Tiresias: The Ancient Mediterranean Religions Source Database

8590

Ovid, Metamorphoses, 1.366-1.415

(sic visum superis) hominumque exempla manemus.”

and when they entered his impearled abode

Dixerat, et flebant. Placuit caeleste precari

Neptune , their ancient ruler, thus began;

numen et auxilium per sacras quaerere sortes.

“A long appeal is needless; pour ye forth

Nulla mora est: adeunt pariter Cephisidas undas

in rage of power; open up your fountains;

ut nondum liquidas, sic iam vada nota secantes.

rush over obstacles; let every stream

Inde ubi libatos inroravere liquores

pour forth in boundless floods.” Thus he commands

vestibus et capiti, flectunt vestigia sanctae

and none dissenting all the River God

ad delubra deae, quorum fastigia turpi

return, and opening up their fountains roll

pallebant musco stabantque sine ignibus arae.

tumultuous to the deep unfruitful sea.

NaN

pronus humi gelidoque pavens dedit oscula saxo

which trembling with unwonted throes heaved up

atque ita “si precibus” dixerunt “numina iustis

the sources of her waters bare; and through

victa remollescunt, si flectitur ira deorum

her open plains the rapid rivers rushed

dic, Themi, qua generis damnum reparabile nostri

resistless, onward bearing the waving grain

NaN

Mota dea est sortemque dedit: “Discedite templo

and holy temples, and their sacred urns.

et velate caput cinctasque resolvite vestes

The mansions that remained, resisting vast

ossaque post tergum magnae iactate parentis.”

and total ruin, deepening waves concealed

Obstipuere diu, rumpitque silentia voce

and whelmed their tottering turrets in the flood

Pyrrha prior iussisque deae parere recusat

and whirling gulf. And now one vast expanse

detque sibi veniam pavido rogat ore, pavetque

the land and sea were mingled in the waste

laedere iactatis maternas ossibus umbras.

of endless waves—a sea without a shore.

NaN

verba datae sortis secum inter seque volutant.

another sitting in his curved boat

Inde Promethides placidis Epimethida dictis

plied the long oar where he was wont to plow;

mulcet et “aut fallax” ait “est sollertia nobis

another sailed above his grain, above

aut pia sunt nullumque nefas oracula suadent.

his hidden dwelling; and another hooked

Magna parens terra est, lapides in corpore terrae

a fish that sported in a leafy elm.

ossa reor dici; iacere hos post terga iubemur.”

Perchance an anchor dropped in verdant fields

Coniugis augurio quamquam Titania mota est

or curving keels were pushed through tangled vines;

spes tamen in dubio est: adeo caelestibus ambo

and where the gracile goat enjoyed the green

diffidunt monitis. Sed quid temptare nocebit?

unsightly seals reposed. Beneath the wave

Discedunt velantque caput tunicasque recingunt

were wondering Nereids, viewing cities, grove

et iussos lapides sua post vestigia mittunt.

and houses. Dolphins darting mid the trees

Saxa (quis hoc credat, nisi sit pro teste vetustas?)

meshed in the twisted branches, beat against

ponere duritiem coepere suumque rigorem

the shaken oak trees. There the sheep, affrayed

mollirique mora mollitaque ducere formam.

wim with the frightened wolf, the surging wave

Mox ubi creverunt naturaque mitior illis

float tigers and lions: availeth naught

contigit, ut quaedam, sic non manifesta, videri

his lightning shock the wild boar, nor avail

forma potest hominis, sed, uti de marmore coepta

the stag's fleet footed speed. The wandering bird

non exacta satis rudibusque simillima signis.

eeking umbrageous groves and hidden vales

Quae tamen ex illis aliquo pars umida suco

with wearied pinion droops into the sea.

et terrena fuit, versa est in corporis usum;

The waves increasing surge above the hills

quod solidum est flectique nequit, mutatur in ossa;

and rising waters dash on mountain tops.

quae modo vena fuit, sub eodem nomine mansit;

Myriads by the waves are swept away

inque brevi spatio superorum numine saxa

and those the waters spare, for lack of food

missa viri manibus faciem traxere virorum

tarvation slowly overcomes at last.

NaN

Inde genus durum sumus experiensque laborum

beneath a wilderness of rising waves

et documenta damus qua simus origine nati.

'Twixt Oeta and Aonia , Phocis lies

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

8 results

1. Hebrew Bible, Genesis, 6.8-6.9 (9th cent. BCE - 3rd cent. BCE)

6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃

6.8. But Noah found grace in the eyes of the LORD." 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God."

2. Lucretius Carus, On The Nature of Things, 1.80-1.101, 4.583 (1st cent. BCE - 1st cent. BCE)

3. Ovid, Metamorphoses, 1.313-1.314, 1.319, 1.324-1.326, 1.348-1.353, 1.357-1.360, 1.367-1.415 (1st cent. BCE - missingth cent. CE)

4. Philo of Alexandria, On The Creation of The World, 78-88, 77 (1st cent. BCE - missingth cent. CE)

77. And some one may inquire the cause why it was that man was the last work in the creation of the world. For the Creator and Father created him after every thing else as the sacred scriptures inform us. Accordingly, they who have gone most deeply into the laws, and who to the best of their power have investigated everything that is contained in them with all diligence, say that God, when he had given to man to partake of kindred with himself, grudged him neither reason, which is the most excellent of all gifts, nor anything else that is good; but before his creation, provided for him every thing in the world, as for the animal most resembling himself, and dearest to him, being desirous that when he was born, he should be in want of nothing requisite for living, and for living well; the first of which objects is provided for by the abundance of supplies which are furnished to him for his enjoyment, and the other by his power of contemplation of the heavenly bodies, by which the mind is smitten so as to conceive a love and desire for knowledge on those subjects; owing to which desire, philosophy has sprung up, by which, man, though mortal, is made immortal.

5. Philo of Alexandria, On Curses, 23, 22 (1st cent. BCE - missingth cent. CE)

22. It is worth while also to consider the wickedness into which a man who flies from the face of God is driven, since it is called a tempest. The law-giver showing, by this expression, that he who gives way to inconsiderate impulses without any stability or firmness exposes himself to surf and violent tossing, like those of the sea, when it is agitated in the winter season by contrary winds, and has never even a single glimpse of calm or tranquillity. But as when a ship having been tossed in the sea is agitated, it is then no longer fit to take a voyage or to anchor in harbour, but being tossed about hither and thither it leans first to one side and then to the other, and struggles in vain against the waves; so the wicked man, yielding to a perverse and insane disposition, and being unable to regulate his voyage through life without disaster, is constantly tossed about in perpetual expectation of an overturning of his life.

6. Philo of Alexandria, On The Life of Moses, 2.60, 2.65 (1st cent. BCE - missingth cent. CE)

2.60. For he, being considered a fit man, not only to be exempted from the common calamity which was to overwhelm the world, but also to be himself the beginning of a second generation of men, in obedience to the divine commands which were conveyed to him by the word of God, built a most enormous fabric of wood, three hundred cubits in length, and fifty in width, and thirty in height, and having prepared a number of connected chambers within it, both on the ground floor and in the upper story, the whole building consisting of three, and in some parts of four stories, and having prepared food, brought into it some of every description of animals, beasts and also birds, both male and female, in order to preserve a means of propagating the different species in the times that should come hereafter; 2.65. These are the rewards and honours for pre-eminent excellence given to good men, by means of which, not only did they themselves and their families obtain safety, having escaped from the greatest dangers which were thus aimed against all men all over the earth, by the change in the character of the elements; but they became also the founders of a new generation, and the chiefs of a second period of the world, being left behind as sparks of the most excellent kind of creatures, namely, of men, man having received the supremacy over all earthly creatures whatsoever, being a kind of copy of the powers of God, a visible image of his invisible nature, a created image of an uncreated and immortal Original.{1}{yonge's translation includes a separate treatise title at this point: On the Life of Moses, That Is to Say, On the Theology and Prophetic office of Moses, Book III. Accordingly, his next paragraph begins with roman numeral I (= XIII in the Loeb

7. Philo of Alexandria, Allegorical Interpretation, 3.78 (1st cent. BCE - missingth cent. CE)

8. Philo of Alexandria, Questions On Genesis, 1.96 (1st cent. BCE - missingth cent. CE)

Subjects of this text:

subject	book bibliographic info
achilles	Johnston (2008), Ancient Greek Divination, 60
aegeus	Johnston (2008), Ancient Greek Divination, 52
animals,punishment of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185
argonautica and divination	Johnston (2008), Ancient Greek Divination, 60
athletics imagery	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175
deucalion	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175, 185
diatribe	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175
enoch,transference of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185
enos,hope and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185
enthusiastic prophecy	Johnston (2008), Ancient Greek Divination, 52, 60, 61
epicurus/epicureanism	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 189, 190
five,the number,the flood	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175
hope,enos representing	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185
humanity,dominant position of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185
kinship,with god	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175
logos,lord god	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185
lucretius	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 189, 190
metamorphoses,deucalion and pyrrha	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 189, 190
myth	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185
noah,concluding remarks about	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175
noah,perfection of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185
noah,reward of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175, 185
noah,the flood and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175, 185
noah,virtues of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175
noah	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175, 185
perfection,relative	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175
perfection,vs. half-completed	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185
punishment,of animals	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185
pythia	Johnston (2008), Ancient Greek Divination, 52
riddles'	Johnston (2008), Ancient Greek Divination, 52
selloi	Johnston (2008), Ancient Greek Divination, 60
soul,types of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185
themis,themis	Johnston (2008), Ancient Greek Divination, 60
transference	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185
triads,first	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 175, 185
τρόποι ψυχῆς	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185
τέλειος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 185