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Tiresias: The Ancient Mediterranean Religions Source Database



8590
Ovid, Metamorphoses, 15.878-15.879


ore legar populi, perque omnia saecula famaafter the ancient mode, and then he said


siquid habent veri vatum praesagia, vivam.“There is one here who will be king, if you


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

38 results
1. Hesiod, Works And Days, 107-201, 106 (8th cent. BCE - 7th cent. BCE)

106. (The lid already stopped her, by the will
2. Hesiod, Theogony, 80, 79 (8th cent. BCE - 7th cent. BCE)

79. Rose up. They to their father made their way
3. Homer, Iliad, 24.628-24.632 (8th cent. BCE - 7th cent. BCE)

24.628. /And Automedon took bread and dealt it forth on the table in fair baskets, while Achilles dealt the meat. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, then verily Priam, son of Dardanus, marvelled at Achilles, how tall he was and how comely; 24.629. /And Automedon took bread and dealt it forth on the table in fair baskets, while Achilles dealt the meat. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, then verily Priam, son of Dardanus, marvelled at Achilles, how tall he was and how comely; 24.630. /for he was like the gods to look upon. And a son of Dardanus, did Achilles marvel, beholding his goodly aspect and hearkening to his words. But when they had had their fill of gazing one upon the other, then the old man, godlike Priam, was first to speak, saying: 24.631. /for he was like the gods to look upon. And a son of Dardanus, did Achilles marvel, beholding his goodly aspect and hearkening to his words. But when they had had their fill of gazing one upon the other, then the old man, godlike Priam, was first to speak, saying: 24.632. /for he was like the gods to look upon. And a son of Dardanus, did Achilles marvel, beholding his goodly aspect and hearkening to his words. But when they had had their fill of gazing one upon the other, then the old man, godlike Priam, was first to speak, saying:
4. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE)

5. Ennius, Annales, 405-406, 404 (3rd cent. BCE - 2nd cent. BCE)

6. Cicero, De Oratore, 1.28 (2nd cent. BCE - 1st cent. BCE)

1.28. postero autem die, cum illi maiores natu satis quiessent et in ambulationem ventum esset, dicebat tum Scaevolam duobus spatiis tribusve factis dixisse 'cur non imitamur, Crasse, Socratem illum, qui est in Phaedro Platonis? Nam me haec tua platanus admonuit, quae non minus ad opacandum hunc locum patulis est diffusa ramis, quam illa, cuius umbram secutus est Socrates, quae mihi videtur non tam ipsa acula, quae describitur, quam Platonis oratione crevisse, et quod ille durissimis pedibus fecit, ut se abiceret in herba atque ita illa, quae philosophi divinitus ferunt esse dicta, loqueretur, id meis pedibus certe concedi est aequius.'
7. Hebrew Bible, Daniel, 2 (2nd cent. BCE - 2nd cent. BCE)

8. Horace, Odes, 3.30, 3.30.1-3.30.5, 3.30.7-3.30.14 (1st cent. BCE - 1st cent. BCE)

9. Horace, Letters, 2.1, 2.1.215-2.1.216 (1st cent. BCE - 1st cent. BCE)

2.1. 1. After the death of Isaac, his sons divided their habitations respectively; nor did they retain what they had before; but Esau departed from the city of Hebron, and left it to his brother, and dwelt in Seir, and ruled over Idumea. He called the country by that name from himself, for he was named Adom; which appellation he got on the following occasion:— 2.1. This affection of his father excited the envy and the hatred of his brethren; as did also his dreams which he saw, and related to his father, and to them, which foretold his future happiness, it being usual with mankind to envy their very nearest relations such their prosperity. Now the visions which Joseph saw in his sleep were these:— 2.1. 3. Now these brethren of his were under distraction and terror, and thought that very great danger hung over them; yet not at all reflecting upon their brother Joseph, and standing firm under the accusations laid against them, they made their defense by Reubel, the eldest of them, who now became their spokesman:
10. Ovid, Amores, None (1st cent. BCE - missingth cent. CE)

11. Ovid, Epistulae Ex Ponto, 2.11.3-2.11.4 (1st cent. BCE - missingth cent. CE)

12. Ovid, Fasti, 1.1-1.2, 1.102, 1.587-1.616, 1.709-1.723, 3.155-3.160, 3.165, 3.167, 3.275, 3.460, 3.677, 3.697-3.708, 5.549-5.596, 6.537-6.550 (1st cent. BCE - missingth cent. CE)

1.1. I’ll speak of divisions of time throughout the Roman year 1.2. Their origins, and the stars that set beneath the earth and rise. 1.102. Over the days, and remember my speech. 1.587. offers to the flames the entrails of a gelded ram: 1.588. All the provinces were returned to our people 1.589. And your grandfather was given the name Augustus. 1.590. Read the legends on wax images in noble halls 1.591. Such titles were never bestowed on men before. 1.592. Here Africa named her conqueror after herself: 1.593. Another witnesses to Isaurian or Cretan power tamed: 1.594. This makes glory from Numidians, that Messana 1.595. While the next drew his fame from Numantia. 1.596. Drusus owed his death and glory to Germany – 1.597. Alas, how brief that great virtue was! 1.598. If Caesar was to take his titles from the defeated 1.599. He would need as many names as tribes on earth. 1.600. Some have earned fame from lone enemies 1.601. Named from a torque won or a raven-companion. 1.602. Pompey the Great, your name reflects your deeds 1.603. But he who defeated you was greater still. 1.604. No surname ranks higher than that of the Fabii 1.605. Their family was called Greatest for their services. 1.606. Yet these are human honours bestowed on all. 1.607. Augustus alone has a name that ranks with great Jove. 1.608. Sacred things are called august by the senators 1.609. And so are temples duly dedicated by priestly hands. 1.610. From the same root comes the word augury 1.611. And Jupiter augments things by his power. 1.612. May he augment our leader’s empire and his years 1.613. And may the oak-leaf crown protect his doors. 1.614. By the god’s auspices, may the father’s omen 1.615. Attend the heir of so great a name, when he rules the world. 1.616. When the third sun looks back on the past Ides 1.709. This day is the second from the month’s end. 1.710. Come, Peace, your graceful tresses wreathed 1.711. With laurel of Actium: stay gently in this world. 1.712. While we lack enemies, or cause for triumphs: 1.713. You’ll be a greater glory to our leaders than war. 1.714. May the soldier be armed to defend against arms 1.715. And the trumpet blare only for processions. 1.716. May the world far and near fear the sons of Aeneas 1.717. And let any land that feared Rome too little, love her. 1.718. Priests, add incense to the peaceful flames 1.719. Let a shining sacrifice fall, brow wet with wine 1.720. And ask the gods who favour pious prayer 1.721. That the house that brings peace, may so endure. 1.722. Now the first part of my labour is complete 1.723. And as its month ends, so does this book. 3.155. But the calendar was still erratic down to the time 3.156. When Caesar took it, and many other things, in hand. 3.157. That god, the founder of a mighty house, did not 3.158. Regard the matter as beneath his attention 3.159. And wished to have prescience of those heaven 3.160. Promised him, not be an unknown god entering a strange house. 3.165. That’s the measure of the year: one day 3.167. ‘If it’s right for the secret promptings of the god 3.275. She who was wife and counsellor to Numa. 3.460. She’d already happily exchanged that faithless spouse for Bacchus 3.677. And taking her aside, spoke these words: 3.697. Our leader, when Vesta spoke from her pure hearth: 3.698. Don’t hesitate to recall them: he was my priest 3.699. And those sacrilegious hands sought me with their blades. 3.700. I snatched him away, and left a naked semblance: 3.701. What died by the steel, was Caesar’s shadow.’ 3.702. Raised to the heavens he found Jupiter’s halls 3.703. And his is the temple in the mighty Forum. 3.704. But all the daring criminals who in defiance 3.705. of the gods, defiled the high priest’s head 3.706. Have fallen in merited death. Philippi is witness 3.707. And those whose scattered bones whiten its earth. 3.708. This work, this duty, was Augustus’ first task 5.549. Why does bright day, presaged by the Morning Star 5.550. Lift its radiance more swiftly from the ocean waves? 5.551. Am I wrong, or did weapons clash? I’m not: they clashed 5.552. Mars comes, giving the sign for war as he comes. 5.553. The Avenger himself descends from the sky 5.554. To view his shrine and honours in Augustus’ forum. 5.555. The god and the work are mighty: Mar 5.556. Could not be housed otherwise in his son’s city. 5.557. The shrine is worthy of trophies won from Giants: 5.558. From it the Marching God initiates fell war 5.559. When impious men attack us from the East 5.560. Or those from the setting sun must be conquered. 5.561. The God of Arms sees the summits of the work 5.562. And approves of unbeaten gods holding the heights. 5.563. He sees the various weapons studding the doors 5.564. Weapons from lands conquered by his armies. 5.565. Here he views Aeneas bowed by his dear burden 5.566. And many an ancestor of the great Julian line: 5.567. There he views Romulus carrying Acron’s weapon 5.568. And famous heroes’ deeds below their ranked statues. 5.569. And he sees Augustus’ name on the front of the shrine 5.570. And reading ‘Caesar’ there, the work seems greater still. 5.571. He had vowed it as a youth, when dutifully taking arms: 5.572. With such deeds a Prince begins his reign. 5.573. Loyal troops standing here, conspirators over there 5.574. He stretched his hand out, and spoke these words: 5.575. ‘If the death of my ‘father’ Julius, priest of Vesta 5.576. Gives due cause for this war, if I avenge for both 5.577. Come, Mars, and stain the sword with evil blood 5.578. And lend your favour to the better side. You’ll gain 5.579. A temple, and be called the Avenger, if I win.’ 5.580. So he vowed, and returned rejoicing from the rout. 5.581. Nor is he satisfied to have earned Mars that name 5.582. But seeks the standards lost to Parthian hands 5.583. That race protected by deserts, horses, arrows 5.584. Inaccessible, behind their encircling rivers. 5.585. The nation’s pride had been roused by the death 5.586. of the Crassi, when army, leader, standards all were lost. 5.587. The Parthians kept the Roman standards, ornament 5.588. of war, and an enemy bore the Roman eagle. 5.589. That shame would have remained, if Italy’s power 5.590. Had not been defended by Caesar’s strong weapons. 5.591. He ended the old reproach, a generation of disgrace: 5.592. The standards were regained, and knew their own. 5.593. What use now the arrows fired from behind your backs 5.594. Your deserts and your swift horses, you Parthians? 5.595. You carry the eagles home: offer your unstrung bows: 5.596. Now you no longer own the emblems of our shame. 6.537. As far as is right. Add this, I beg, to your hospitality.’ 6.538. A pause ensued. Then the prophetess assumed divine powers 6.539. And her whole breast filled with the presence of the god: 6.540. You’d hardly have known her then, so much taller 6.541. And holier she’d become than a moment before. 6.542. ‘I sing good news, Ino,’ she said, ‘your trials are over 6.543. Be a blessing to your people for evermore. 6.544. You’ll be a sea goddess, and your son will inhabit ocean. 6.545. Take different names now, among your own waves: 6.546. Greeks will call you Leucothea, our people Matuta: 6.547. Your son will have complete command of harbours 6.548. We’ll call him Portunus, Palaemon in his own tongue. 6.549. Go, and both be friends, I beg you, of our country!’ 6.550. Ino nodded, and gave her promise. Their trials were over
13. Ovid, Metamorphoses, 1.89-1.150, 1.175-1.176, 1.185-1.205, 1.237, 1.262-1.312, 1.560-1.563, 2.259, 2.538-2.539, 6.1-6.145, 14.153, 15.745-15.877, 15.879 (1st cent. BCE - missingth cent. CE)

14. Ovid, Tristia, 1.1.119-1.1.120, 2.118, 2.207-2.212, 3.1, 3.7.51-3.7.52, 4.2, 4.9.19-4.9.20, 4.10.128, 5.3, 5.14.5 (1st cent. BCE - missingth cent. CE)

15. Propertius, Elegies, 1.1.5, 2.1.31-2.1.34, 2.32, 3.2.17-3.2.26, 3.4 (1st cent. BCE - missingth cent. CE)

16. Appian, Civil Wars, 2.149, 2.153 (1st cent. CE - 2nd cent. CE)

17. Lucan, Pharsalia, 1.63, 7.553, 7.768, 9.232-9.233, 9.961-9.999, 10.14-10.52 (1st cent. CE - 1st cent. CE)

18. Martial, Epigrams, 1.1, 5.13.3, 6.61, 11.3, 12.2 (1st cent. CE - 2nd cent. CE)

19. Martial, Epigrams, 1.1, 5.13.3, 6.61, 11.3, 12.2 (1st cent. CE - 2nd cent. CE)

20. New Testament, Acts, 4.24-4.30 (1st cent. CE - 2nd cent. CE)

4.24. They, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; 4.25. who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing? 4.26. The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.' 4.27. For truly, in this city against your holy servant, Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 4.28. to do whatever your hand and your council foreordained to happen. 4.29. Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness 4.30. while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus.
21. New Testament, Luke, 3.18, 9.22 (1st cent. CE - 1st cent. CE)

3.18. Then with many other exhortations he preached good news to the people 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up.
22. Silius Italicus, Punica, 4.396-4.400 (1st cent. CE - 2nd cent. CE)

23. Statius, Siluae, 3.2.101-3.2.126 (1st cent. CE - 1st cent. CE)

24. Suetonius, Augustus, 18 (1st cent. CE - 2nd cent. CE)

25. Suetonius, Caligula, 52 (1st cent. CE - 2nd cent. CE)

26. Suetonius, Iulius, 7 (1st cent. CE - 2nd cent. CE)

27. Tacitus, Agricola, 46 (1st cent. CE - 2nd cent. CE)

28. Tacitus, Histories, 4.81 (1st cent. CE - 2nd cent. CE)

4.81.  During the months while Vespasian was waiting at Alexandria for the regular season of the summer winds and a settled sea, many marvels continued to mark the favour of heaven and a certain partiality of the gods toward him. One of the common people of Alexandria, well known for his loss of sight, threw himself before Vespasian's knees, praying him with groans to cure his blindness, being so directed by the god Serapis, whom this most superstitious of nations worships before all others; and he besought the emperor to deign to moisten his cheeks and eyes with his spittle. Another, whose hand was useless, prompted by the same god, begged Caesar to step and trample on it. Vespasian at first ridiculed these appeals and treated them with scorn; then, when the men persisted, he began at one moment to fear the discredit of failure, at another to be inspired with hopes of success by the appeals of the suppliants and the flattery of his courtiers: finally, he directed the physicians to give their opinion as to whether such blindness and infirmity could be overcome by human aid. Their reply treated the two cases differently: they said that in the first the power of sight had not been completely eaten away and it would return if the obstacles were removed; in the other, the joints had slipped and become displaced, but they could be restored if a healing pressure were applied to them. Such perhaps was the wish of the gods, and it might be that the emperor had been chosen for this divine service; in any case, if a cure were obtained, the glory would be Caesar's, but in the event of failure, ridicule would fall only on the poor suppliants. So Vespasian, believing that his good fortune was capable of anything and that nothing was any longer incredible, with a smiling countece, and amid intense excitement on the part of the bystanders, did as he was asked to do. The hand was instantly restored to use, and the day again shone for the blind man. Both facts are told by eye-witnesses even now when falsehood brings no reward.
29. Apuleius, The Golden Ass, 2.12.5, 11.19-11.20, 11.24 (2nd cent. CE - 2nd cent. CE)

11.19. After I had related to them of all my former miseries and present joys, I went before the face of the goddess and hired a house within the cloister of the temple so that I might continually be ready to serve of the goddess. I also wanted to be in continual contact with the company of the priests so that I could become wholly devoted to the goddess, and become an inseparable worshipper of her divine name. It happened that the goddess often appeared to me in the night, urging and commanding me to take the order of her religion. But I, though I greatly desired to do so, was held back because of fear. I considered her discipline was hard and difficult, the chastity of the priests intolerable, and the life austere and subject to many inconveniences. Being thus in doubt, I refrained from all those things as seeming impossible. 11.24. When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way:
30. Cassius Dio, Roman History, 51.16-51.17 (2nd cent. CE - 3rd cent. CE)

51.16. 1.  As for the rest who had been connected with Antony's cause up to this time, he punished some and pardoned others, either from personal motives or to oblige his friends. And since there were found at the court many children of princes and kings who were being kept there, some as hostages and others out of a spirit of arrogance, he sent some back to their homes, joined others in marriage with one another, and retained still others.,2.  I shall omit most of these cases and mention only two. of his own accord he restored Iotape to the Median king, who had found an asylum with him after his defeat; but he refused the request of Artaxes that his brothers be sent to him, because this prince had put to death the Romans left behind in Armenia.,3.  This was the disposition he made of such captives; and in the case of the Egyptians and the Alexandrians, he spared them all, so that none perished. The truth was that he did not see fit to inflict any irreparable injury upon a people so numerous, who might prove very useful to the Romans in many ways;,4.  nevertheless, he offered as a pretext for his kindness their god Serapis, their founder Alexander, and, in the third place, their fellow-citizen Areius, of whose learning and companionship he availed himself. The speech in which he proclaimed to them his pardon he delivered in Greek, so that they might understand him.,5.  After this he viewed the body of Alexander and actually touched it, whereupon, it is said, a piece of the nose was broken off. But he declined to view the remains of the Ptolemies, though the Alexandrians were extremely eager to show them, remarking, "I wished to see a king, not corpses." For this same reason he would not enter the presence of Apis, either, declaring that he was accustomed to worship gods, not cattle. 51.17. 1.  Afterwards he made Egypt tributary and gave it in charge of Cornelius Gallus. For in view of the populousness of both the cities and the country, the facile, fickle character of the inhabitants, and the extent of the grain-supply and of the wealth, so far from daring to entrust the land to any senator, he would not even grant a senator permission to live in it, except as he personally made the concession to him by name.,2.  On the other hand he did not allow the Egyptians to be senators in Rome; but whereas he made various dispositions as regards the several cities, he commanded the Alexandrians to conduct their government without senators; with such capacity for revolution, I suppose, did he credit them.,3.  And of the system then imposed upon them most details are rigorously preserved at the present time, but they have their senators both in Alexandria, beginning first under the emperor Severus, and also in Rome, these having first been enrolled in the senate in the reign of Severus' son Antoninus.,4.  Thus was Egypt enslaved. All the inhabitants who resisted for a time were finally subdued, as, indeed, Heaven very clearly indicated to them beforehand. For it rained not only water where no drop had ever fallen previously, but also blood; and there were flashes of armour from the clouds as this bloody rain fell from them.,5.  Elsewhere there was the clashing of drums and cymbals and the notes of flutes and trumpets, and a serpent of huge size suddenly appeared to them and uttered an incredibly loud hiss. Meanwhile comets were seen and dead men's ghosts appeared, the statues frowned, and Apis bellowed a note of lamentation and burst into tears.,6.  So much for these events. In the palace quantities of treasure were found. For Cleopatra had taken practically all the offerings from even the holiest shrines and so helped the Romans swell their spoils without incurring any defilement on their own part. Large sums were also obtained from every man against whom any charge of misdemeanour were brought.,7.  And apart from these, all the rest, even though no particular complaint could be lodged against them, had two-thirds of their property demanded of them. Out of this wealth all the troops received what was owing them, and those who were with Caesar at the time got in addition a thousand sesterces on condition of not plundering the city.,8.  Repayment was made in full to those who had previously advanced loans, and to both the senators and the knights who had taken part in the war large sums were given. In fine, the Roman empire was enriched and its temples adorned.
31. Lucian, The Syrian Goddess, 32 (2nd cent. CE - 2nd cent. CE)

32. Hera, however, as you look at her will recall to you a variety of forms. Speaking generally she is undoubtedly Hera, but she has something of the attributes of Athene, and of Aphrodite, and of Selene, and of Rhea, and of Artemis, and of Nemesis, and of The Fates. In one of her hands she holds a sceptre, in the other a distaff; on her head she bears rays and a tower and she has a girdle wherewith they adorn none but Aphrodite of the sky. And without she is gilt with gold, and gems of great price adorn her, some white, some sea green, others wine dark, others flashing like fire. Besides these there are many onyxes from Sardinia and the jacinth and emeralds, the offerings of the Egyptians and of the Indians, Ethiopians, Medes, Armenians, and Babylonians. But the greatest wonder of all I will proceed to tell: she bears a gem on her head called a Lychnis; it takes its name from its attribute. From this stone flashes a great light in the night time, so that the whole temple gleams brightly as by the light of myriads of candles, but in the daytime the brightness grows faint; the gem has the likeness of a bright fire. There is also another marvel in this image: if you stand over against it, it looks you in the face, and as you pass it the gaze still follows you, and if another approaching from a different quarter looks at it, he is similarly affected.
32. Anon., 4 Ezra, 12, 11

33. Manilius, Astronomica, 1.23

34. Photius, Bibliotheca (Library, Bibl.), 166, 129

35. Strabo, Geography, 17.1.8

17.1.8. The shape of the site of the city is that of a chlamys or military cloak. The sides, which determine the length, are surrounded by water, and are about thirty stadia in extent; but the isthmuses, which determine the breadth of the sides, are each of seven or eight stadia, bounded on one side by the sea, and on the other by the lake. The whole city is intersected by roads for the passage of horsemen and chariots. Two of these are very broad, exceeding a plethrum in breadth, and cut one another at right angles. It contains also very beautiful public grounds and royal palaces, which occupy a fourth or even a third part of its whole extent. For as each of the kings was desirous of adding some embellishment to the places dedicated to the public use, so, besides the buildings already existing, each of them erected a building at his own expense; hence the expression of the poet may be here applied, one after the other springs. All the buildings are connected with one another and with the harbour, and those also which are beyond it.The Museum is a part of the palaces. It has a public walk and a place furnished with seats, and a large hall, in which the men of learning, who belong to the Museum, take their common meal. This community possesses also property in common; and a priest, formerly appointed by the kings, but at present by Caesar, presides over the Museum.A part belonging to the palaces consists of that called Sema, an enclosure, which contained the tombs of the kings and that of Alexander (the Great). For Ptolemy the son of Lagus took away the body of Alexander from Perdiccas, as he was conveying it down from Babylon; for Perdiccas had turned out of his road towards Egypt, incited by ambition and a desire of making himself master of the country. When Ptolemy had attacked [and made him prisoner], he intended to [spare his life and] confine him in a desert island, but he met with a miserable end at the hand of his own soldiers, who rushed upon and despatched him by transfixing him with the long Macedonian spears. The kings who were with him, Aridaeus, and the children of Alexander, and Roxana his wife, departed to Macedonia. Ptolemy carried away the body of Alexander, and deposited it at Alexandreia in the place where it now lies; not indeed in the same coffin, for the present one is of hyalus (alabaster ?) whereas Ptolemy had deposited it in one of gold: it was plundered by Ptolemy surnamed Cocce's son and Pareisactus, who came from Syria and was quickly deposed, so that his plunder was of no service to him.
36. Valerius Flaccus Gaius, Argonautica, 2.244-2.246

37. Vergil, Aeneis, 8.671-8.713, 9.446-9.449

8.671. Seek ye a king from far!’ So in the field 8.672. inert and fearful lies Etruria's force 8.673. disarmed by oracles. Their Tarchon sent 8.674. envoys who bore a sceptre and a crown 8.675. even to me, and prayed I should assume 8.676. the sacred emblems of Etruria's king 8.677. and lead their host to war. But unto me 8.678. cold, sluggish age, now barren and outworn 8.679. denies new kingdoms, and my slow-paced powers 8.680. run to brave deeds no more. Nor could I urge 8.681. my son, who by his Sabine mother's line 8.682. is half Italian-born. Thyself art he 8.683. whose birth illustrious and manly prime 8.684. fate favors and celestial powers approve. 8.685. Therefore go forth, O bravest chief and King 8.686. of Troy and Italy ! To thee I give 8.687. the hope and consolation of our throne 8.688. pallas, my son, and bid him find in thee 8.689. a master and example, while he learns 8.690. the soldier's arduous toil. With thy brave deeds 8.691. let him familiar grow, and reverence thee 8.692. with youthful love and honor. In his train 8.693. two hundred horsemen of Arcadia 8.694. our choicest men-at-arms, shall ride; and he 8.695. in his own name an equal band shall bring 8.696. to follow only thee.” Such the discourse. 8.697. With meditative brows and downcast eyes 8.698. Aeneas and Achates, sad at heart 8.699. mused on unnumbered perils yet to come. 8.700. But out of cloudless sky Cythera's Queen 8.701. gave sudden signal: from th' ethereal dome 8.702. a thunder-peal and flash of quivering fire 8.703. tumultuous broke, as if the world would fall 8.704. and bellowing Tuscan trumpets shook the air. 8.705. All eyes look up. Again and yet again 8.706. crashed the terrible din, and where the sky 8.707. looked clearest hung a visionary cloud 8.708. whence through the brightness blazed resounding arms. 8.709. All hearts stood still. But Troy 's heroic son 8.710. knew that his mother in the skies redeemed 8.711. her pledge in sound of thunder: so he cried 8.712. “Seek not, my friend, seek not thyself to read 8.713. the meaning of the omen. 'T is to me 9.446. that no man smite behind us. I myself 9.447. will mow the mighty fieid, and lead thee on 9.448. in a wide swath of slaughter.” With this word 9.449. he shut his lips; and hurled him with his sword
38. Vergil, Georgics, 3.1-3.48

3.1. Thee too, great Pales, will I hymn, and thee 3.2. Amphrysian shepherd, worthy to be sung 3.3. You, woods and waves Lycaean. All themes beside 3.4. Which else had charmed the vacant mind with song 3.5. Are now waxed common. of harsh Eurystheus who 3.6. The story knows not, or that praiseless king 3.7. Busiris, and his altars? or by whom 3.8. Hath not the tale been told of Hylas young 3.9. Latonian Delos and Hippodame 3.10. And Pelops for his ivory shoulder famed 3.11. Keen charioteer? Needs must a path be tried 3.12. By which I too may lift me from the dust 3.13. And float triumphant through the mouths of men. 3.14. Yea, I shall be the first, so life endure 3.15. To lead the Muses with me, as I pa 3.16. To mine own country from the Aonian height; 3.17. I, placeName key= 3.18. of Idumaea, and raise a marble shrine 3.19. On thy green plain fast by the water-side 3.20. Where Mincius winds more vast in lazy coils 3.21. And rims his margent with the tender reed. 3.22. Amid my shrine shall Caesar's godhead dwell. 3.23. To him will I, as victor, bravely dight 3.24. In Tyrian purple, drive along the bank 3.25. A hundred four-horse cars. All placeName key= 3.26. Leaving Alpheus and Molorchus' grove 3.27. On foot shall strive, or with the raw-hide glove; 3.28. Whilst I, my head with stripped green olive crowned 3.29. Will offer gifts. Even 'tis present joy 3.30. To lead the high processions to the fane 3.31. And view the victims felled; or how the scene 3.32. Sunders with shifted face, and placeName key= 3.33. Inwoven thereon with those proud curtains rise. 3.34. of gold and massive ivory on the door 3.35. I'll trace the battle of the Gangarides 3.36. And our Quirinus' conquering arms, and there 3.37. Surging with war, and hugely flowing, the placeName key= 3.38. And columns heaped on high with naval brass. 3.39. And placeName key= 3.40. And quelled Niphates, and the Parthian foe 3.41. Who trusts in flight and backward-volleying darts 3.42. And trophies torn with twice triumphant hand 3.43. From empires twain on ocean's either shore. 3.44. And breathing forms of Parian marble there 3.45. Shall stand, the offspring of Assaracus 3.46. And great names of the Jove-descended folk 3.47. And father Tros, and placeName key= 3.48. of Cynthus. And accursed Envy there


Subjects of this text:

subject book bibliographic info
achilles Jenkyns (2013), God, Space, and City in the Roman Imagination, 32
aeneas,shield of Pandey (2018), The Poetics of Power in Augustan Rome, 205
aeneas at cumae,and metamorphoses Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 193, 194
africa Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195
alexander the great,mausoleum in egypt Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 208
alexander the great,model for viri militares Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 208
allusion,to literary predecessors in ovids works Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122
ambiguity Pandey (2018), The Poetics of Power in Augustan Rome, 132
amores (ovid) Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 123
anchoring allusions Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 26, 27, 28, 29
anger/ira Gorain (2019), Language in the Confessions of Augustine, 186
anti-/pro-augustan readings Pandey (2018), The Poetics of Power in Augustan Rome, 76, 132
anxiety,artistic Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122
apocalypse,genre Crabb (2020), Luke/Acts and the End of History, 62, 109
apostrophe Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 26
apuleius,and magic Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195
apuleius,as african / provincial Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195
apulia Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195
arachne Pandey (2018), The Poetics of Power in Augustan Rome, 22
aratus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
ars amatoria (ovid) Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 123
artists and gods Pandey (2018), The Poetics of Power in Augustan Rome, 22
asinus aureus,as translation Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195
astrology Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
astronomy,stars Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
audience,publication and distribution to wider Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 123
audiences,power of Pandey (2018), The Poetics of Power in Augustan Rome, 22, 205
augury Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
augustan era,,as literary context Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122
augustus,artistic freedom suppressed by Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122
augustus,deification Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
augustus,jupiter linked to Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122
augustus,nature of justice under Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 326
augustus/octavian,as author and builder Pandey (2018), The Poetics of Power in Augustan Rome, 76, 205
augustus/octavian,as collective construction Pandey (2018), The Poetics of Power in Augustan Rome, 76
augustus/octavian,as performer of a public image Pandey (2018), The Poetics of Power in Augustan Rome, 205
augustus/octavian,as reader Pandey (2018), The Poetics of Power in Augustan Rome, 22
augustus/octavian,power of Pandey (2018), The Poetics of Power in Augustan Rome, 4, 76
augustus/octavian,relation with caesar Pandey (2018), The Poetics of Power in Augustan Rome, 76
augustus/octavian,relation with the gods Pandey (2018), The Poetics of Power in Augustan Rome, 22, 76
augustus/octavian Gorain (2019), Language in the Confessions of Augustine, 186
augustus Crabb (2020), Luke/Acts and the End of History, 109, 164; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 125, 126
ausonius,exiled ovid,comparison to Fielding (2017), Transformations of Ovid in Late Antiquity. 43
ausonius,representation of paulinus spain Fielding (2017), Transformations of Ovid in Late Antiquity. 42
ausonius Fielding (2017), Transformations of Ovid in Late Antiquity. 42, 43, 50, 211
authorial intention Pandey (2018), The Poetics of Power in Augustan Rome, 76
authority,augustan Pandey (2018), The Poetics of Power in Augustan Rome, 224
authority,mutual constitution of Pandey (2018), The Poetics of Power in Augustan Rome, 4
authority,poetic Pandey (2018), The Poetics of Power in Augustan Rome, 4, 224, 227
autocracy Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239; Pandey (2018), The Poetics of Power in Augustan Rome, 4, 76
autonomy Pandey (2018), The Poetics of Power in Augustan Rome, 227
belatedness Pandey (2018), The Poetics of Power in Augustan Rome, 76, 224, 227
books Pandey (2018), The Poetics of Power in Augustan Rome, 4, 132, 205
caesar,julius,commentarii de bello civili Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 26, 28
caesar (caius iulius caesar),emulator of alexander Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 208
caesar (julius) Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
callimachus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239
capaneus Gorain (2019), Language in the Confessions of Augustine, 186
capitol,processions Jenkyns (2013), God, Space, and City in the Roman Imagination, 32
casali,sergio Fielding (2017), Transformations of Ovid in Late Antiquity. 121
catullus Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239
celer,maecius,evokes past viri militares in egypt Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 208
censorship,works removed from libraries Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122
civic participation Pandey (2018), The Poetics of Power in Augustan Rome, 227
civil war Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239
clemency Pandey (2018), The Poetics of Power in Augustan Rome, 132
coins Pandey (2018), The Poetics of Power in Augustan Rome, 4
collaborative authorship Pandey (2018), The Poetics of Power in Augustan Rome, 76
consent,conventions,solidification of Pandey (2018), The Poetics of Power in Augustan Rome, 224, 227
consent Pandey (2018), The Poetics of Power in Augustan Rome, 4
conspectus,divine Jenkyns (2013), God, Space, and City in the Roman Imagination, 32
copying,of behaviors Pandey (2018), The Poetics of Power in Augustan Rome, 132
copying,of texts Pandey (2018), The Poetics of Power in Augustan Rome, 132, 205
cosmopolis Pandey (2018), The Poetics of Power in Augustan Rome, 224
death,triumph of art over Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122, 123
decline,historical Crabb (2020), Luke/Acts and the End of History, 62, 109
deification,ascent to heavens Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114, 243
diophanes Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195
divine gaze Jenkyns (2013), God, Space, and City in the Roman Imagination, 32
divine honours Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
divine origins Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
divine plan/βουλή Crabb (2020), Luke/Acts and the End of History, 164
divine support Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
dracontius,ovidian exile Fielding (2017), Transformations of Ovid in Late Antiquity. 121
dracontius,panegyricist Fielding (2017), Transformations of Ovid in Late Antiquity. 121
dracontius Fielding (2017), Transformations of Ovid in Late Antiquity. 121, 211
egypt,pharaonic Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 208
egypt,ptolemaic Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 208
elegy Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195
elites Pandey (2018), The Poetics of Power in Augustan Rome, 132
emperors and egypt,octavian-augustus Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 208
empire,as territorial expanse Pandey (2018), The Poetics of Power in Augustan Rome, 4, 224
ennius,model / anti-model for lucan Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 28, 29
ennius,time and space in Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 29
ennius Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
epic Pandey (2018), The Poetics of Power in Augustan Rome, 76, 227
eros Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239
euhemerus,euhemeristic Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
eulogy Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
euryalus Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
exile Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 3
exile (relegation),as context for creation of works Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122
exile (relegation),as silencing Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 123
exile (relegation),works removed from libraries as part of Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122
fama Pandey (2018), The Poetics of Power in Augustan Rome, 76, 132, 205, 224, 227
fari Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
farrell,joseph Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 123
fate,εἱμαρμένη/fatum Crabb (2020), Luke/Acts and the End of History, 164
fate Gorain (2019), Language in the Confessions of Augustine, 186
faunus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
festivals,ludi saeculares Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
festivals,lupercalia Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
festivals Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
fictionality Pandey (2018), The Poetics of Power in Augustan Rome, 224
fortune,τύχη/fortuna Crabb (2020), Luke/Acts and the End of History, 164
founder Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
four- (or five‐) kingdom paradigm Crabb (2020), Luke/Acts and the End of History, 109
free speech Pandey (2018), The Poetics of Power in Augustan Rome, 132
freedom of speech Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
gaze,divine Jenkyns (2013), God, Space, and City in the Roman Imagination, 32
gaze,reciprocal Jenkyns (2013), God, Space, and City in the Roman Imagination, 32
germanicus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
getae Gorain (2019), Language in the Confessions of Augustine, 186
gods,presence in temples Jenkyns (2013), God, Space, and City in the Roman Imagination, 32
gods,the absence of their providence in lucan Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 27
greek ideal novels Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 197
green,roger Fielding (2017), Transformations of Ovid in Late Antiquity. 43
hardie,philip Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 193
hearing Jenkyns (2013), God, Space, and City in the Roman Imagination, 32
hegemony Pandey (2018), The Poetics of Power in Augustan Rome, 4
heracles/hercules Gorain (2019), Language in the Confessions of Augustine, 186
hermeneutic,alibi Pandey (2018), The Poetics of Power in Augustan Rome, 132
hermeneutic,guides Pandey (2018), The Poetics of Power in Augustan Rome, 132
hesiod Crabb (2020), Luke/Acts and the End of History, 109
homer,model / anti-model for lucan Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 27, 28
horace Fielding (2017), Transformations of Ovid in Late Antiquity. 42; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239
ideology Pandey (2018), The Poetics of Power in Augustan Rome, 132
imagination Pandey (2018), The Poetics of Power in Augustan Rome, 4, 224
immortality,of poets and poems Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
immortality Pandey (2018), The Poetics of Power in Augustan Rome, 3, 22, 76, 132, 205, 227
imperial family Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
indeterminacy,hindsight Pandey (2018), The Poetics of Power in Augustan Rome, 76, 205
information,scarcity Pandey (2018), The Poetics of Power in Augustan Rome, 227
information,transmission across distance Pandey (2018), The Poetics of Power in Augustan Rome, 224, 227
interpretive community Pandey (2018), The Poetics of Power in Augustan Rome, 132, 227
irony,ironic Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
irony Crabb (2020), Luke/Acts and the End of History, 109, 164
irreverence Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
isis Jenkyns (2013), God, Space, and City in the Roman Imagination, 32
italy Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195
jouissance Pandey (2018), The Poetics of Power in Augustan Rome, 224
judgement,final Crabb (2020), Luke/Acts and the End of History, 109
judgment Pandey (2018), The Poetics of Power in Augustan Rome, 22, 132, 205
julius caesar,c. Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
jupiter Gorain (2019), Language in the Confessions of Augustine, 186; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
jupiter (zeus),augustus linked to Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122
latium Jenkyns (2013), God, Space, and City in the Roman Imagination, 32
laurel Pandey (2018), The Poetics of Power in Augustan Rome, 227
lesbia Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239
lex iulia de maritandis ordinibus (mariage law) Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
libertas Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243; Pandey (2018), The Poetics of Power in Augustan Rome, 132, 224
libraries Pandey (2018), The Poetics of Power in Augustan Rome, 132
literacy Pandey (2018), The Poetics of Power in Augustan Rome, 4
literary genre,epic,the greater genre Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
logos,logoi,and statius Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 208
loukios of patrae Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 197
lowrie,michele Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 193
luciad,versions of and dating Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195, 197
lucius (golden ass) Jenkyns (2013), God, Space, and City in the Roman Imagination, 32
lyric Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195
madauros Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195
maecenas Pandey (2018), The Poetics of Power in Augustan Rome, 76
margins and marginality Pandey (2018), The Poetics of Power in Augustan Rome, 205, 224
martial,on reading Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 223
matrons Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
maximianus,cosmic themes in greek girls song Fielding (2017), Transformations of Ovid in Late Antiquity. 211
memory,poetic Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 3
memory,social function of Mawford and Ntanou (2021), Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature, 3
metaliterariness Pandey (2018), The Poetics of Power in Augustan Rome, 3
metamorphoseis,title of Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 197
metamorphoses (ovid),as commemorative of art Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122
metamorphoses (ovid),as reflection upon career Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122
metamorphoses (ovid) Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 193, 194
metamorphosis Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239
morality Pandey (2018), The Poetics of Power in Augustan Rome, 22
muses Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 27
names and naming Pandey (2018), The Poetics of Power in Augustan Rome, 132
necessity,δεῖ Crabb (2020), Luke/Acts and the End of History, 164
necessity,ἀνάγκη/necessitas Crabb (2020), Luke/Acts and the End of History, 164
necessity Crabb (2020), Luke/Acts and the End of History, 164
nisus Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
nostalgia Crabb (2020), Luke/Acts and the End of History, 62
of jesus Crabb (2020), Luke/Acts and the End of History, 164
offerings,poems as offerings,sacred gifts (sacra),honos,honorem,cantibus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
offerings,votive offering,votum Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
onos,as epitome Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 197
ovid,and reading Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 223
ovid,as model and anti-model for lucan Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 26, 27, 28, 29
ovid,claims to poetic immortality Fielding (2017), Transformations of Ovid in Late Antiquity. 42, 43, 50, 121
ovid,error Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 326
ovid,exile as living death Fielding (2017), Transformations of Ovid in Late Antiquity. 50
ovid,heroides Fielding (2017), Transformations of Ovid in Late Antiquity. 211
ovid,invites suspicious reading Fielding (2017), Transformations of Ovid in Late Antiquity. 121
ovid,language of guilt but non-criminality in exile Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 326
ovid,ovids barbarization in Fielding (2017), Transformations of Ovid in Late Antiquity. 42
ovid,philosophical failure in exile Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 326
ovid,philosophy of error Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 326
ovid,representation of tomis Fielding (2017), Transformations of Ovid in Late Antiquity. 42
ovid Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195; Gorain (2019), Language in the Confessions of Augustine, 186; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 125, 126
ovid (publius ovidius naso),as optimist Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122, 123
ovids poems,metamorphoses Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114, 243
pack,roger Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 326
panegyric Crabb (2020), Luke/Acts and the End of History, 164
paulinus of nola,conversion to asceticism Fielding (2017), Transformations of Ovid in Late Antiquity. 50
paulinus of nola,exiled ovid,comparison to Fielding (2017), Transformations of Ovid in Late Antiquity. 42
paulinus of nola,in wilderness of northern spain Fielding (2017), Transformations of Ovid in Late Antiquity. 42
paulinus of nola,ovidian poet redeemed by christianity Fielding (2017), Transformations of Ovid in Late Antiquity. 42, 43
paulinus of nola Fielding (2017), Transformations of Ovid in Late Antiquity. 42, 43, 50, 211
peace,pax,freedom Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
periodisation of history Crabb (2020), Luke/Acts and the End of History, 62, 109
photius Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 197
pietas Pandey (2018), The Poetics of Power in Augustan Rome, 76
playfulness Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114, 243
poetic patronage Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239
poetry,immortality through Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 193, 194
poetry,on reading Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 222
poets,as prophets Pandey (2018), The Poetics of Power in Augustan Rome, 227
poets,dependence on readers Pandey (2018), The Poetics of Power in Augustan Rome, 205
poets,rivalry with the princeps Pandey (2018), The Poetics of Power in Augustan Rome, 3, 4, 22, 76, 205
poets,service to empire Pandey (2018), The Poetics of Power in Augustan Rome, 76, 224, 227
portraiture Pandey (2018), The Poetics of Power in Augustan Rome, 4
power,of artists and authors Pandey (2018), The Poetics of Power in Augustan Rome, 4, 227
power,of audiences Pandey (2018), The Poetics of Power in Augustan Rome, 22, 205
power,of the princeps Pandey (2018), The Poetics of Power in Augustan Rome, 4, 76
power as motif,,of written world Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 123
power as motif,,vulnerability of artist Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122
presence/absence Pandey (2018), The Poetics of Power in Augustan Rome, 205, 224, 227
progress,historical Crabb (2020), Luke/Acts and the End of History, 62
propaganda Pandey (2018), The Poetics of Power in Augustan Rome, 227
propertius Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239; Pandey (2018), The Poetics of Power in Augustan Rome, 3, 132
prophecy Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195; Pandey (2018), The Poetics of Power in Augustan Rome, 76, 227
providence,πρόνοια/providentia Crabb (2020), Luke/Acts and the End of History, 164
public and private lives Pandey (2018), The Poetics of Power in Augustan Rome, 205
punic wars,second Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
putnam,michael c. j. Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 122
radegund Fielding (2017), Transformations of Ovid in Late Antiquity. 211
reading,in error or ignorance Pandey (2018), The Poetics of Power in Augustan Rome, 132, 205
reification Pandey (2018), The Poetics of Power in Augustan Rome, 227
relation with reality Pandey (2018), The Poetics of Power in Augustan Rome, 4, 22, 224, 227
religious-political legitimisation Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
revisionary Pandey (2018), The Poetics of Power in Augustan Rome, 22
revisionism,of egypt and the nile Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 208
rhetoric,emphasis Fielding (2017), Transformations of Ovid in Late Antiquity. 121
rhetoric,female voices and Fielding (2017), Transformations of Ovid in Late Antiquity. 211
rhetoric Fielding (2017), Transformations of Ovid in Late Antiquity. 211; Pandey (2018), The Poetics of Power in Augustan Rome, 76
ritual Pandey (2018), The Poetics of Power in Augustan Rome, 224
rituals Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114, 243
rivers,nile Pandey (2018), The Poetics of Power in Augustan Rome, 205
romanitas Pandey (2018), The Poetics of Power in Augustan Rome, 132
rome Fielding (2017), Transformations of Ovid in Late Antiquity. 211; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239
romulus Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 125
sabines Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
scipio africanus,and achilles Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
scipio africanus,imitatio of alexander the great by Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
scipio africanus,katabasis of Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
scipio africanus,meeting with homer Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
self-fashioning Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
semele/semela/semla Gorain (2019), Language in the Confessions of Augustine, 186
seneca,philosophy of error in Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 326
sibyl Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
signs and semiotics Pandey (2018), The Poetics of Power in Augustan Rome, 224, 227
silence,as punishment Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 123
silius italicus,and ennius Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
silius italicus,and homer Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
silius italicus,and lucan Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
silius italicus,and lucretius Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
silius italicus,and virgil Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
silius italicus,nekyia in Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293
slaves Pandey (2018), The Poetics of Power in Augustan Rome, 224
slenderness,λεπτότης Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114
space and time in the ph. Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 29
sphragis Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195, 197
springs Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195
spurius postumius albinus (consul Gorain (2019), Language in the Confessions of Augustine, 186
stoicism Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
succession Pandey (2018), The Poetics of Power in Augustan Rome, 76
suffering,as sign of the end Crabb (2020), Luke/Acts and the End of History, 62, 109
suffering Crabb (2020), Luke/Acts and the End of History, 164
sulmo Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 195
surveillance Pandey (2018), The Poetics of Power in Augustan Rome, 132
syrian goddess Jenkyns (2013), God, Space, and City in the Roman Imagination, 32
teleology\n,view of history Crabb (2020), Luke/Acts and the End of History, 62, 109
temple,as metaliterary devices Pandey (2018), The Poetics of Power in Augustan Rome, 3
temples,gods present in Jenkyns (2013), God, Space, and City in the Roman Imagination, 32
theater Pandey (2018), The Poetics of Power in Augustan Rome, 132
theatricality Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 243
thebes Gorain (2019), Language in the Confessions of Augustine, 186
time,ovidian immortality Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 193, 194
tombs,of alexander the great Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 208
tombs,of cleopatra Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 208