Tiresias: The Ancient Mediterranean Religions Source Database

11092

Vergil, Aeneis, 3.147-3.174
Nox erat, et terris animalia somnus habebat: and his sons' sons, and all their house to be.”
effigies sacrae divom Phrygiique Penates So Phoebus spoke; and mighty joy uprose
quos mecum a Troia mediisque ex ignibus urbis from all my thronging people, who would know
extuleram, visi ante oculos adstare iacentis where Phoebus' city lay, and whitherward
in somnis, multo manifesti lumine, qua se the god ordained the wandering tribe's return.
plena per insertas fundebat luna fenestras; Then spake my father, pondering olden days
tum sic adfari et curas his demere dictis: and sacred memories of heroes gone:
Quod tibi delato Ortygiam dicturus Apollo est “Hear, chiefs and princes, what your hopes shall be!
hic canit, et tua nos en ultro ad limina mittit. The Isle of Crete, abode of lofty Jove
Nos te, Dardania incensa, tuaque arma secuti rests in the middle sea. Thence Ida soars;
nos tumidum sub te permensi classibus aequor there is the cradle of our race. It boasts
idem venturos tollemus in astra nepotes a hundred cities, seats of fruitful power.
imperiumque urbi dabimus: tu moenia magnis Thence our chief sire, if duly I recall
magna para, longumque fugae ne linque laborem. the olden tale, King Teucer sprung, who first
Mutandae sedes: non haec tibi litora suasit touched on the Trojan shore, and chose his seat
Delius, aut Cretae iussit considere Apollo. of kingly power. There was no Ilium then
Est locus, Hesperiam Grai cognomine dicunt nor towered Pergama; in lowly vales
terra antiqua, potens armis atque ubere glaebae; their dwelling; hence the ancient worship given
Oenotri coluere viri; nunc fama minores to the Protectress of Mount Cybele
Italiam dixisse ducis de nomine gentem: mother of Gods, what time in Ida's grove
hae nobis propriae sedes; hinc Dardanus ortus the brazen Corybantic cymbals clang
Iasiusque pater, genus a quo principe nostrum. or sacred silence guards her mystery
Surge age, et haec laetus longaevo dicta parenti and lions yoked her royal chariot draw.
haud dubitanda refer: Corythum terrasque requirat Up, then, and follow the behests divine!
Ausonias; Dictaea negat tibi Iuppiter arva. Pour offering to the winds, and point your keels
Talibus attonitus visis et voce deorum— unto that realm of Minos. It is near.
nec sopor illud erat, sed coram adgnoscere voltus if Jove but bless, the third day's dawn should see
velatasque comas praesentiaque ora videbar; our ships at Cretan land.” So, having said

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

6 results
1. Apollonius of Rhodes, Argonautica, 4.1308-4.1329, 4.1363-4.1379, 4.1550-4.1553, 4.1731-4.1745, 4.1755-4.1764 (3rd cent. BCE - 3rd cent. BCE) 4.1308. ἀλλά σφεας ἐλέηραν ἀμηχανίῃ μινύθοντας 4.1309. ἡρῷσσαι, Λιβύης τιμήοροι, αἵ ποτʼ Λ̓θήνην 4.1310. ἦμος ὅτʼ ἐκ πατρὸς κεφαλῆς θόρε παμφαίνουσα 4.1311. ἀντόμεναι Τρίτωνος ἐφʼ ὕδασι χυτλώσαντο. 4.1312. ἔνδιον ἦμαρ ἔην, περὶ δʼ ὀξύταται θέρον αὐγαὶ 4.1313. ἠελίου Λιβύην· αἱ δὲ σχεδὸν Λἰσονίδαο 4.1314. ἔσταν, ἕλον δʼ ἀπὸ χερσὶ καρήατος ἠρέμα πέπλον. 4.1315. αὐτὰρ ὅγʼ εἰς ἑτέρωσε παλιμπετὲς ὄμματʼ ἔνεικεν 4.1316. δαίμονας αἰδεσθείς· αὐτὸν δέ μιν ἀμφαδὸν οἶον 4.1317. μειλιχίοις ἐπέεσσιν ἀτυζόμενον προσέειπον· 4.1318. ‘κάμμορε, τίπτʼ ἐπὶ τόσσον ἀμηχανίῃ βεβόλησαι; 4.1319. ἴδμεν ἐποιχομένους χρύσεον δέρος· ἴδμεν ἕκαστα 4.1320. ὑμετέρων καμάτων, ὅσʼ ἐπὶ χθονός, ὅσσα τʼ ἐφʼ ὑγρὴν 4.1321. πλαζόμενοι κατὰ πόντον ὑπέρβια ἔργʼ ἐκάμεσθε. 4.1322. οἰοπόλοι δʼ εἰμὲν χθόνιαι θεαὶ αὐδήεσσαι 4.1323. ἡρῷσσαι, Λιβύης τιμήοροι ἠδὲ θύγατρες. 4.1324. ἀλλʼ ἄνα· μηδʼ ἔτι τοῖον ὀιζύων ἀκάχησο· 4.1325. ἄνστησον δʼ ἑτάρους. εὖτʼ ἂν δέ τοι Ἀμφιτρίτη 4.1326. ἅρμα Ποσειδάωνος ἐύτροχον αὐτίκα λύσῃ 4.1327. δή ῥα τότε σφετέρῃ ἀπὸ μητέρι τίνετʼ ἀμοιβὴν 4.1328. ὧν ἔκαμεν δηρὸν κατὰ νηδύος ὔμμε φέρουσα· 4.1329. καί κεν ἔτʼ ἠγαθέην ἐς Ἀχαιίδα νοστήσαιτε.’ 4.1363. ὧς ἔφαθʼ· οἱ δʼ ἄρα πάντες ἐθάμβεον εἰσαΐοντες. 4.1364. ἔνθα τὸ μήκιστον τεράων Μινύῃσιν ἐτύχθη. 4.1365. ἐξ ἁλὸς ἤπειρόνδε πελώριος ἔκθορεν ἵππος 4.1366. ἀμφιλαφής, χρυσέῃσι μετήορος αὐχένα χαίταις· 4.1367. ῥίμφα δὲ σεισάμενος γυίων ἄπο νήχυτον ἅλμην 4.1368. ὦρτο θέειν, πνοιῇ ἴκελος πόδας. αἶψα δὲ Πηλεὺς 4.1369. γηθήσας ἑτάροισιν ὁμηγερέεσσι μετηύδα· 4.1370. ‘ἅρματα μὲν δή φημι Ποσειδάωνος ἔγωγε 4.1371. ἤδη νῦν ἀλόχοιο φίλης ὑπὸ χερσὶ λελύσθαι· 4.1372. μητέρα δʼ οὐκ ἄλλην προτιόσσομαι, ἠέ περ αὐτὴν 4.1373. νῆα πέλειν· ἦ γὰρ κατὰ νηδύος ἄμμε φέρουσα 4.1374. νωλεμὲς ἀργαλέοισιν ὀιζύει καμάτοισιν. 4.1375. ἀλλά μιν ἀστεμφεῖ τε βίῃ καὶ ἀτειρέσιν ὤμοις 4.1376. ὑψόθεν ἀνθέμενοι ψαμαθώδεος ἔνδοθι γαίης 4.1377. οἴσομεν, ᾗ προτέρωσε ταχὺς πόδας ἤλασεν ἵππος. 4.1378. οὐ γὰρ ὅγε ξηρὴν ὑποδύσεται· ἴχνια δʼ ἡμῖν 4.1379. σημανέειν τινʼ ἔολπα μυχὸν καθύπερθε θαλάσσης.’ 4.1550. καὶ τοὶ μὲν Φοίβου κτέρας ἵδρυον ἐν χθονὶ βάντες· 4.1551. τοῖσιν δʼ αἰζηῷ ἐναλίγκιος ἀντεβόλησεν 4.1552. τρίτων εὐρυβίης, γαίης δʼ ἀνὰ βῶλον ἀείρας 4.1553. ξείνιʼ ἀριστήεσσι προΐσχετο, φώνησέν τε· 4.1731. ἀλλʼ ὅτε δὴ κἀκεῖθεν ὑπεύδια πείσματʼ ἔλυσαν 4.1732. μνήσατʼ ἔπειτʼ Εὔφημος ὀνείρατος ἐννυχίοιο 4.1733. ἁζόμενος Μαίης υἷα κλυτόν. εἴσατο γάρ οἱ 4.1734. δαιμονίη βῶλαξ ἐπιμάστιος ᾧ ἐν ἀγοστῷ 4.1735. ἄρδεσθαι λευκῇσιν ὑπαὶ λιβάδεσσι γάλακτος 4.1736. ἐκ δὲ γυνὴ βώλοιο πέλειν ὀλίγης περ ἐούσης 4.1737. παρθενικῇ ἰκέλη· μίχθη δέ οἱ ἐν φιλότητι 4.1738. ἄσχετον ἱμερθείς· ὀλοφύρετο δʼ ἠύτε κούρην 4.1739. ζευξάμενος, τήν τʼ αὐτὸς ἑῷ ἀτίταλλε γάλακτι· 4.1740. ἡ δέ ἑ μειλιχίοισι παρηγορέεσκʼ ἐπέεσσιν· 4.1741. ‘Τρίτωνος γένος εἰμί, τεῶν τροφός, ὦ φίλε, παίδων 4.1742. οὐ κούρη· τρίτων γὰρ ἐμοὶ Λιβύη τε τοκῆες. 4.1743. ἀλλά με Νηρῆος παρακάτθεο παρθενικῇσιν 4.1744. ἂμ πέλαγος ναίειν Ἀνάφης σχεδόν· εἶμι δʼ ἐς αὐγὰς 4.1745. ἠελίου μετόπισθε, τεοῖς νεπόδεσσιν ἑτοίμη.’ 4.1755. ὧς ἔφατʼ· οὐδʼ ἁλίωσεν ὑπόκρισιν Αἰσονίδαο 4.1756. Εὔφημος· βῶλον δέ, θεοπροπίῃσιν ἰανθείς 4.1757. ἧκεν ὑποβρυχίην. τῆς δʼ ἔκτοθι νῆσος ἀέρθη 4.1758. καλλίστη, παίδων ἱερὴ τροφὸς Εὐφήμοιο 4.1759. οἳ πρὶν μέν ποτε δὴ Σιντηίδα Λῆμνον ἔναιον 4.1760. Λήμνου τʼ ἐξελαθέντες ὑπʼ ἀνδράσι Τυρσηνοῖσιν 4.1761. Σπάρτην εἰσαφίκανον ἐφέστιοι· ἐκ δὲ λιπόντας 4.1762. Σπάρτην Αὐτεσίωνος ἐὺς πάις ἤγαγε Θήρας 4.1763. καλλίστην ἐπὶ νῆσον, ἀμείψατο δʼ οὔνομα Θήρης 4.1764. ἐξ ἕθεν. ἀλλὰ τὰ μὲν μετόπιν γένετʼ Εὐφήμοιο.
2. Cicero, On The Nature of The Gods, 2.67 (2nd cent. BCE - 1st cent. BCE) 2.67. The mother is Ceres, a corruption of 'Geres,' from gero, because she bears the crops; the same accidental change of the first letter is also seen in her Greek name Dēmētēr, a corruption of gē mētēr ('mother earth'). Mavors again is from magna vertere, 'the overturner of the great,' while Minerva is either 'she who minishes' or 'she who is minatory.' Also, as the beginning and the end are the most important parts of all affairs, they held that Janus is the leader in a sacrifice, the name being derived from ire ('to go'), hence the names jani for archways and januae for the front doors of secular buildings. Again, the name Vesta comes from the Greeks, for she is the goddess whom they call Hestia. Her power extends over altars and hearths, and therefore all prayers and all sacrifices end with this goddess, because she is the guardian of the innermost things.
3. Dionysius of Halycarnassus, Roman Antiquities, 1.67 (1st cent. BCE - 1st cent. BCE) 1.67. 1.  While the city was building, a most remarkable prodigy is said to have occurred. A temple with an inner sanctuary had been built for the images of the gods which Aeneas had brought with him from the Troad and set up in Lavinium, and the statues had been removed from Lavinium to this sanctuary; but during the following night, although the doors were most carefully closed and the walls of the enclosure and the roof of the temple suffered no injury, the statues changed their position and were found upon their old pedestals.,2.  And after being brought back again from Lavinium with supplications and propitiatory sacrifices they returned in like manner to the same place. Upon this the people were for someone time in doubt what they should do, being unwilling either to live apart from their ancestral gods or to return again to their deserted habitation. But at last they hit upon an expedient which promised to meet satisfactorily both these difficulties. This was to let the images remain where they were and to conduct men back from Alba to Lavinium to live there and take care of them. Those who were sent to Lavinium to have charge of their rites were six hundred in number; they removed thither with their entire households, and Aegestus was appointed their chief.,3.  As for these gods, the Romans call them Penates. Some who translate the name into the Greek language render it Patrôoi, others Genethlioi, some Ktêsiori, others Mychioi, and still others Herkeioi. Each of these seems to be giving them their name from some one of their attributes, and it is probable that they are all expressing more or less the same idea.,4.  Concerning their figure and appearance, Timaeus, the historian, makes the statement that the holy objects preserved in the sanctuary at Lavinium are iron and bronze caducei or "heralds' wands," and a Trojan earthenware vessel; this, he says, he himself learned from the inhabitants. For my part, I believe that in the case of those things which it is not lawful for all to see I ought neither to hear about them from those who do see them nor to describe them; and I am indigt with every one else, too, who presumes to inquire into or to know more than what is permitted by law.
4. Vergil, Aeneis, 2.270-2.297, 2.771-2.795, 3.85-3.89, 3.94-3.98, 3.148-3.175, 3.180, 3.182-3.185 (1st cent. BCE - 1st cent. BCE) 2.272. our doubt dispelled. His stratagems and tears 2.273. wrought victory where neither Tydeus' son 2.274. nor mountain-bred Achilles could prevail 2.275. nor ten years' war, nor fleets a thousand strong. 2.276. But now a vaster spectacle of fear 2.277. burst over us, to vex our startled souls. 2.279. priest unto Neptune, was in act to slay 2.281. Lo! o'er the tranquil deep from Tenedos 2.289. their monstrous backs wound forward fold on fold. 2.290. Soon they made land; the furious bright eyes 2.291. glowed with ensanguined fire; their quivering tongues 2.292. lapped hungrily the hissing, gruesome jaws. 2.293. All terror-pale we fled. Unswerving then 2.294. the monsters to Laocoon made way. 2.295. First round the tender limbs of his two sons 2.296. each dragon coiled, and on the shrinking flesh 2.771. being of Greece and Troy, full well she knew 2.774. my dying country, and with horrid deed 2.781. my native Troy ? and cloth our Dardan strand 3.85. and bade them speak their reverend counsel forth. 3.86. All found one voice; to leave that land of sin 3.87. where foul abomination had profaned 3.88. a stranger's right; and once more to resign 3.89. our fleet unto the tempest and the wave. 3.94. in cypress dark and purple pall of woe. 3.95. Our Ilian women wailed with loosened hair; 3.96. new milk was sprinkled from a foaming cup 3.97. and from the shallow bowl fresh blood out-poured 3.98. upon the sacred ground. So in its tomb 3.148. So Phoebus spoke; and mighty joy uprose 3.149. from all my thronging people, who would know 3.150. where Phoebus' city lay, and whitherward 3.151. the god ordained the wandering tribe's return. 3.152. Then spake my father, pondering olden days 3.153. and sacred memories of heroes gone: 3.154. “Hear, chiefs and princes, what your hopes shall be! 3.155. The Isle of Crete, abode of lofty Jove 3.156. rests in the middle sea. Thence Ida soars; 3.157. there is the cradle of our race. It boasts 3.158. a hundred cities, seats of fruitful power. 3.159. Thence our chief sire, if duly I recall 3.160. the olden tale, King Teucer sprung, who first 3.161. touched on the Trojan shore, and chose his seat 3.162. of kingly power. There was no Ilium then 3.163. nor towered Pergama; in lowly vales 3.164. their dwelling; hence the ancient worship given 3.165. to the Protectress of Mount Cybele 3.166. mother of Gods, what time in Ida's grove 3.167. the brazen Corybantic cymbals clang 3.168. or sacred silence guards her mystery 3.169. and lions yoked her royal chariot draw. 3.170. Up, then, and follow the behests divine! 3.171. Pour offering to the winds, and point your keels 3.172. unto that realm of Minos. It is near. 3.173. if Jove but bless, the third day's dawn should see 3.174. our ships at Cretan land.” So, having said 3.175. he slew the victims for each altar's praise. 3.180. The tale was told us that Idomeneus 3.182. had left his Crete abandoned, that no foe 3.183. now harbored there, but all its dwellings lay 3.184. unteted of man. So forth we sailed 3.185. out of the port of Delos, and sped far
5. Apuleius, The Golden Ass, 11.20.3-11.20.4 (2nd cent. CE - 2nd cent. CE)
6. Heliodorus, Ethiopian Story, 1.18-1.19 (2nd cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
anxiety dreams and nightmares, vergil	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 432
apparitions	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 255
brutus, marcus	Jenkyns, God, Space, and City in the Roman Imagination (2013) 202
christianity	Jenkyns, God, Space, and City in the Roman Imagination (2013) 202
divination	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 429
divine councils	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 429
divine speech, enigmatic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 255
double dreams and visions, differing dreamer disposition	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 321
dreams and visions, deixis, anxious state	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 321, 432
dreams and visions, examples, apollonius rhodius	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 255
dreams and visions, examples, hellenistic and roman fiction	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 255
dreams and visions, examples, vergil	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 255, 429, 432
dreams and visions, theorematic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 255
emotional responses to dreams, perplexity	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 255
fiction, enigmatic speech in dreams	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 255
household gods (penates)	Jenkyns, God, Space, and City in the Roman Imagination (2013) 202
metonymy	Jenkyns, God, Space, and City in the Roman Imagination (2013) 202
penates (household gods)	Jenkyns, God, Space, and City in the Roman Imagination (2013) 202
portents	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 429
prophecy	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 429
rebuke, divine	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 432
religions, roman, penates'	Jenkyns, God, Space, and City in the Roman Imagination (2013) 202
religions, roman	Jenkyns, God, Space, and City in the Roman Imagination (2013) 202
speech in dreams, enigmatic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 255
uncertainty, about actions, decisions, destiny etc.	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 321
uncertainty, anxiety and doubt	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 321
vesta	Jenkyns, God, Space, and City in the Roman Imagination (2013) 202