Memorable Deeds And Sayings, 1.8.2, 8.15.1 (1st cent. CE - 1st cent. CE)
27. Apuleius, The Golden Ass, 8.27 (2nd cent. CE - 2nd cent. CE)
28. Pausanias, Description of Greece, 1.38.8, 7.17.9-7.17.12 (2nd cent. CE - 2nd cent. CE) 1.38.8. When you have turned from Eleusis to Boeotia you come to the Plataean land, which borders on Attica . Formerly Eleutherae formed the boundary on the side towards Attica, but when it came over to the Athenians henceforth the boundary of Boeotia was Cithaeron. The reason why the people of Eleutherae came over was not because they were reduced by war, but because they desired to share Athenian citizenship and hated the Thebans. In this plain is a temple of Dionysus, from which the old wooden image was carried off to Athens . The image at Eleutherae at the present day is a copy of the old one. 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.
29. Arnobius, Against The Gentiles, 5.5-5.7 (3rd cent. CE - 4th cent. CE)
30. Claudianus, De Raptu Prosperine, 2.269 (4th cent. CE - 5th cent. CE)
31. Epigraphy, Ils, 18
32. 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, 286
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
allusion, to artistic and singing contests	Johnson, Ovid before Exile: Art and Punishment in the Metamorphoses (2008) 135
allusion, to literary predecessors in ovids works	Johnson, Ovid before Exile: Art and Punishment in the Metamorphoses (2008) 135
almo	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 286; Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 380
arbor intrat (festival)	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 286
archermos	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
argonautica (apollonius)	Johnson, Ovid before Exile: Art and Punishment in the Metamorphoses (2008) 135
aristoxenus of tarentum	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
asia minor	Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 172
athena	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251
attis, in rome	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296
attis	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 4
bacchic rites, processions	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251
barbarian/barbarity	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
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
calliope, in fasti	Johnson, Ovid before Exile: Art and Punishment in the Metamorphoses (2008) 135
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	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 380; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
contests, allusions to	Johnson, Ovid before Exile: Art and Punishment in the Metamorphoses (2008) 135
contests, as literary tradition	Johnson, Ovid before Exile: Art and Punishment in the Metamorphoses (2008) 135
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; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251
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
dionysius of harlicarnassus, antiquitates romanae	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
dionysos, and kybele	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296
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
ekphrasis, realism and	Johnson, Ovid before Exile: Art and Punishment in the Metamorphoses (2008) 135
fabius pictor	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371; Welch, Tarpeia: Workings of a Roman Myth (2015) 58
family, matrona	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
feminization/effeminacy	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251
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
greed and bribery and acquisitiveness	Welch, Tarpeia: Workings of a Roman Myth (2015) 58
greekness	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
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
hephaestus	Johnson, Ovid before Exile: Art and Punishment in the Metamorphoses (2008) 135
herculaneum, female statue type from	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
herodotus	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
hesiod	Johnson, Ovid before Exile: Art and Punishment in the Metamorphoses (2008) 135; 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
howling	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296
hypsipyle, vergils aeneid and	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251
identity, religious	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
incense	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 380
individual	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
isiac, music as identity-marker	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
isiac, of mater magna	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 380
itys	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251
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
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
kouretes	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296
kybebe/le, and dionysos	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296
kybebe/le	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296
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
latham, jacob	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
licinius lucullus, l., his villa at tusculum	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
livy	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 380; 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
maenads, head tossing	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296
maenads, jumping	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296
maenads, whirling	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296
maenads	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296
magna mater, and ceres	Pasco-Pranger, Founding the Year: Ovid's Fasti and the Poetics of the Roman Calendar (2006) 160
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, 286; Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296; Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260, 371, 380
megale(n)sia	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 240, 286
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, 371, 380
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, 380
musical instruments, flute/aulos/tibia	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 380
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
musical instruments	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
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, 380
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
pentheus	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251
perception, and identity/alterity	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
perception, sensory perception	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
performance, ritual	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
pessinous	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296
philomela and procne, hypsipyle compared	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251
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
phrygians	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 380
pietas	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
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
pompa circensis	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
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
publius cornelius scipio nasica	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 380
purity	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
realism	Johnson, Ovid before Exile: Art and Punishment in the Metamorphoses (2008) 135
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
romanelli, p.	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 286
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, 371; 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
sacrifice	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
salii	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296
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, 380
senses, in the metroac cult	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260, 380
senses, soundscape	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 260, 380
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
smith, mack	Johnson, Ovid before Exile: Art and Punishment in the Metamorphoses (2008) 135
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
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, 286
temple	Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
tereus	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251
tiber	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 380; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 144
tibicines	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371
titus, and destruction of the temple	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56
tradition, invented	Alvar Ezquerra, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras (2008) 286
trimble, j.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 176
tripudium'	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 296
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
vergil, aeneid, hypsipyle story, valerius and statius versions of	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251
vergil, aeneid, servius commentary on	Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251
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
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