Tiresias: The Ancient Mediterranean Religions Source Database

9612

Plutarch, Romulus, 9.4-9.6
Ὁρμήσασι δὲ πρὸς τὸν συνοικισμὸν αὐτοῖς εὐθὺς ἦν διαφορὰ περὶ τοῦ τόπου. Ῥωμύλος μὲν οὖν τὴν καλουμένην Ῥώμην κουαδράταν, ὅπερ ἐστὶ τετράγωνον, ἔκτισε, καὶ ἐκεῖνον ἐβούλετο πολίζειν τὸν τόπον, Ῥέμος δὲ χωρίον τι τοῦ Ἀβεντίνου καρτερόν, ὃ διʼ ἐκεῖνον μὲν ὠνομάσθη Ῥεμωρία, νῦν δὲ Ῥιγνάριον καλεῖται. But when they set out to establish their city, a dispute at once arose concerning the site. Romulus, accordingly, built Roma Quadrata (which means square ),and wished to have the city on that site; but Remus laid out a strong precinct on the Aventine hill, which was named from him Remonium, but now is called Rignarium.
συνθεμένων δὲ τὴν ἔριν ὄρνισιν αἰσίοις βραβεῦσαι, καὶ καθεζομένων χωρίς, ἕξ φασι τῷ Ῥέμῳ, διπλασίους δὲ τῷ Ῥωμύλῳ προφανῆναι γῦπας· οἱ δὲ τὸν μὲν Ῥέμον ἀληθῶς ἰδεῖν, ψεύσασθαι δὲ τὸν Ῥωμύλον, ἐλθόντος δὲ τοῦ Ῥέμου, τότε τοὺς δώδεκα τῷ Ῥωμύλῳ φανῆναι· διὸ καὶ νῦν μάλιστα χρῆσθαι γυψὶ Ῥωμαίους οἰωνιζομένους. Ἡρόδωρος δʼ ὁ Ποντικὸς ἱστορεῖ καὶ τὸν Ἡρακλέα χαίρειν γυπὸς ἐπὶ πράξει φανέντος. Agreeing to settle their quarrel by the flight of birds of omen, Cf. Livy, i. 7, 1. and taking their seats on the ground apart from one another, six vultures, they say, were seen by Remus, and twice that number by Romulus. Some, however, say that whereas Remus truly saw his six, Romulus lied about his twelve, but that when Remus came to him, then he did see the twelve. Hence it is that at the present time also the Romans chiefly regard vultures when they take auguries from the flight of birds. Herodorus Ponticus relates that Hercules also was glad to see a vulture present itself when he was upon an exploit.
ἔστι μὲν γὰρ ἀβλαβέστατον ζῴων ἁπάντων, μηδὲν ὧν σπείρουσιν ἢ φυτεύουσιν ἢ νέμουσιν ἄνθρωποι σινόμενον, τρέφεται δʼ ἀπὸ νεκρῶν σωμάτων, ἀποκτίννυσι δʼ οὐδὲν οὐδὲ λυμαίνεται ψυχὴν ἔχον, πτηνοῖς δὲ διὰ συγγένειαν οὐδὲ νεκροῖς πρόσεισιν. ἀετοὶ δὲ καὶ γλαῦκες καὶ ἱέρακες ζῶντα κόπτουσι τὰ ὁμόφυλα καὶ φονεύουσι· καίτοι κατʼ Αἰσχύλονὄρνιθος ὄρνις πῶς ἂν ἁγνεύοι φαγών; For it is the least harmful of all creatures, injures no grain, fruit-tree, or cattle, and lives on carrion. But it does not kill or maltreat anything that has life, and as for birds, it will not touch them even when they are dead, since they are of its own species. But eagles, owls, and hawks smite their own kind when alive, and kill them. And yet, in the words of Aeschylus:— Suppliants, 226 (Dindorf). How shall a bird that preys on fellow bird be clean?

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

10 results
1. Cicero, Republic, 2.58 (2nd cent. BCE - 1st cent. BCE) 2.58. Nam cum esset ex aere alieno commota civitas, plebs montem sacrum prius, deinde Aventinum occupavit. Ac ne Lycurgi quidem disciplina tenuit illos in hominibus Graecis frenos; nam etiam Spartae regte Theopompo sunt item quinque, quos illi ephoros appellant, in Creta autem decem, qui cosmoe vocantur, ut contra consulare imperium tribuni pl., sic illi contra vim regiam constituti.
2. Dionysius of Halycarnassus, Roman Antiquities, 1.85.6, 1.87.3 (1st cent. BCE - missingth cent. CE) 1.85.6.  They did not both favour the same site for the building of the city; for Romulus proposed to settle the Palatine hill, among other reasons, because of the good fortune of the place where they had been preserved and brought up, whereas Remus favoured the place that is now named after him Remoria. And indeed this place is very suitable for a city, being a hill not far from the Tiber and about thirty stades from Rome. From this rivalry their unsociable love of rule immediately began to disclose itself; for on the one who now yielded the victor would inevitably impose his will on all occasions alike. 1.87.3.  Remus having been slain in this action, Romulus, who had gained a most melancholy victory through the death of his brother and the mutual slaughter of citizens, buried Remus at Remoria, since when alive he had clung to it as the site for the new city. As for himself, in his grief and repentance for what had happened, he became dejected and lost all desire for life. But when Laurentia, who had received the babes when newly born and brought them up and loved them no less than a mother, entreated and comforted him, he listened to her and rose up, and gathering together the Latins who had not been slain in the battle (they were now little more than three thousand out of a very great multitude at first, when he led out the colony), he built a city on the Palatine hill.
3. Livy, History, 1.6.4, 27.25.7 (1st cent. BCE - missingth cent. CE)
4. Propertius, Elegies, 2.31.3-2.31.8, 2.31.12-2.31.16 (1st cent. BCE - missingth cent. CE)
5. Sallust, Iugurtha, 31.17 (1st cent. BCE - 1st cent. BCE)
6. Juvenal, Satires, 3.84-3.85 (1st cent. CE - 2nd cent. CE)
7. Plutarch, Romulus, 11.1 (1st cent. CE - 2nd cent. CE) 11.1. Romulus buried Remus, together with his foster-fathers, in the Remonia, See chapter ix. 4. and then set himself to building his city, after summoning from Tuscany men who prescribed all the details in accordance with certain sacred ordices and writings, and taught them to him as in a religious rite. A circular trench was dug around what is now the Comitium, A space adjoining the forum where the people met in assembly. The mundus, or augural centre of the city, was really on thePalatine. and in this were deposited first-fruits of all things the use of which was sanctioned by custom as good and by nature as necessary; and finally, every man brought a small portion of the soil of his native land, and these were cast in among the first-fruits and mingled with them.
8. Quintilian, Institutes of Oratory, 11.2.20-11.2.21 (1st cent. CE - 1st cent. CE) 11.2.20.  These symbols are then arranged as follows. The first thought is placed, as it were, in the forecourt; the second, let us say, in the living-room; the remainder are placed in due order all round the impluvium and entrusted not merely to bedrooms and parlours, but even to the care of statues and the like. This done, as soon as the memory of the facts requires to be revived, all these places are visited in turn and the various deposits are demanded from their custodians, as the sight of each recalls the respective details. Consequently, however large the number of these which it is required to remember, all are linked one to the other like dancers hand in hand, and there can be no mistake since they what precedes to what follows, no trouble being required except the preliminary labour of committing the various points to memory. 11.2.21.  What I have spoken of as being done in a house, can equally well be done in connexion with public buildings, a long journey, the ramparts of a city, or even pictures. Or we may even imagine such places to ourselves. We require, therefore, places, real or imaginary, and images or symbols, which we must, of course, invent for ourselves. By images I mean the words by which we distinguish the things which we have to learn by heart: in fact, as Cicero says, we use "places like wax tablets and symbols in lieu of letters.
9. Quintilian, Institutio Oratoria, 11.2.21 (1st cent. CE - 1st cent. CE) 11.2.21.  What I have spoken of as being done in a house, can equally well be done in connexion with public buildings, a long journey, the ramparts of a city, or even pictures. Or we may even imagine such places to ourselves. We require, therefore, places, real or imaginary, and images or symbols, which we must, of course, invent for ourselves. By images I mean the words by which we distinguish the things which we have to learn by heart: in fact, as Cicero says, we use "places like wax tablets and symbols in lieu of letters.
10. Valerius Maximus, Memorable Deeds And Sayings, 1.1.8

Subjects of this text:

subject	book bibliographic info
altar of hercules (ara maxima)	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
apollo,portico of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
apollo,temple of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
appian way	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
ara maxima (altar of hercules)	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
aventine hill	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
bergmann,b.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
bounia,a.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
capitol,potency of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
carey,s.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
cattle in rome	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
cynthia (in propertius)	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
diana	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
gardens	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
gens,julia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
heroön	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167
hills of rome	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
hölscher,t.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
immigration	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
isager,j.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
jupiter feretrius,temple of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
maecenas,and propertius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
maecenas,literary patronage	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
martial	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
miles,m.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
murphy,t.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
new gardens	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
ornamenta,östenberg,i.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
palatine hill,aristocratic character	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
palestrina	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
patronage,of literature	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
petronius	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
pietas	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167
pliny the elder	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
pompey,portico of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
portico of apollo	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
portico of pompey	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
remus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167
romanus'	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
rome,casa romuli	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167
rome,casa romuli on	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167
rome,comitium	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167
rome,forum romanum	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167
rome,palatine hill,casa romuli on	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167
rome,pomerium	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167
rome,remuria	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167
rome,remus buried on	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167
rome,temple of concordia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
rome,temple of divus augustus,victoria in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
romulus,his tomb	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167
romulus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167
temple of,apollo	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
temple of,diana	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
temple of jupiter feretrius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
topography of rome,from propertius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
tullius cicero,m.,as collector	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
umbricius (juvenal)	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120
verres,c.,cicero prosecutes	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26
vertumnus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 120