Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



8590
Ovid, Metamorphoses, 15.588-15.589
NaN


exsul agam, quam me videant Capitolia regem!”the cassia bark and ears of sweet spikenard


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

7 results
1. Cicero, On Divination, 1.36, 2.62 (2nd cent. BCE - 1st cent. BCE)

1.36. Quid? qui inridetur, partus hic mulae nonne, quia fetus extitit in sterilitate naturae, praedictus est ab haruspicibus incredibilis partus malorum? Quid? Ti. Gracchus P. F., qui bis consul et censor fuit, idemque et summus augur et vir sapiens civisque praestans, nonne, ut C. Gracchus, filius eius, scriptum reliquit, duobus anguibus domi conprehensis haruspices convocavit? qui cum respondissent, si marem emisisset, uxori brevi tempore esse moriendum, si feminam, ipsi, aequius esse censuit se maturam oppetere mortem quam P. Africani filiam adulescentem; feminam emisit, ipse paucis post diebus est mortuus. Inrideamus haruspices, vanos, futtiles esse dicamus, quorumque disciplinam et sapientissimus vir et eventus ac res conprobavit, contemnamus, condemnemus etiam Babylonem et eos, qui e Caucaso caeli signa servantes numeris et modis stellarum cursus persequuntur, condemnemus, inquam, hos aut stultitiae aut vanitatis aut inpudentiae, qui quadringenta septuaginta milia annorum, ut ipsi dicunt, monumentis conprehensa continent, et mentiri iudicemus nec, saeculorum reliquorum iudicium quod de ipsis futurum sit, pertimescere. 2.62. ita omnino nullum esse portentum. Quod etiam coniector quidam et interpres portentorum non inscite respondisse dicitur ei, qui quondam ad eum rettulisset quasi ostentum, quod anguis domi vectem circumiectus fuisset: Tum esset, inquit, ostentum, si anguem vectis circumplicavisset. Hoc ille responso satis aperte declaravit nihil habendum esse, quod fieri posset, ostentum. C. Gracchus ad M. Pomponium scripsit duobus anguibus domi conprehensis haruspices a patre convocatos. Qui magis anguibus quam lacertis, quam muribus? Quia sunt haec cotidiana, angues non item; quasi vero referat, quod fieri potest, quam id saepe fiat. Ego tamen miror, si emissio feminae anguis mortem adferebat Ti. Graccho, emissio autem maris anguis erat mortifera Corneliae, cur alteram utram emiserit; nihil enim scribit respondisse haruspices, si neuter anguis emissus esset, quid esset futurum. At mors insecuta Gracchum est. Causa quidem, credo, aliqua morbi gravioris, non emissione serpentis; neque enim tanta est infelicitas haruspicum, ut ne casu quidem umquam fiat, quod futurum illi esse dixerint. 1.36. Why, then, when here recently a mule (which is an animal ordinarily sterile by nature) brought forth a foal, need anyone have scoffed because the soothsayers from that occurrence prophesied a progeny of countless evils to the state?What, pray, do you say of that well-known incident of Tiberius Gracchus, the son of Publius? He was censor and consul twice; beside that he was a most competent augur, a wise man and a pre-eminent citizen. Yet he, according to the account left us by his son Gaius, having caught two snakes in his home, called in the soothsayers to consult them. They advised him that if he let the male snake go his wife must die in a short time; and if he released the female snake his own death must soon occur. Thinking it more fitting that a speedy death should overtake him rather than his young wife, who was the daughter of Publius Africanus, he released the female snake and died within a few days.[19] Let us laugh at the soothsayers, brand them as frauds and impostors and scorn their calling, even though a very wise man, Tiberius Gracchus, and the results and circumstances of his death have given proof of its trustworthiness; let us scorn the Babylonians, too, and those astrologers who, from the top of Mount Caucasus, observe the celestial signs and with the aid of mathematics follow the courses of the stars; let us, I say, convict of folly, falsehood, and shamelessness the men whose records, as they themselves assert, cover a period of four hundred and seventy thousand years; and let us pronounce them liars, utterly indifferent to the opinion of succeeding generations. 2.62. This is illustrated by the story of a clever response made by a certain diviner and interpreter of portents. A man referred to him for interpretation as a portent the fact that a snake was seen at his house, coiled about a beam. That was not a portent, said the diviner; it would have been if the beam had been wrapped around the snake. By this answer he said plainly enough: Nothing that can happen is to be considered a portent.[29] You refer to a letter, written by Gaius Gracchus to Marcus Pomponius, stating that Tiberius Gracchus, father of Gaius, caught two snakes in his house and called together the soothsayers. And why a conference about snakes rather than about lizards or mice? You answer, Because we see lizards and mice every day; snakes we do not. As if it makes any difference how often a thing happens if it can happen at all! And yet what surprises me is this: If the release of the female snake was to be fatal to Tiberius Gracchus and that of the male was to be the death of Cornelia, why in the world did he let either snake escape? For Gaius in his letter does not state that the soothsayers expressed any opinion as to the result if neither snake had been released. Be that as it may, you reply, death overtook Gracchus. That is granted, but his death was caused by some very serious illness and not by the release of the snake. Besides, soothsayers are not so unlucky that their predictions never come true — even by accident! [30]
2. Cicero, De Domo Sua, 146 (2nd cent. BCE - 1st cent. BCE)

146. facis iniuriam, Chrysogone, si maiorem spem emptionis tuae in huius exitio ponis quam in eis iis π : his cett. rebus quas L. L ucius Sulla gessit. quod si tibi causa nulla est cur hunc miserum tanta calamitate adfici velis, si tibi omnia sua praeter praeter σχψ : propter cett. animam tradidit nec sibi quicquam paternum ne monumenti quidem causa reservavit causa reservavit ψ2 : causa clare servavit cett. : causa clam reservavit pauci dett. , per deos immortalis! quae ista tanta crudelitas est, quae tam fera immanisque natura? quis umquam praedo fuit tam nefarius, quis pirata tam barbarus ut, cum integram praedam sine sanguine habere posset, cruenta spolia detrahere mallet?
3. Cicero, In Verrem, 2.1.154 (2nd cent. BCE - 1st cent. BCE)

4. Ovid, Metamorphoses, 1.560-1.561, 15.589 (1st cent. BCE - 1st cent. CE)

5. Tacitus, Annals, 14.9-14.10 (1st cent. CE - 2nd cent. CE)

14.9.  So far the accounts concur. Whether Nero inspected the corpse of his mother and expressed approval of her figure is a statement which some affirm and some deny. She was cremated the same night, on a dinner-couch, and with the humblest rites; nor, so long as Nero reigned, was the earth piled over the grave or enclosed. Later, by the care of her servants, she received a modest tomb, hard by the road to Misenum and that villa of the dictator Caesar which looks from its dizzy height to the bay outspread beneath. As the pyre was kindled, one of her freedmen, by the name of Mnester, ran a sword through his body, whether from love of his mistress or from fear of his own destruction remains unknown. This was that ending to which, years before, Agrippina had given her credence, and her contempt. For to her inquiries as to the destiny of Nero the astrologers answered that he should reign, and slay his mother; and "Let him slay," she had said, "so that he reign. 14.10.  But only with the completion of the crime was its magnitude realized by the Caesar. For the rest of the night, sometimes dumb and motionless, but not rarely starting in terror to his feet with a sort of delirium, he waited for the daylight which he believed would bring his end. Indeed, his first encouragement to hope came from the adulation of the centurions and tribunes, as, at the suggestion of Burrus, they grasped his hand and wished him joy of escaping his unexpected danger and the criminal enterprise of his mother. His friends in turn visited the temples; and, once the example had been given, the Campanian towns in the neighbourhood attested their joy by victims and deputations. By a contrast in hypocrisy, he himself was mournful, repining apparently at his own preservation and full of tears for the death of a parent. But because the features of a landscape change less obligingly than the looks of men, and because there was always obtruded upon his gaze the grim prospect of that sea and those shores, — and there were some who believed that he could hear a trumpet, calling in the hills that rose around, and lamentations at his mother's grave, — he withdrew to Naples and forwarded to the senate a letter, the sum of which was that an assassin with his weapon upon him had been discovered in Agermus, one of the confidential freedmen of Agrippina, and that his mistress, conscious of her guilt, had paid the penalty of meditated murder.
6. Valerius Maximus, Memorable Deeds And Sayings, 4.6.1 (1st cent. CE - 1st cent. CE)

7. Apuleius, The Golden Ass, 1.21 (2nd cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
aelius Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
agrippina Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
apollo cumanus Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
aristonicus Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
aspectus' Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
capitol, processions Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
capitol Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
castor and pollux, temple of Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
cipus Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
clodius Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
conspectus, political considerations Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
daphne Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
divine gaze Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
gaze, divine Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
gaze, reciprocal Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
genucius cipus Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
germanicus Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
haruspices, private Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
haruspices, prophecies Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
haruspices Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
julius caesar, house of Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
minerva Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
nero (emperor) Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
personification Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
private divination, haruspices Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
prodigy, interpretation Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
public divination Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
snakes Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
social war Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 87
tarpeian rock Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
temple of, castor and pollux Jenkyns, God, Space, and City in the Roman Imagination (2013) 36
topography of rome, and politics Jenkyns, God, Space, and City in the Roman Imagination (2013) 36