The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
horace	Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 97 Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 371, 377 Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 45, 55 Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 128 Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 464, 466 Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 42, 68, 77, 78, 86, 87, 102, 231 Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 211 Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 5, 49, 70 Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 101 Cairns (1989), Virgil's Augustan Epic. 88, 174, 176 Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 216, 217, 219, 220, 236, 237 Culík-Baird (2022), Cicero and the Early Latin Poets, 50, 95, 176, 183 Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 161, 163, 164 Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 103, 106 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 20, 21, 112 Fielding (2017), Transformations of Ovid in Late Antiquity. 8, 38, 42, 46, 73 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 389 Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 211 Gorain (2019), Language in the Confessions of Augustine, 2, 21, 22, 60, 71, 105, 185, 206 Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 32, 33 Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 109, 115 Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 27 Hitch (2017), Animal sacrifice in the ancient Greek world, 27 Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 19 Huttner (2013), Early Christianity in the Lycus Valley, 228 Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 1 Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 75, 86, 211 Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 39, 40 Keith and Myers (2023), Vergil and Elegy. 18, 20, 27, 43, 44, 46, 78, 79, 108, 109, 118, 119, 122, 137, 139, 140, 141, 142, 143, 145, 147, 151, 153, 227, 242, 244, 290, 320, 321 Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 8, 9, 126, 235, 236, 242, 243, 248, 311, 312, 316, 317, 318, 319, 321, 322, 323, 325, 330 Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 232 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37, 358 KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 27, 244 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37, 358 Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 377, 382, 383, 387 Levine Allison and Crossan (2006), The Historical Jesus in Context, 74 Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 93, 121 Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 205, 206 Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 109, 110, 111, 112, 113 Mackey (2022), Belief and Cult: Rethinking Roman Religion, 287, 288, 289, 300 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 151, 156, 341, 346, 349, 487, 613 Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 75, 76, 127 Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 145, 149, 151, 153, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 194, 217 Nasrallah (2019), Archaeology and the Letters of Paul, 201 Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 150 Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 13 Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 176 Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 116, 207, 208, 209 Nisula (2012), Augustine and the Functions of Concupiscence, 19 O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 28, 73, 169, 170, 247, 248, 260, 261, 307, 308, 338, 339, 378, 390 Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 36, 82 Osborne (2001), Irenaeus of Lyons, 20 Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 65, 66, 67, 74, 75, 76, 127 Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 223 Poulsen (2021), Usages of the Past in Roman Historiography, 25, 28, 30, 32, 36, 50 Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 190, 221, 287, 288, 306, 307, 308, 309, 313, 314, 315, 316, 326, 327, 369, 370 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 201, 210 Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 43 Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 279, 282, 288, 289, 293, 296, 297, 298 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 7, 8, 249, 309 Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 164, 273, 274, 275, 276 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 148 Van Nuffelen (2012), Orosius and the Rhetoric of History, 37, 50, 54 Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 96 Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 12, 72, 258, 295, 296, 297, 298, 333, 375 Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 284 Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 170 Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 32, 40, 64, 67, 71, 78, 137, 138, 283, 284, 293, 294 Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 160 van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 223, 224
horace, alleged, sexual practices	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 124, 298, 299
horace, allusions	Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 23, 166, 183 Hitch (2017), Animal sacrifice in the ancient Greek world, 23, 166, 183
horace, and dedication to maecenas, odes	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 165
horace, and dedications	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 165, 174
horace, and fake letter in circulation	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 281
horace, and ludus/ludere	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 127
horace, and maecenas	Jenkyns (2013), God, Space, and City in the Roman Imagination, 38, 39, 59, 60, 61, 62, 83, 170, 172, 214, 316, 317
horace, and performance of poetry	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 202, 206
horace, and reading	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 194, 197, 212, 213, 218, 220, 224
horace, and realism	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 100
horace, and sabine estate	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 169
horace, and stigmatization of magic	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 103, 109, 152
horace, ars poetica	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 213 Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264 Keith and Myers (2023), Vergil and Elegy. 139, 140, 141 Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 93, 94 Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 95
horace, art of poetry, the	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 199
horace, as satirist, lucilius, compared with	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 38, 130, 131, 156, 202, 203, 204
horace, as vir mercurialis	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 162
horace, as, fable tellers	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 164, 273, 274, 275, 276
horace, autobiographical details	Jenkyns (2013), God, Space, and City in the Roman Imagination, 58, 59, 65, 72, 73, 173, 213, 214
horace, banquet, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 36, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 135, 136, 137, 138
horace, biographical background	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 3, 7, 73, 157
horace, by sabine estate, gifted to maecenas	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 138, 179, 214, 233
horace, by sabine estate, gifted to maecenas, justifications for acceptance	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 236, 237, 238
horace, by sabine estate, gifted to maecenas, management	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 42, 43, 247
horace, carmen saeculare	Keith and Myers (2023), Vergil and Elegy. 63 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 218
horace, carmina	Keith and Myers (2023), Vergil and Elegy. 139
horace, characterisation of protagonists, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 78, 269, 270, 271, 281, 299, 300
horace, circle of friends	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 199, 200
horace, comparisons between, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 108, 109, 110, 200, 233, 248, 249
horace, contrasted with protagonists of the satires, persona of	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 192, 193, 194, 197, 198, 208, 211, 212, 233, 248, 287, 288
horace, criticised by interlocutors, persona of	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 279, 280, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301
horace, cynic influences/references, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 78, 79, 80
horace, cynical touches, persona of	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 108
horace, cynics/cynicism, influence on	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 78, 79, 80, 98, 102, 108
horace, date of odes	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 122
horace, decorum, in	Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 77, 86, 87
horace, deixis, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 95, 96
horace, depiction of father-son relationship, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 88, 130, 131, 132, 136, 137, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 253
horace, dialectical style, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 5
horace, diet/lifestyle	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 114, 180, 181, 182, 239
horace, empedocles in ars poetica	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 303
horace, epicurean basis, persona of	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 1, 2, 3, 4, 5, 6, 7, 51, 81
horace, epicurean influences on, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 60, 61, 108
horace, epicureanism as main thread of life	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 64
horace, epicurus, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 21
horace, epistles	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 55 Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 272, 277, 279 Mackey (2022), Belief and Cult: Rethinking Roman Religion, 289
horace, epodes	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 51, 101, 102, 103, 105, 109, 110, 150
horace, europe, in	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 62
horace, father’s teachings/influence on	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 67, 68, 69, 70, 110, 136, 137, 138, 152, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 168, 169, 178, 183, 251
horace, financial circumstances	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 169, 170, 179, 180
horace, friendship	Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 64, 65
horace, hostius quadra, confused with	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 57
horace, ibis, recursivity and open-endedness in	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 307
horace, indeterminacy	Pandey (2018), The Poetics of Power in Augustan Rome, 54, 55, 56, 70, 91, 108, 109, 110, 111, 130, 149, 158, 174, 197, 248
horace, l., jones	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 528
horace, linguistic theory, of	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138
horace, literary influences on, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 77, 78, 106, 107, 115, 116, 117, 131, 132, 208, 209, 210, 211, 212, 213, 229, 231
horace, lucretius, compared with	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 81
horace, lyric, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 28, 29
horace, maecenas, and	Jenkyns (2013), God, Space, and City in the Roman Imagination, 38, 39, 59, 60, 61, 62, 83, 170, 172, 214, 316, 317
horace, maecenas, first meeting with	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 2, 158, 171, 172, 182, 183, 184, 185, 206
horace, maecenas, gifts to	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 60, 93
horace, maecenas, personal qualities of according to	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 175, 176, 183, 188, 189, 199, 200, 220, 240
horace, maecenas, relationship with	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 3, 4, 14, 18, 34, 48, 51, 60, 72, 90, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 216
horace, mercury/hermes, in	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170
horace, military experience	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 169
horace, moral worth, persona of	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 18, 128, 154, 155, 163, 189
horace, motto, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 19, 200
horace, music, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 29
horace, nan, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 101, 102
horace, odes	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 154 Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 11 Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 121, 122, 123, 124, 125 Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 148, 165, 168, 186 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 144, 155, 156, 157, 158, 159 Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 145, 149, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170 Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 9, 17, 18, 174, 204
horace, on actors	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 199
horace, on book exported	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 272
horace, on bookshops	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 277
horace, on cleopatra	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 184
horace, on episodes	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 259
horace, on friendship	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 324
horace, on greek culture in rome	Isaac (2004), The invention of racism in classical antiquity, 394
horace, on imagines	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 103
horace, on inclusion within lyrical canon	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 165, 182
horace, on library	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 165
horace, on publication	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 122, 277, 279
horace, on shopping district	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 274
horace, on the jews	Isaac (2004), The invention of racism in classical antiquity, 455
horace, on vocal performance, odes	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 183
horace, on wealth, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 40, 65
horace, on writing	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 183
horace, on, publication	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 122, 277, 279
horace, ovid, and	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 5
horace, parody of stoicism, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 4, 248, 250
horace, parthia, parthians, in	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 13, 38, 46
horace, performance, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 28, 29
horace, philippus, in	Jenkyns (2013), God, Space, and City in the Roman Imagination, 60, 65, 146
horace, philodemus of gadara, influence on	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 8, 9, 60, 61, 67, 77, 78, 156, 157, 159, 160, 209, 210, 211, 212, 213, 229, 231
horace, philosophical engagement in	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 5, 324
horace, plato, quoted/paraphrased by	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 14, 15
horace, poet	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 220, 221, 225, 227
horace, poet, carmen saeculare	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 219
horace, poetic status	Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 63, 64
horace, presence, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 28, 29, 76, 77, 116, 117, 124, 125, 129, 130
horace, presentation of author-figure in satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 1, 2, 3, 4, 5, 81
horace, publication date, odes	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 36, 204
horace, q. horatius flaccus	Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 221 Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 121, 122, 123, 124, 125, 142, 143 Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 148, 162
horace, quintus horatius flaccus	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 11, 13, 15, 16, 19, 39, 76, 183, 184, 185, 198, 205, 206, 215, 222, 224, 232, 236
horace, quintus horatius flaccus, and augustus	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 101, 102
horace, quintus horatius flaccus, and civil wars	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 101, 104
horace, quintus horatius flaccus, and epicurus	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 21, 76, 77
horace, quintus horatius flaccus, and performance	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 28, 29
horace, quintus horatius flaccus, and poetic memory	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 91, 92, 93, 94, 102
horace, quintus horatius flaccus, and presence	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 28, 29, 78, 79, 80, 81, 82, 94, 95, 96, 97, 124, 125, 129, 130
horace, quintus horatius flaccus, and reperformance	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 84, 85
horace, quintus horatius flaccus, and textuality	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 28, 29, 86, 93, 105, 106, 116, 117
horace, quintus horatius flaccus, as conspiracy literature	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 8
horace, quintus horatius flaccus, augustanism	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 10
horace, quintus horatius flaccus, epodes	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 5, 7, 13, 24, 46, 133, 235, 267, 274, 278
horace, quintus horatius flaccus, in renaissance	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 221
horace, quintus horatius flaccus, ode	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 22, 23, 24, 25, 26, 35, 36, 138, 159, 161, 219, 241
horace, quintus horatius flaccus, ode to pollio	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 2, 3, 5, 6, 7, 8, 204, 276
horace, quintus horatius flaccus, parthia	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 13
horace, quintus horatius flaccus, roman odes	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 38, 62
horace, recitation, and	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 203, 213, 218, 224
horace, rescued by mercury	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 161, 163
horace, roman poet	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 402
horace, satirae	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 193, 194
horace, satires	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 51, 103, 109, 111 Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 169, 170
horace, self-deprecation/self-parody, persona of	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 132, 168, 169, 206, 211, 294
horace, seneca, lucius annaeus, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 23
horace, social status/circumstances	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 3, 7, 42, 43, 169, 170, 176
horace, social/historical context, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 60
horace, sosius brothers, and	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 153, 268, 279
horace, status	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 55, 56
horace, stock characters in satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 8, 131
horace, stoics/stoicism, condemned by	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 119, 120, 123, 124, 125, 126, 128, 147
horace, studies, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 7, 8, 9
horace, suetonius, life of	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 3, 7, 46, 77, 83, 124, 165, 166, 167, 169, 170, 178, 226, 241, 298
horace, target audiences, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 5, 6, 42, 60, 77, 93, 206
horace, textuality and durability in	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 63, 64
horace, textuality, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 86, 93, 105, 106
horace, topical commentary in satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 3, 9
horace, treatment of economic issues, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 82, 83, 93, 94, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263
horace, treatment of frankness, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 102, 103, 104, 105, 106
horace, treatment of friendship, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 4, 60
horace, treatment of industry/prudence, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 89, 90, 91, 92
horace, treatment of political ambition, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 175, 176, 179, 180, 183, 184, 185, 186
horace, treatment of relationship with maecenas, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 2, 4, 34, 48, 49, 51, 60, 72, 76, 158, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 233
horace, treatment of rural life, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 4, 233
horace, use of listening in poetry of	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 219
horace, vocabulary, satires	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 110, 115, 116, 117, 118, 186, 251, 252, 291
horace, walpole	Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 21, 24, 42, 49, 153, 176, 276, 289, 290, 294, 349
horace, wine, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 210
horace, worry, about future, death, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 88
horace, ὡϲ θεῶι vel sim.	Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 78, 131, 132, 137, 138, 140, 141, 143, 154
horace/cicero, cynics/cynicism, condemned by	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 14, 15, 75, 76, 79, 89, 90
horaces, odes dedicated to, maecenas	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 165
horace’s, appropriation, diatribe	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 75, 76, 271
horace’s, audience, maecenas, positioning in	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 5, 77, 208, 223
horace’s, education/poetry, empirical observation, role in	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 67, 68, 69, 70, 71
horace’s, lyric, genre, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 19
horace’s, ode, ennius, quintus, in	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 24
horace’s, ode, giants, gigantomachy, in	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 25
horace’s, ode, hannibal, hannibal barca, in	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 24
horace’s, ode, naevius, gnaeus, in	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 24
horace’s, ode, punic wars, in	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 24
horace’s, roman odes, giants, gigantomachy, in	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 38
horace’s, roman odes, punic wars, in	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 38
horace’s, sensitivity to accusations of flattery	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 83, 206, 226

List of validated texts:

43 validated results for "horace"

1. Hesiod, Theogony, 517-519 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Horace • Horace,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 62; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37

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517 Ἄτλας δʼ οὐρανὸν εὐρὺν ἔχει κρατερῆς ὑπʼ ἀνάγκης'⁵¹⁸ πείρασιν ἐν γαίης, πρόπαρ Εσπερίδων λιγυφώνων, ⁵¹⁹ ἑστηὼς κεφαλῇ τε καὶ ἀκαμάτῃσι χέρεσσιν· ' None

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517 Who is the ruler of all gods and men,'⁵¹⁸ Whose thunder stirs the spacious earth. But when ⁵¹⁹ Each left the womb and reached its mother’s knees, ' None

2. Homer, Iliad, 3.216-3.223, 8.19-8.26 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Horace • Maecenas, positioning in Horace’s audience

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 32; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 223

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3.216 ἀλλʼ ὅτε δὴ πολύμητις ἀναΐξειεν Ὀδυσσεὺς ^3.217 στάσκεν, ὑπαὶ δὲ ἴδεσκε κατὰ χθονὸς ὄμματα πήξας, ^3.218 σκῆπτρον δʼ οὔτʼ ὀπίσω οὔτε προπρηνὲς ἐνώμα, ^3.219 ἀλλʼ ἀστεμφὲς ἔχεσκεν ἀΐδρεϊ φωτὶ ἐοικώς· ^3.220 φαίης κε ζάκοτόν τέ τινʼ ἔμμεναι ἄφρονά τʼ αὔτως. ^3.221 ἀλλʼ ὅτε δὴ ὄπα τε μεγάλην ἐκ στήθεος εἵη ^3.222 καὶ ἔπεα νιφάδεσσιν ἐοικότα χειμερίῃσιν, ^3.223 οὐκ ἂν ἔπειτʼ Ὀδυσῆΐ γʼ ἐρίσσειε βροτὸς ἄλλος· ^8.19 σειρὴν χρυσείην ἐξ οὐρανόθεν κρεμάσαντες ^8.20 πάντές τʼ ἐξάπτεσθε θεοὶ πᾶσαί τε θέαιναι· ^8.21 ἀλλʼ οὐκ ἂν ἐρύσαιτʼ ἐξ οὐρανόθεν πεδίον δὲ ^8.22 Ζῆνʼ ὕπατον μήστωρʼ, οὐδʼ εἰ μάλα πολλὰ κάμοιτε. ^8.23 ἀλλʼ ὅτε δὴ καὶ ἐγὼ πρόφρων ἐθέλοιμι ἐρύσσαι, ^8.24 αὐτῇ κεν γαίῃ ἐρύσαιμʼ αὐτῇ τε θαλάσσῃ· ^8.25 σειρὴν μέν κεν ἔπειτα περὶ ῥίον Οὐλύμποιο ^8.26 δησαίμην, τὰ δέ κʼ αὖτε μετήορα πάντα γένοιτο.'' None

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3.216 nor of rambling, though verily in years he was the younger. But whenever Odysseus of many wiles arose, he would stand and look down with eyes fixed upon the ground, and his staff he would move neither backwards nor forwards, but would hold it stiff, in semblance like a man of no understanding; ^3.219 nor of rambling, though verily in years he was the younger. But whenever Odysseus of many wiles arose, he would stand and look down with eyes fixed upon the ground, and his staff he would move neither backwards nor forwards, but would hold it stiff, in semblance like a man of no understanding; ' "^3.220 thou wouldest have deemed him a churlish man and naught but a fool. But whenso he uttered his great voice from his chest, and words like snowflakes on a winter's day, then could no mortal man beside vie with Odysseus; then did we not so marvel to behold Odysseus' aspect. " "^3.223 thou wouldest have deemed him a churlish man and naught but a fool. But whenso he uttered his great voice from his chest, and words like snowflakes on a winter's day, then could no mortal man beside vie with Odysseus; then did we not so marvel to behold Odysseus' aspect. " ^8.19 far, far away, where is the deepest gulf beneath the earth, the gates whereof are of iron and the threshold of bronze, as far beneath Hades as heaven is above earth: then shall ye know how far the mightiest am I of all gods. Nay, come, make trial, ye gods, that ye all may know. Make ye fast from heaven a chain of gold, ^8.20 and lay ye hold thereof, all ye gods and all goddesses; yet could ye not drag to earth from out of heaven Zeus the counsellor most high, not though ye laboured sore. But whenso I were minded to draw of a ready heart, then with earth itself should I draw you and with sea withal; ^8.25 and the rope should I thereafter bind about a peak of Olympus and all those things should hang in space. By so much am I above gods and above men. So spake he, and they all became hushed in silence, marvelling at his words; for full masterfully did he address their gathering. ^8.26 and the rope should I thereafter bind about a peak of Olympus and all those things should hang in space. By so much am I above gods and above men. So spake he, and they all became hushed in silence, marvelling at his words; for full masterfully did he address their gathering. '' None

3. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Horace • Horace, • Horace, Quintus Horatius Flaccus

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 165; Keith and Myers (2023), Vergil and Elegy. 119; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 16

4. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Horace • Horace, Quintus Horatius Flaccus

Found in books: Cairns (1989), Virgil's Augustan Epic. 88; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 44, 94, 117, 220; Gordon (2012), The Invention and Gendering of Epicurus, 40; Keith and Myers (2023), Vergil and Elegy. 137; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 13

5. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Horace • persona of Horace, contrasted with protagonists of the Satires

Found in books: Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 209; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 192

6. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Horace • Satires (Horace), treatment of political ambition • Satires (Horace), vocabulary

Found in books: Keith and Myers (2023), Vergil and Elegy. 46; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 186

7. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Horace

Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 245; Keith and Myers (2023), Vergil and Elegy. 137

8. Cicero, On Duties, 1.114, 1.151 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Horace • Horace, social status/circumstances • Maecenas, relationship with Horace • Sabine estate (gifted to Horace by Maecenas), management

Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 42; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 23; Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 116; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 78; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 43

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1.114 Suum quisque igitur noscat ingenium acremque se et bonorum et vitiorum suorum iudicem praebeat, ne scaenici plus quam nos videantur habere prudentiae. Illi enim non optimas, sed sibi accommodatissimas fabulas eligunt; qui voce freti sunt, Epigonos Medumque, qui gestu, Melanippam, Clytemnestram, semper Rupilius, quem ego memini, Antiopam, non saepe Aesopus Aiacem. Ergo histrio hoc videbit in scaena, non videbit sapiens vir in vita? Ad quas igitur res aptissimi erimus, in iis potissimum elaborabimus; sin aliquando necessitas nos ad ea detruserit, quae nostri ingenii non erunt, omnis adhibenda erit cura, meditatio, diligentia, ut ea si non decore, at quam minime indecore facere possimus; nec tam est enitendum, ut bona, quae nobis data non sint, sequamur, quam ut vitia fugiamus. ^1.151 Quibus autem artibus aut prudentia maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut doctrina rerum honestarum, eae sunt iis, quorum ordini conveniunt, honestae. Mercatura autem, si tenuis est. sordida putanda est; sin magna et copiosa, multa undique apportans multisque sine vanitate impertiens, non est admodum vituperanda, atque etiam, si satiata quaestu vel contenta potius, ut saepe ex alto in portum, ex ipso portu se in agros possessionesque contulit, videtur iure optimo posse laudari. Omnium autem rerum, ex quibus aliquid acquiritur, nihil est agri cultura melius, nihil uberius, nihil dulcius, nihil homine libero dignius; de qua quoniam in Catone Maiore satis multa diximus, illim assumes, quae ad hunc locum pertinebunt.'' None

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1.114 \xa0Everyone, therefore, should make a proper estimate of his own natural ability and show himself a critical judge of his own merits and defects; in this respect we should not let actors display more practical wisdom than we have. They select, not the best plays, but the ones best suited to their talents. Those who rely most upon the quality of their voice take the Epigoni and the Medus; those who place more stress upon the action choose the Melanippa and the Clytaemnestra; Rupilius, whom I\xa0remember, always played in the Antiope, Aesopus rarely in the Ajax. Shall a player have regard to this in choosing his rÃ´le upon the stage, and a wise man fail to do so in selecting his part in life? We shall, therefore, work to the best advantage in that rÃ´le to which we are best adapted. But if at some time stress of circumstances shall thrust us aside into some uncongenial part, we must devote to it all possible thought, practice, and pains, that we may be able to perform it, if not with propriety, at least with as little impropriety as possible; and we need not strive so hard to attain to points of excellence that have not been vouchsafed to us as to correct the faults we have. < ^1.151 \xa0But the professions in which either a higher degree of intelligence is required or from which no small benefit to society is derived â\x80\x94 medicine and architecture, for example, and teaching â\x80\x94 these are proper for those whose social position they become. Trade, if it is on a small scale, is to be considered vulgar; but if wholesale and on a large scale, importing large quantities from all parts of the world and distributing to many without misrepresentation, it is not to be greatly disparaged. Nay, it even seems to deserve the highest respect, if those who are engaged in it, satiated, or rather, I\xa0should say, satisfied with the fortunes they have made, make their way from the port to a country estate, as they have often made it from the sea into port. But of all the occupations by which gain is secured, none is better than agriculture, none more profitable, none more delightful, none more becoming to a freeman. But since I\xa0have discussed this quite fully in my Cato Major, you will find there the material that applies to this point.'' None

9. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Horace • Horace, Epistulae • Maecenas, first meeting with Horace • Maecenas, relationship with Horace • Satires (Horace), treatment of political ambition • Satires (Horace), treatment of relationship with Maecenas • Suetonius, Life of Horace

Found in books: Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 146; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 167, 185

10. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Horace • Horace, Satirae/Sermones

Found in books: Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 148; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 137

11. Horace, Sermones, 1.1.1, 1.1.14, 1.1.24-1.1.25, 1.2, 1.2.24, 1.2.30-1.2.36, 1.2.116-1.2.131, 1.3.76-1.3.79, 1.3.96, 1.3.107-1.3.108, 1.3.133-1.3.139, 1.4.1, 1.4.12, 1.4.14-1.4.16, 1.4.40, 1.4.48-1.4.62, 1.4.105-1.4.108, 1.4.115, 1.5-1.6, 1.5.40-1.5.42, 1.5.90, 1.6.23, 1.6.45-1.6.46, 1.6.54-1.6.55, 1.6.62, 1.8-1.10, 1.9.23-1.9.24, 1.9.45-1.9.48, 1.10.40, 1.10.43-1.10.44, 1.10.47, 1.10.67, 1.10.78-1.10.79, 1.10.81, 1.10.84, 2.1, 2.1.30-2.1.34, 2.1.40-2.1.41, 2.1.60, 2.1.83-2.1.86, 2.2.117, 2.3, 2.3.14-2.3.16, 2.3.18-2.3.20, 2.3.24-2.3.26, 2.3.34, 2.3.82, 2.3.115-2.3.117, 2.3.314-2.3.321, 2.3.325, 2.5, 2.6.1-2.6.5, 2.6.17, 2.6.21, 2.6.71, 2.6.76, 2.6.80-2.6.117, 2.7.56-2.7.67, 2.8 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cynics/Cynicism, condemned by Horace/Cicero • Cynics/Cynicism, influence on Horace • Horace • Horace (poet) • Horace, • Horace, (alleged) sexual practices • Horace, Ars Poetica • Horace, Epistles as autofiction • Horace, Epistulae • Horace, Epodes • Horace, Odes • Horace, Quintus Horatius Flaccus • Horace, Quintus Horatius Flaccus, and poetic memory • Horace, Quintus Horatius Flaccus, and textuality • Horace, Satirae/Sermones • Horace, Satires • Horace, Satires as autofiction • Horace, allusions • Horace, and Sabine estate • Horace, and reciprocity ethic • Horace, and stigmatization of magic • Horace, as character in Jonson’s Poetaster • Horace, as priest • Horace, as propagandist • Horace, autobiographical persona of • Horace, autofiction in • Horace, biographical background • Horace, biography of • Horace, circle of friends • Horace, draws on Hellenistic Lives of Greek poets • Horace, father’s teachings/influence on • Horace, friendship • Horace, lyric ”I” in the Odes • Horace, on Lucilius • Horace, on Virgil • Horace, poet, • Horace, poetic status • Horace, satire and libel • Jonson, Ben, Horace in • Lucilius, compared with Horace, as satirist • Lucretius, compared with Horace • Maecenas, first meeting with Horace • Maecenas, personal qualities of (according to Horace) • Maecenas, positioning in Horace’s audience • Maecenas, relationship with Horace • Mercury/Hermes, in Horace • Odes (Horace) • Odes (Horace), publication date • Philodemus of Gadara, influence on Horace • Plato, quoted/paraphrased by Horace • Sabine estate (gifted to Horace by Maecenas) • Sabine estate (gifted to Horace by Maecenas), management • Satires (Horace), Cynic influences/references • Satires (Horace), characterisation of protagonists • Satires (Horace), comparisons between • Satires (Horace), depiction of father-son relationship • Satires (Horace), dialectical style • Satires (Horace), literary influences on • Satires (Horace), on wealth • Satires (Horace), parody of Stoicism • Satires (Horace), presentation of author-figure in • Satires (Horace), stock characters in • Satires (Horace), studies • Satires (Horace), target audience(s) • Satires (Horace), topical commentary in • Satires (Horace), treatment of economic issues • Satires (Horace), treatment of friendship • Satires (Horace), treatment of industry/prudence • Satires (Horace), treatment of political ambition • Satires (Horace), treatment of relationship with Maecenas • Satires (Horace), treatment of rural life • Satires (Horace), vocabulary • Stoics/Stoicism, condemned by Horace • Suetonius, Life of Horace • Suetonius, biography of Horace • banquet, and Horace • diatribe, Horace’s appropriation • empirical observation, role in Horace’s education/poetry • fable tellers, Horace as • flattery, Horace’s sensitivity to accusations of • gratia, of Horace to benefactors • motto, and Horace • persona of Horace, Epicurean basis • persona of Horace, contrasted with protagonists of the Satires • persona of Horace, criticised by interlocutors • persona of Horace, moral worth • persona of Horace, self-deprecation/self-parody • sermo, Horace on • textuality, and Horace • wine, and Horace

Found in books: Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 63, 64; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 102, 231; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 23, 58, 62, 143, 144, 149; Bowersock (1997), Fiction as History: Nero to Julian, 19; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 220, 227; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 103, 109, 110, 111; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 112; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 78, 83; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 13, 17, 18, 21, 65, 66, 67, 79, 80, 81, 82; Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 166; Hitch (2017), Animal sacrifice in the ancient Greek world, 166; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 18; Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 257, 258; Keane (2015), Juvenal and the Satiric Emotions, 7, 64, 149, 152, 166, 215; Keith and Myers (2023), Vergil and Elegy. 20, 27, 46, 119; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 232; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 27; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 382, 383, 387; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 193; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 112, 113; Mayor (2017), Religion and Memory in Tacitus’ Annals, 198; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 169, 170, 194; Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 208; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 190, 221, 287, 307, 309, 313, 314, 315, 326; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 90, 93, 198, 200, 205; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 282, 288, 293; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 273, 274, 275, 276; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 146, 149; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 258, 296, 297; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 71, 137, 283, 284; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 1, 4, 5, 6, 8, 9, 14, 17, 38, 40, 46, 48, 49, 67, 68, 70, 72, 77, 79, 81, 82, 89, 109, 110, 115, 116, 117, 118, 119, 120, 123, 124, 125, 126, 130, 131, 132, 136, 138, 147, 152, 156, 157, 158, 159, 163, 164, 166, 172, 173, 175, 177, 183, 184, 185, 186, 189, 192, 193, 194, 197, 198, 199, 200, 203, 204, 206, 216, 220, 226, 233, 240, 247, 248, 251, 260, 263, 269, 270, 271, 280, 283, 285, 288, 289, 294, 295, 298, 299

1.1 but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother; ' '
2.3 for you see how justly he calls those Egyptians whom he hates, and endeavors to reproach; for had he not deemed Egyptians to be a name of great reproach, he would not have avoided the name of an Egyptian himself; as we know that those who brag of their own countries, value themselves upon the denomination they acquire thereby, and reprove such as unjustly lay claim thereto. ^1.1.1 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. ^1.1.1 but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother; ^1.1.1 but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; ^1.2 However, since I observe a considerable number of people giving ear to the reproaches that are laid against us by those who bear ill will to us, and will not believe what I have written concerning the antiquity of our nation, while they take it for a plain sign that our nation is of a late date, because they are not so much as vouchsafed a bare mention by the most famous historiographers among the Grecians, ^1.2 Moreover, he attests that we Jews, went as auxiliaries along with king Alexander, and after him with his successors. I will add farther what he says he learned when he was himself with the same army, concerning the actions of a man that was a Jew. His words are these:— ^1.2 for if we remember, that in the beginning the Greeks had taken no care to have public records of their several transactions preserved, this must for certain have afforded those that would afterward write about those ancient transactions, the opportunity of making mistakes, and the power of making lies also; ^1.3.76 7. For our forefathers did not only appoint the best of these priests, and those that attended upon the divine worship, for that design from the beginning, but made provision that the stock of the priests should continue unmixed and pure; ^1.3.76 Besides all this, Ramesses, the son of Amenophis, by Manetho’s account, was a young man, and assisted his father in his war, and left the country at the same time with him, and fled into Ethiopia: but Cheremon makes him to have been born in a certain cave, after his father was dead, and that he then overcame the Jews in battle, and drove them into Syria, being in number about two hundred thousand. ^1.3.76 I therefore have thought myself under an obligation to write somewhat briefly about these subjects, in order to convict those that reproach us of spite and voluntary falsehood, and to correct the ignorance of others, and withal to instruct all those who are desirous of knowing the truth of what great antiquity we really are. ^1.4.1 As for the witnesses whom I shall produce for the proof of what I say, they shall be such as are esteemed to be of the greatest reputation for truth, and the most skilful in the knowledge of all antiquity, by the Greeks themselves. I will also show, that those who have written so reproachfully and falsely about us, are to be convicted by what they have written themselves to the contrary. ^1.4.1 but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. ^1.5 Afterward I got leisure at Rome; and when all my materials were prepared for that work, I made use of some persons to assist me in learning the Greek tongue, and by these means I composed the history of those transactions; and I was so well assured of the truth of what I related, that I first of all appealed to those that had the supreme command in that war, Vespasian and Titus, as witnesses for me, ^1.5 I shall also endeavor to give an account of the reasons why it hath so happened, that there hath not been a great number of Greeks who have made mention of our nation in their histories. I will, however, bring those Grecians to light who have not omitted such our history, for the sake of those that either do not know them, or pretend not to know them already.

1.6 2. And now, in the first place, I cannot but greatly wonder at those men who suppose that we must attend to none but Grecians, when we are inquiring about the most ancient facts, and must inform ourselves of their truth from them only, while we must not believe ourselves nor other men; for I am convinced that the very reverse is the truth of the case. I mean this,—if we will not be led by vain opinions, but will make inquiry after truth from facts themselves; ^1.6 12. As for ourselves, therefore, we neither inhabit a maritime country, nor do we delight in merchandise, nor in such a mixture with other men as arises from it; but the cities we dwell in are remote from the sea, and having a fruitful country for our habitation, we take pains in cultivating that only. Our principal care of all is this, to educate our children well; and we think it to be the most necessary business of our whole life to observe the laws that have been given us, and to keep those rules of piety that have been delivered down to us. ^1.8 However, they acknowledge themselves so far, that they were the Egyptians, the Chaldeans, and the Phoenicians (for I will not now reckon ourselves among them) that have preserved the memorials of the most ancient and most lasting traditions of mankind; ^1.8 When this man had reigned thirteen years, after him reigned another, whose name was Beon, for forty-four years; after him reigned another, called Apachnas, thirty-six years and seven months; after him Apophis reigned sixty-one years, and then Jonias fifty years and one month; ^1.9 but that, as they were in fear of the Assyrians, who had then the dominion over Asia, they built a city in that country which is now called Judea, and that large enough to contain this great number of men, and called it Jerusalem.” ^1.9 for almost all these nations inhabit such countries as are least subject to destruction from the world about them; and these also have taken especial care to have nothing omitted of what was remarkably done among them; but their history was esteemed sacred, and put into public tables, as written by men of the greatest wisdom they had among them; ^2.1 1. In the former book, most honored Epaphroditus, I have demonstrated our antiquity, and confirmed the truth of what I have said, from the writings of the Phoenicians, and Chaldeans, and Egyptians. I have, moreover, produced many of the Grecian writers, as witnesses thereto. I have also made a refutation of Manetho and Cheremon, and of certain others of our enemies. ^2.1 Or how is it possible that all the Jews should get together to these sacrifices, and the entrails of one man should be sufficient for so many thousands to taste of them, as Apion pretends? Or why did not the king carry this man, whosoever he was, and whatsoever was his name (which is not set down in Apion’s book), ^2.1 for in his third book, which relates to the affairs of Egypt, he speaks thus:—“I have heard of the ancient men of Egypt, that Moses was of Heliopolis, and that he thought himself obliged to follow the customs of his forefathers, and offered his prayers in the open air, towards the city walls; but that he reduced them all to be directed towards the sun-rising, which was agreeable to the situation of Heliopolis; ^2.3 for some of his writings contain much the same accusations which the others have laid against us, some things that he hath added are very frigid and contemptible, and for the greatest part of what he says, it is very scurrilous, and, to speak no more than the plain truth, it shows him to be a very unlearned person, and what he lays together looks like the work of a man of very bad morals, and of one no better in his whole life than a mountebank. ^2.3 for you see how justly he calls those Egyptians whom he hates, and endeavors to reproach; for had he not deemed Egyptians to be a name of great reproach, he would not have avoided the name of an Egyptian himself; as we know that those who brag of their own countries, value themselves upon the denomination they acquire thereby, and reprove such as unjustly lay claim thereto. ^2.5 For I also have observed, that many men are very much delighted when they see a man who first began to reproach another, to be himself exposed to contempt on account of the vices he hath himself been guilty of. ^2.5 for when these Alexandrians were making war with Cleopatra the queen, and were in danger of being utterly ruined, these Jews brought them to terms of agreement, and freed them from the miseries of a civil war. “But then (says Apion) Onias brought a small army afterward upon the city at the time when Thermus the Roman ambassador was there present.” ^2.6.1 However, it is not a very easy thing to go over this man’s discourse, nor to know plainly what he means; yet does he seem, amidst a great confusion and disorder in his falsehoods, to produce, in the first place, such things as resemble what we have examined already, and relate to the departure of our forefathers out of Egypt; ^2.6.1 nay, when last of all Caesar had taken Alexandria, she came to that pitch of cruelty, that she declared she had some hope of preserving her affairs still, in case she could kill the Jews, though it were with her own hand; to such a degree of barbarity and perfidiousness had she arrived; and doth any one think that we cannot boast ourselves of any thing, if, as Apion says, this queen did not at a time of famine distribute wheat among us? ^2.7.56 These Egyptians therefore were the authors of these troubles, who not having the constancy of Macedonians, nor the prudence of Grecians, indulged all of them the evil manners of the Egyptians, and continued their ancient hatred against us; ^2.7.56 and, in the second place, he accuses those Jews that are inhabitants of Alexandria; as, in the third place, he mixes with these things such accusations as concern the sacred purifications, with the other legal rites used in the temple.

2.8 2. Now, although I cannot but think that I have already demonstrated, and that abundantly, more than was necessary, that our fathers were not originally Egyptians, nor were thence expelled, either on account of bodily diseases, or any other calamities of that sort, ^2.8 for Apion hath the impudence to pretend, that “the Jews placed an ass’s head in their holy place;” and he affirms that this was discovered when Antiochus Epiphanes spoiled our temple, and found that ass’s head there made of gold, and worth a great deal of money. ' None

12. Ovid, Fasti, 2.684, 4.953-4.954 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Horace • Horace, Carmen saeculare • Horace, Odes

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 149; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 218

sup>
2.684 Romanae spatium est urbis et orbis idem. 24. G REGIF — N ^4.953 state Palatinae laurus, praetextaque quercu' ' None

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2.684 The extent of the City of Rome and the world is one. ^4.953 Decked with branches of oak: one place holds three eternal gods.' ' None

13. Ovid, Metamorphoses, 1.558, 1.562-1.563, 1.565, 5.319-5.320, 15.871-15.872, 15.875-15.878 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Horace • Horace, Carmen saeculare • Horace, Odes • Horace, Quintus Horatius Flaccus, and presence • Muses, in Horace • linguistic theory, of Horace • presence, and Horace

Found in books: Fielding (2017), Transformations of Ovid in Late Antiquity. 42; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 51; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 149, 153; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 218; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 124; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 294

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1.558 arbor eris certe” dixit “mea. Semper habebunt ^1.562 postibus Augustis eadem fidissima custos ^1.563 ante fores stabis mediamque tuebere quercum, ^1.565 tu quoque perpetuos semper gere frondis honores.” ^5.319 bella canit superum, falsoque in honore Gigantas ^5.320 ponit et extenuat magnorum facta deorum; ^15.871 Iamque opus exegi, quod nec Iovis ira nec ignis ^15.872 nec poterit ferrum nec edax abolere vetustas. ^15.875 parte tamen meliore mei super alta perennis ^15.876 astra ferar, nomenque erit indelebile nostrum, ^15.877 quaque patet domitis Romana potentia terris, ^15.878 ore legar populi, perque omnia saecula fama,'' None

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1.558 created thus enormous Python.—Thou ^1.562 that bears the bow (a weapon used till then ^1.563 only to hunt the deer and agile goat) ^1.565 and almost emptied all his quiver, till ^5.319 the soldier hardened to an upright stone.— ^5.320 Assured he was alive, Astyage ^15.871 that I should pass my life in exile than ^15.872 be seen a king throned in the capitol.” ^15.875 But first he veiled his horns with laurel, which ^15.876 betokens peace. Then, standing on a mound ^15.877 raised by the valiant troops, he made a prayer ^15.878 after the ancient mode, and then he said,'' None

14. Vitruvius Pollio, On Architecture, 1.1.5 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Horace • Horace, textuality and durability in

Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 64, 82; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 221

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1.1.5 5. Unless acquainted with history, he will be unable to account for the use of many ornaments which he may have occasion to introduce. For instance; should any one wish for information on the origin of those draped matronal figures crowned with a mutulus and cornice, called Caryatides, he will explain it by the following history. Carya, a city of Peloponnesus, joined the Persians in their war against the Greeks. These in return for the treachery, after having freed themselves by a most glorious victory from the intended Persian yoke, uimously resolved to levy war against the Caryans. Carya was, in consequence, taken and destroyed, its male population extinguished, and its matrons carried into slavery. That these circumstances might be better remembered, and the nature of the triumph perpetuated, the victors represented them draped, and apparently suffering under the burthen with which they were loaded, to expiate the crime of their native city. Thus, in their edifices, did the antient architects, by the use of these statues, hand down to posterity a memorial of the crime of the Caryans.'' None

15. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Horace • Maecenas, relationship with Horace • indeterminacy, Horace

Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 2; Gorain (2019), Language in the Confessions of Augustine, 21; Keith and Myers (2023), Vergil and Elegy. 118; Levine Allison and Crossan (2006), The Historical Jesus in Context, 74; Pandey (2018), The Poetics of Power in Augustan Rome, 158, 248

16. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Art of Poetry, The (Horace) • Horace • Horace (poet) • Horace, • Horace, Ars Poetica • Horace, Ars poetica • Horace, Carmina • Horace, Empedocles in Ars poetica • Horace, Quintus Horatius Flaccus • Horace, Quintus Horatius Flaccus, and presence • Horace, Quintus Horatius Flaccus, and textuality • Horace, allusions • Horace, on Lucretius • Horace, on actors • Horace,, Orpheus as characterized by • banquet, and Horace • decorum, in Horace • linguistic theory, of Horace • motto, and Horace • presence, and Horace • suicide, of Empedocles (according to Horace) • textuality, and Horace • wine, and Horace

Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 68, 86, 87; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 220; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 163; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 170; Fielding (2017), Transformations of Ovid in Late Antiquity. 38; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 186; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 134, 135; Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 183; Hitch (2017), Animal sacrifice in the ancient Greek world, 183; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 102; Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 252, 258, 259, 260, 262; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 199; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 165, 166, 167, 168; Keith and Myers (2023), Vergil and Elegy. 20, 139, 140, 141; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 94, 121; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 487; Mayor (2017), Religion and Memory in Tacitus’ Annals, 245; Osborne (2001), Irenaeus of Lyons, 20; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 106, 119, 120, 121, 122, 123, 124, 125, 131, 134, 184, 200; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 210; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 297, 298; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 54; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 303

17. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Calliope, in Horace • Horace • Horace (Q. Horatius Flaccus) • Horace (poet) • Horace, Ars Poetica • Horace, Epistles as autofiction • Horace, Odes • Horace, Odes/Carmina • Horace, Quintus Horatius Flaccus • Horace, Quintus Horatius Flaccus, and Augustus • Horace, Quintus Horatius Flaccus, and civil wars • Horace, Quintus Horatius Flaccus, and performance • Horace, Quintus Horatius Flaccus, and poetic memory • Horace, Quintus Horatius Flaccus, and presence • Horace, Quintus Horatius Flaccus, and textuality • Horace, Satires as autofiction • Horace, and Maecenas • Horace, and dedications • Horace, and reading • Horace, and reciprocity ethic • Horace, and the Republican cause • Horace, as Epicurean godlike sage • Horace, as priest • Horace, as propagandist • Horace, autobiographical details • Horace, autobiographical persona of • Horace, autofiction in • Horace, biography of • Horace, credibility of • Horace, diet/lifestyle • Horace, expropriation of his person • Horace, father’s teachings/influence on • Horace, friendship • Horace, lyric ”I” in the Odes • Horace, on inclusion within lyrical canon • Horace, on library • Horace, on writing • Horace, plenitude of • Horace, poetic status • Horace, status • Horace, strategies of status affiliation • Horace, textuality and durability in • Horace,, Orpheus as characterized by • Lucretius, compared with Horace • Maecenas, Horaces Odes dedicated to • Maecenas, and Horace • Maecenas, first meeting with Horace • Maecenas, relationship with Horace • Muses, in Horace • Odes (Horace) • Odes (Horace), and dedication to Maecenas • Odes (Horace), date of • Odes (Horace), on vocal performance • Philippus (in Horace) • Philodemus of Gadara, influence on Horace • Sabine estate (gifted to Horace by Maecenas), justifications for acceptance • Satires (Horace), depiction of father-son relationship • Satires (Horace), presentation of author-figure in • Satires (Horace), studies • Satires (Horace), topical commentary in • Satires (Horace), treatment of economic issues • Satires (Horace), treatment of relationship with Maecenas • Suetonius, Life of Horace • Suetonius, biography of Horace • banquet, and Horace • genre, and Horace’s lyric • gigantomachy, in Horace • golden age,, and Horace's estate • gratia, of Horace to benefactors • indeterminacy, Horace • labor,, of Horace • linguistic theory, of Horace • lyric, and Horace • motto, and Horace • music, and Horace • nan, and Horace • pastoral, and Horace's estate • performance, and Horace • persona of Horace, Epicurean basis • persona of Horace, moral worth • presence, and Horace • suicide, of Empedocles (according to Horace) • textuality, and Horace • wine imagery, in Horace • wine, and Horace • worry (about future, death), and Horace

Found in books: Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 64; Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 97; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 58, 69, 86, 89, 91, 95, 105, 106, 107, 108, 110, 154, 155, 157, 158, 160, 161, 162, 178, 179, 185, 187, 189, 195, 204, 208, 249, 250; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 11; Cairns (1989), Virgil's Augustan Epic. 88, 176; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 220, 227; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 106, 107, 135, 138, 145; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 44, 79, 126, 189; Fielding (2017), Transformations of Ovid in Late Antiquity. 46; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 389; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 192; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 18; Gorain (2019), Language in the Confessions of Augustine, 2, 71, 206; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 121, 122, 123, 124; Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 27; Hitch (2017), Animal sacrifice in the ancient Greek world, 27; Jenkyns (2013), God, Space, and City in the Roman Imagination, 60, 61, 83, 213, 214; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 51, 57, 58, 102, 103; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 165, 168, 182, 183, 220; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 165, 167; Keith and Myers (2023), Vergil and Elegy. 141, 142, 143; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 8, 9, 312; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 156, 158; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 228; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; Mayor (2017), Religion and Memory in Tacitus’ Annals, 53, 57; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 75, 76, 127; O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 261, 307, 308, 339; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 55, 56, 63, 64; Pandey (2018), The Poetics of Power in Augustan Rome, 54, 55, 56, 108, 109, 110, 130, 158, 248; Poulsen (2021), Usages of the Past in Roman Historiography, 32, 36; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 221; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 19, 29, 36, 88, 91, 93, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 131, 132, 133, 134, 135, 185, 200; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 43; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 8, 309; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 53, 174, 184, 210; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 170; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 294; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 9, 17, 18, 51, 81, 82, 158, 159, 161, 164, 166, 167, 174, 238, 239, 241, 259

18. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cynics/Cynicism, condemned by Horace/Cicero • Horace • Horace (Q. Horatius Flaccus) • Horace (poet) • Horace, Epistles as autofiction • Horace, Odes • Horace, Odes/Carmina • Horace, Quintus Horatius Flaccus, and poetic memory • Horace, Quintus Horatius Flaccus, and textuality • Horace, Satires • Horace, Satires as autofiction • Horace, and Maecenas • Horace, and Sabine estate • Horace, and autonomy • Horace, and realism • Horace, and subjectivity • Horace, as Epicurean godlike sage • Horace, as a liar • Horace, autobiographical details • Horace, autobiographical persona of • Horace, autofiction in • Horace, biographical background • Horace, biography of • Horace, credibility of • Horace, dependence on slave labor • Horace, expropriation of his person • Horace, father’s teachings/influence on • Horace, financial circumstances • Horace, lyric ”I” in the Odes • Horace, military experience • Horace, on Greek culture in Rome • Horace, on friendship • Horace, philosophical engagement in • Horace, plenitude of • Horace, poet, • Horace, social status/circumstances • Horace, status • Horace, strategies of status affiliation • Horace,, Augustus as audience for • Horace,, poetry as subject of works • Lucilius, compared with Horace, as satirist • Maecenas, and Horace • Maecenas, first meeting with Horace • Maecenas, indebted to Horace • Maecenas, personal qualities of (according to Horace) • Maecenas, relationship with Horace • Mercury/Hermes, in Horace • Odes (Horace) • Ovid, and Horace • Philippus (in Horace) • Philodemus of Gadara, influence on Horace • Sabine estate (gifted to Horace by Maecenas), management • Satires (Horace), depiction of father-son relationship • Satires (Horace), literary influences on • Satires (Horace), on wealth • Satires (Horace), presentation of author-figure in • Satires (Horace), studies • Satires (Horace), treatment of economic issues • Satires (Horace), treatment of relationship with Maecenas • Satires (Horace), vocabulary • Stoics/Stoicism, condemned by Horace • Suetonius, Life of Horace • banquet, and Horace • diatribe, Horace’s appropriation • empirical observation, role in Horace’s education/poetry • fable tellers, Horace as • golden age,, and Horace's estate • gratia, of Horace to benefactors • pastoral, and Horace's estate • persona of Horace, Epicurean basis • persona of Horace, contrasted with protagonists of the Satires • persona of Horace, criticised by interlocutors • persona of Horace, moral worth • persona of Horace, self-deprecation/self-parody • slavery, on Horace's farm • textuality, and Horace • wine imagery, in Horace • wine, and Horace

Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 221; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 1, 8, 163, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 200, 201, 202, 203, 204, 205, 221, 223, 225, 226, 228, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 244, 245, 246, 249, 250; Bowersock (1997), Fiction as History: Nero to Julian, 29; Cairns (1989), Virgil's Augustan Epic. 88; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 220, 237; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 220; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 77, 83, 220, 278; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 18, 19; Gorain (2019), Language in the Confessions of Augustine, 60; Gordon (2012), The Invention and Gendering of Epicurus, 55, 56, 62; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 32, 33; Isaac (2004), The invention of racism in classical antiquity, 394; Jenkyns (2013), God, Space, and City in the Roman Imagination, 58, 60, 61, 72, 146, 214; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 86, 211; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 3, 4, 5, 16; Keith and Myers (2023), Vergil and Elegy. 20, 137; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 318, 321, 322, 325; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 358; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 358; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 383; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 194; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 205, 206; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 151, 346; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 160, 169; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 55, 56; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 92, 93, 100; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 100; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 273; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 178; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 5, 32, 324; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 2, 7, 17, 40, 43, 68, 75, 107, 120, 128, 154, 156, 165, 167, 169, 178, 188, 189, 192, 193, 194, 209, 212, 216, 241, 252, 258, 260, 280, 285; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 125

19. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Horace • Horace (poet) • Horace, • Horace, Epodes • Horace, Satires • Horace, and stigmatization of magic • Horace, and the Republican cause • Horace, as propagandist • Horace, autobiographical persona of • Horace, biography of • Horace, strategies of status affiliation • Maecenas, personal qualities of (according to Horace) • Maecenas, relationship with Horace • Suetonius, biography of Horace • golden age,, and Horace's estate • gratia, of Horace to benefactors • pastoral, and Horace's estate

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 466; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 58, 91, 151, 157, 245; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 225; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 101, 102, 103, 105; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 126; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 1; Keith and Myers (2023), Vergil and Elegy. 122; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 110, 111, 112; O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 338, 339; Van Nuffelen (2012), Orosius and the Rhetoric of History, 54; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 240

20. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cynics/Cynicism, condemned by Horace/Cicero • Cynics/Cynicism, influence on Horace • Horace • Horace, Ars poetica • Horace, Empedocles in Ars poetica • Horace, Odes/Carmina • Horace, autobiographical details • Horace, father’s teachings/influence on • Horace, use of listening in poetry of • Lucretius, compared with Horace • Maecenas, relationship with Horace • Satires (Horace), Cynic influences/references • Satires (Horace), presentation of author-figure in • Satires (Horace), treatment of economic issues • Satires (Horace), treatment of frankness • Satires (Horace), treatment of industry/prudence • Satires (Horace), treatment of relationship with Maecenas • Stoics/Stoicism, condemned by Horace • persona of Horace, Epicurean basis • persona of Horace, self-deprecation/self-parody • suicide, of Empedocles (according to Horace)

Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 186, 192; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 144; Jenkyns (2013), God, Space, and City in the Roman Imagination, 73; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 219; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 166; Keith and Myers (2023), Vergil and Elegy. 43; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 186; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 153; Volk and Williams (2006), Seeing Seneca Whole: Perspectives on Philosophy, Poetry and Politics, 2; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 137, 293, 303; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 80, 81, 89, 104, 123, 168, 173, 257

21. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Horace • Horace, • Horace, Epistulae • Horace, Odes • Horace, Odes/Carmina • Horace, and reading • Horace, as character in Jonson’s Poetaster • Jonson, Ben, Horace in • Mercury/Hermes, in Horace

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 21; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 64; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 168, 220; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 145, 166; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 164

22. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Horace • Horace, Epistles as autofiction • Horace, and performance of poetry • Horace, and reading • Horace, as character in Jonson’s Poetaster • Horace, autofiction in • Jonson, Ben, Horace in

Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 219; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 19, 64; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 16; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 197, 202; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 308

23. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Horace • Horace (poet) • Horace, Carmen Saeculare • Horace, Carmen saeculare • Horace, Epodes • Horace, Satires • Horace, and Maecenas • Horace, and stigmatization of magic • Maecenas, and Horace • Muses, in Horace • gigantomachy, in Horace • indeterminacy, Horace

Found in books: Cairns (1989), Virgil's Augustan Epic. 88; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 225; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 103; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 44; Jenkyns (2013), God, Space, and City in the Roman Imagination, 316; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 58; Keith and Myers (2023), Vergil and Elegy. 63, 122; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 218; Pandey (2018), The Poetics of Power in Augustan Rome, 108, 197; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 192

24. Lucan, Pharsalia, 6.434-6.506 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Horace • Horace,

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 20; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 248

sup>
6.434 Wanders through Calydon: in the Malian Gulf Thy rapids fall, Spercheius: pure the wave With which Amphrysos irrigates the meads Where once Apollo served: Anaurus flows Breathing no vapour forth; no humid air Ripples his face: and whatever stream, Nameless itself, to Ocean gives its waves Through thee, Peneus: whirled in eddies foams Apidanus; Enipeus lingers on Swift only when fresh streams his volume swell: ^6.440 And thus Asopus takes his ordered course, Phoenix and Melas; but Eurotas keeps His stream aloof from that with which he flows, Peneus, gliding on his top as though Upon the channel. Fable says that, sprung From darkest pools of Styx, with common floods He scorns to mingle, mindful of his source, So that the gods above may fear him still. Soon as were sped the rivers, Boebian ploughs Dark with its riches broke the virgin soil; ^6.449 And thus Asopus takes his ordered course, Phoenix and Melas; but Eurotas keeps His stream aloof from that with which he flows, Peneus, gliding on his top as though Upon the channel. Fable says that, sprung From darkest pools of Styx, with common floods He scorns to mingle, mindful of his source, So that the gods above may fear him still. Soon as were sped the rivers, Boebian ploughs Dark with its riches broke the virgin soil; ' "^6.450 Then came Lelegians to press the share, And Dolopes and sons of Oeolus By whom the glebe was furrowed. Steed-renowned Magnetians dwelt there, and the Minyan race Who smote the sounding billows with the oar. There in the cavern from the pregt cloud Ixion's sons found birth, the Centaur brood Half beast, half human: Monychus who broke The stubborn rocks of Pholoe, Rhoetus fierce Hurling from Oeta's top gigantic elms " "^6.460 Which northern storms could hardly overturn; Pholus, Alcides' host: Nessus who bore The Queen across Evenus' waves, to feel The deadly arrow for his shameful deed; And aged Chiron who with wintry star Against the huger Scorpion draws his bow. Here sparkled on the land the warrior seed; Here leaped the charger from Thessalian rocks Struck by the trident of the Ocean King, Omen of dreadful war; here first he learned, " "^6.470 Champing the bit and foaming at the curb, Yet to obey his lord. From yonder shore The keel of pine first floated, and bore men To dare the perilous chance of seas unknown: And here Ionus ruler of the land First from the furnace molten masses drew of iron and brass; here first the hammer fell To weld them, shapeless; here in glowing stream Ran silver forth and gold, soon to receive The minting stamp. 'Twas thus that money came " "^6.480 Whereby men count their riches, cause accursed of warfare. Hence came down that Python huge On Cirrha: hence the laurel wreath which crowns The Pythian victor: here Aloeus' sons Gigantic rose against the gods, what time Pelion had almost touched the stars supreme, And Ossa's loftier peak amid the sky Opposing, barred the constellations' way. When in this fated land the chiefs had placed Their several camps, foreboding of the end " "^6.490 Now fast approaching, all men's thoughts were turned Upon the final issue of the war. And as the hour drew near, the coward minds Trembling beneath the shadow of the fate Now hanging o'er them, deemed disaster near: While some took heart; yet doubted what might fall, In hope and fear alternate. 'Mid the throng Sextus, unworthy son of worthy sire Who soon upon the waves that Scylla guards, Sicilian pirate, exile from his home, " "^6.500 Stained by his deeds of shame the fights he won, Could bear delay no more; his feeble soul, Sick of uncertain fate, by fear compelled, Forecast the future: yet consulted not The shrine of Delos nor the Pythian caves; Nor was he satisfied to learn the sound of Jove's brass cauldron, 'mid Dodona's oaks, By her primaeval fruits the nurse of men: Nor sought he sages who by flight of birds, Or watching with Assyrian care the stars " "^6.506 Stained by his deeds of shame the fights he won, Could bear delay no more; his feeble soul, Sick of uncertain fate, by fear compelled, Forecast the future: yet consulted not The shrine of Delos nor the Pythian caves; Nor was he satisfied to learn the sound of Jove's brass cauldron, 'mid Dodona's oaks, By her primaeval fruits the nurse of men: Nor sought he sages who by flight of birds, Or watching with Assyrian care the stars "' None

25. Seneca The Younger, Letters, 33.3, 89.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Epistles (Horace) • Horace • Horace, Epistles • Horace, Quintus Horatius Flaccus • Horace, on bookshops • Horace, on publication • Stoics/Stoicism, condemned by Horace • publication, Horace on

Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 231; Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 27; Hitch (2017), Animal sacrifice in the ancient Greek world, 27; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 277; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 185; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 119, 120

sup>
33.3 Therefore, you need not call upon me for extracts and quotations; such thoughts as one may extract here and there in the works of other philosophers run through the whole body of our writings. Hence we have no "show-window goods," nor do we deceive the purchaser in such a way that, if he enters our shop, he will find nothing except that which is displayed in the window. We allow the purchasers themselves to get their samples from anywhere they please. ' ' None

26. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Horace • Horace (poet), carmen saeculare

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 219; Fielding (2017), Transformations of Ovid in Late Antiquity. 8; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 18; Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 96

27. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Horace, and reciprocity ethic • Satires (Horace), treatment of frankness • gratia, of Horace to benefactors

Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 144; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 105

28. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Horace • Horace (poet) • Horace, Ibis, recursivity and open-endedness in

Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 68; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 221; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 307

29. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Horace

Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 27; Hitch (2017), Animal sacrifice in the ancient Greek world, 27

30. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Horace • Horace, and Maecenas • Horace, and performance of poetry • Lucilius, compared with Horace, as satirist • Maecenas, and Horace • Satires (Horace), depiction of father-son relationship • Satires (Horace), literary influences on • Satires (Horace), stock characters in

Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 38, 170; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 206; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 311; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 13; Poulsen (2021), Usages of the Past in Roman Historiography, 50; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 131

31. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Horace • Horace, allusions

Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 27, 166; Hitch (2017), Animal sacrifice in the ancient Greek world, 27, 166

32. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Horace • Horace, and performance of poetry • Horace, friendship • Horace, poetic status • Satires (Horace), treatment of economic issues

Found in books: Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 64, 65; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 206; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 312, 325; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 279; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 259

33. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Horace • Horace, • Horace, Carmen saeculare • Horace, and realism

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 20; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 248; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 218; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 100

34. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Horace

Found in books: Gorain (2019), Language in the Confessions of Augustine, 21; Poulsen (2021), Usages of the Past in Roman Historiography, 25

35. Pliny The Younger, Letters, 2.17, 2.17.4, 5.6. (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Horace • Horace, and Maecenas • Maecenas, and Horace

Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 27; Hitch (2017), Animal sacrifice in the ancient Greek world, 27; Jenkyns (2013), God, Space, and City in the Roman Imagination, 62; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 333

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2.17.4 To Gallus. You are surprised, you say, at my infatuation for my Laurentine estate, or Laurentian if you prefer it so. * You will cease to wonder when you are told the charms of the villa, the handiness of its site, and the stretch of shore it commands. It is seventeen miles distant from Rome, so that after getting through all your business, and without loss or curtailment of your working hours, you can go and stay there. It can be reached by more than one route, for the roads to Laurentum and Ostia both lead in the same direction, but you must branch off on the former at the eleventh, and on the latter at the fourteenth milestone. From both of these points onward the road is for the most part rather sandy, which makes it a tedious and lengthy journey if you drive, but if you ride it is easy going and quickly covered. The scenery on either hand is full of variety. At places the path is a narrow one with woods running down to it on both sides, at other points it passes through spreading meadows and is wide and open. You will see abundant flocks of sheep and many herds of cattle and horses, which are driven down from the high ground in the winter and grow sleek in a pasturage and a temperature like those of spring. The villa is large enough for all requirements, and is not expensive to keep in repair. At its entrance there is a modest but by no means mean-looking hall; then come the cloisters, which are rounded into the likeness of the letter D, and these enclose a smallish but handsome courtyard. They make a fine place of refuge in a storm, for they are protected by glazed windows and deep overhanging eaves. Facing the middle of the cloisters is a cheerful inner court, then comes a dining-room running down towards the shore, which is handsome enough for any one, and when the sea is disturbed by the south-west wind the room is just flecked by the spray of the spent waves. There are folding doors on all sides of it, or windows that are quite as large as such doors, and so from the two sides and the front it commands a prospect as it were of three seas, while at the back one can see through the inner court, the cloisters, the courtyard, then more cloisters and the hall, and through them the woods and the distant hills. A little farther back, on the left-hand side, is a spacious chamber; then a smaller one which admits the rising sun by one window and by another enjoys his last lingering rays as he sets, and this room also commands a view of the sea that lies beneath it, at a longer but more secure distance. An angle is formed by this chamber and the dining-room, which catches and concentrates the purest rays of the sun. This forms the winter apartments and exercise ground for my household. No wind penetrates thither except those which bring up rain-clouds and only prevent the place being used when they take away the fine weather. Adjoining this angle is a chamber with one wall rounded like a bay, which catches the sun on all its windows as he moves through the heavens. In the wall of this room I have had shelves placed like a library, which contains the volumes which I not only read, but read over and over again. Next to it is a sleeping chamber, through a passage supported by pillars and fitted with pipes which catch the hot air and circulate it from place to place, keeping the rooms at a healthy temperature. The remaining part of this side of the villa is appropriated to the use of my slaves and freedmen, most of the rooms being sufficiently well furnished for the reception of guests. On the other side of the building there is a nicely decorated chamber, then another room which would serve either as a large bed-chamber or a moderate sized dining-room, as it enjoys plenty of sunshine and an extensive sea-view. Behind this is an apartment with an ante-room, suitable for summer use because of its height, and for winter use owing to it sheltered position, for it is out of reach of all winds. Another room with an ante-room is joined to this by a common wall. Next to it is the cold bath room, a spacious and wide chamber, with two curved swimming baths thrown out as it were from opposite sides of the room and facing one another. They hold plenty of water if you consider how close the sea is. ** Adjoining this room is the anointing room, then the sweating room, and then the heating room, from which you pass to two chambers of graceful rather than sumptuous proportions. Attached to these is a warm swimming bath which everybody admires, and from it those who are taking a swim can command a view of the sea. Close by is the ball court, which receives the warmest rays of the afternoon sun; on one side a tower has been built with two sitting rooms on the ground floor, two more on the first floor, and above them a dining-room commanding a wide expanse of sea, a long stretch of shore, and the pleasantest villas of the neighbourhood. There is also a second tower, containing a bedroom which gets the sun morning and evening, and a spacious wine cellar and store-room at the back of it. On the floor beneath is a sitting-room where, even when the sea is stormy, you hear the roar and thunder only in subdued and dying murmurs. It looks out upon the exercise ground, which runs round the garden. This exercise ground has a border of boxwood, or rosemary where the box does not grow well - for box thrives admirably when it is sheltered by buildings, but where it is fully exposed to wind and weather and to the spray of the sea, though it stands at a great distance therefrom, it is apt to shrivel. On the inside ring of the exercise ground is a pretty and shady alley of vines, which is soft and yielding even to the bare foot. The garden itself is clad with a number of mulberry and fig-trees, the soil being especially suitable for the former trees, though it is not so kindly to the others. On this side, the dining-room away from the sea commands as fine a view as that of the sea itself. It is closed in behind by two day-rooms, from the windows of which can be seen the entrance to the villa from the road and another garden as rich as the first one but not so ornamental. Along its side stretches a covered portico, almost long enough for a public building. It has windows on both sides, most of them facing the sea; those looking on the garden are single ones, and less numerous than those on the other side, as every alternate window was left out. All these are kept open when it is a fine day and there is no wind; when the wind is high, the windows only on the sheltered side are opened and no harm is done. † In front of the portico is a terrace walk that is fragrant with violets. The portico increases the warmth of the sun by radiation, and retains the heat just as it keeps off and breaks the force of the north wind. Hence it is as warm in front as it is cool behind. In the same way it checks the south-west winds, and similarly with all winds from whatever quarter they blow - it tempers them and stops them dead. This is its charm in winter, but in summer it is even greater, for in the mornings its shade tempers the heat of the terrace walk, and in the afternoon the heat of the exercise ground and the nearest part of the garden, the shadows falling longer and shorter on the two sides respectively as the sun rises to his meridian and sinks to his setting. Indeed, the portico has least sunshine when the sun is blazing down upon its roof. Consequently it receives the west winds through its open windows and circulates them through the building, and so never becomes oppressive through the stuffy air remaining within it. At the head of the terrace and portico successively is a garden suite of rooms, my favourite spot and well worthy of being so. I had them built myself. In this is a sunny chamber which commands the terrace on one side, the sea on another, and the sun on both; besides an apartment which looks on the portico through folding doors and on the sea through a window. In the middle of the wall is a neat recess, which by means of glazed windows and curtains can either be thrown into the adjoining room or be cut off from it. It holds a couch and two easy-chairs, and as you lie on the couch you have the sea at your feet, the villa at your back, and the woods at your head, and all these views may be looked at separately from each window or blended into one prospect. Adjoining is a chamber for passing the night in or taking a nap, and unless the windows are open, you do not hear a sound either of your slaves talking, or the murmur of the sea, or the raging of the storms; nor do you see the flashes of the lightning or know that it is day. This deep seclusion and remoteness is due to the fact that an intervening passage separates the wall of the chamber from that of the garden, and so all the sound is dissipated in the empty space between. A very small heating apparatus has been fitted to the room, which, by means of a narrow trap-door, either diffuses or retains the hot air as may be required. Adjoining it is an ante-room and a chamber projected towards the sun, which the latter room catches immediately upon his rising, and retains his rays beyond mid-day though they fall aslant upon it. When I betake myself into this sitting-room, I seem to be quite away even from my villa, and I find it delightful to sit there, especially during the Saturnalia, when all the rest of the house rings with the merriment and shouts of the festival-makers; for then I do not interfere with their amusements, and they do not distract me from my studies. The convenience and charm of the situation of my villa have one drawback in that it contains no running water, but I draw my supply from wells or rather fountains, for they are situated at a high level. Indeed, it is one of the curious characteristics of the shore here that wherever you dig you find moisture ready to hand, and the water is quite fresh and not even brackish in the slightest degree, though the sea is so close by. The neighbouring woods furnish us with abundance of fuel, and other supplies we get from the colony of Ostia. The village, which is separated only by one residence from my own, supplies my modest wants; it boasts of three public baths, which are a great convenience, when you do not feel inclined to heat your own bath at home, if you arrive unexpectedly or wish to save time. The shore is beautified by a most pleasing variety of villa buildings, some of which are close together, while others have great intervals between them. They give the appearance of a number of cities, whether you view them from the sea or from the shore itself, and the sands of the latter are sometimes loosened by a long spell of quiet weather, or - as more often happens - are hardened by the constant beating of the waves. The sea does not indeed abound with fish of any value, but it yields excellent soles and prawns. Yet our villa provides us with plenty of inland produce and especially milk, for the herds come down to us from the pastures whenever they seek water or shade. Well, do you think that I have just reasons for living here, for passing my time here, and for loving a retreat for which your mouth must be watering, unless you are a confirmed town-bird? I wish that your mouth did water! If it did, the many great charms of my little villa would be enhanced in the highest degree by your company. Farewell. ' "^2.17 To Gallus. You are surprised, you say, at my infatuation for my Laurentine estate, or Laurentian if you prefer it so. * You will cease to wonder when you are told the charms of the villa, the handiness of its site, and the stretch of shore it commands. It is seventeen miles distant from Rome, so that after getting through all your business, and without loss or curtailment of your working hours, you can go and stay there. It can be reached by more than one route, for the roads to Laurentum and Ostia both lead in the same direction, but you must branch off on the former at the eleventh, and on the latter at the fourteenth milestone. From both of these points onward the road is for the most part rather sandy, which makes it a tedious and lengthy journey if you drive, but if you ride it is easy going and quickly covered. The scenery on either hand is full of variety. At places the path is a narrow one with woods running down to it on both sides, at other points it passes through spreading meadows and is wide and open. You will see abundant flocks of sheep and many herds of cattle and horses, which are driven down from the high ground in the winter and grow sleek in a pasturage and a temperature like those of spring. The villa is large enough for all requirements, and is not expensive to keep in repair. At its entrance there is a modest but by no means mean-looking hall; then come the cloisters, which are rounded into the likeness of the letter D, and these enclose a smallish but handsome courtyard. They make a fine place of refuge in a storm, for they are protected by glazed windows and deep overhanging eaves. Facing the middle of the cloisters is a cheerful inner court, then comes a dining-room running down towards the shore, which is handsome enough for any one, and when the sea is disturbed by the south-west wind the room is just flecked by the spray of the spent waves. There are folding doors on all sides of it, or windows that are quite as large as such doors, and so from the two sides and the front it commands a prospect as it were of three seas, while at the back one can see through the inner court, the cloisters, the courtyard, then more cloisters and the hall, and through them the woods and the distant hills. A little farther back, on the left-hand side, is a spacious chamber; then a smaller one which admits the rising sun by one window and by another enjoys his last lingering rays as he sets, and this room also commands a view of the sea that lies beneath it, at a longer but more secure distance. An angle is formed by this chamber and the dining-room, which catches and concentrates the purest rays of the sun. This forms the winter apartments and exercise ground for my household. No wind penetrates thither except those which bring up rain-clouds and only prevent the place being used when they take away the fine weather. Adjoining this angle is a chamber with one wall rounded like a bay, which catches the sun on all its windows as he moves through the heavens. In the wall of this room I have had shelves placed like a library, which contains the volumes which I not only read, but read over and over again. Next to it is a sleeping chamber, through a passage supported by pillars and fitted with pipes which catch the hot air and circulate it from place to place, keeping the rooms at a healthy temperature. The remaining part of this side of the villa is appropriated to the use of my slaves and freedmen, most of the rooms being sufficiently well furnished for the reception of guests. On the other side of the building there is a nicely decorated chamber, then another room which would serve either as a large bed-chamber or a moderate sized dining-room, as it enjoys plenty of sunshine and an extensive sea-view. Behind this is an apartment with an ante-room, suitable for summer use because of its height, and for winter use owing to it sheltered position, for it is out of reach of all winds. Another room with an ante-room is joined to this by a common wall. Next to it is the cold bath room, a spacious and wide chamber, with two curved swimming baths thrown out as it were from opposite sides of the room and facing one another. They hold plenty of water if you consider how close the sea is. ** Adjoining this room is the anointing room, then the sweating room, and then the heating room, from which you pass to two chambers of graceful rather than sumptuous proportions. Attached to these is a warm swimming bath which everybody admires, and from it those who are taking a swim can command a view of the sea. Close by is the ball court, which receives the warmest rays of the afternoon sun; on one side a tower has been built with two sitting rooms on the ground floor, two more on the first floor, and above them a dining-room commanding a wide expanse of sea, a long stretch of shore, and the pleasantest villas of the neighbourhood. There is also a second tower, containing a bedroom which gets the sun morning and evening, and a spacious wine cellar and store-room at the back of it. On the floor beneath is a sitting-room where, even when the sea is stormy, you hear the roar and thunder only in subdued and dying murmurs. It looks out upon the exercise ground, which runs round the garden. This exercise ground has a border of boxwood, or rosemary where the box does not grow well - for box thrives admirably when it is sheltered by buildings, but where it is fully exposed to wind and weather and to the spray of the sea, though it stands at a great distance therefrom, it is apt to shrivel. On the inside ring of the exercise ground is a pretty and shady alley of vines, which is soft and yielding even to the bare foot. The garden itself is clad with a number of mulberry and fig-trees, the soil being especially suitable for the former trees, though it is not so kindly to the others. On this side, the dining-room away from the sea commands as fine a view as that of the sea itself. It is closed in behind by two day-rooms, from the windows of which can be seen the entrance to the villa from the road and another garden as rich as the first one but not so ornamental. Along its side stretches a covered portico, almost long enough for a public building. It has windows on both sides, most of them facing the sea; those looking on the garden are single ones, and less numerous than those on the other side, as every alternate window was left out. All these are kept open when it is a fine day and there is no wind; when the wind is high, the windows only on the sheltered side are opened and no harm is done. † In front of the portico is a terrace walk that is fragrant with violets. The portico increases the warmth of the sun by radiation, and retains the heat just as it keeps off and breaks the force of the north wind. Hence it is as warm in front as it is cool behind. In the same way it checks the south-west winds, and similarly with all winds from whatever quarter they blow - it tempers them and stops them dead. This is its charm in winter, but in summer it is even greater, for in the mornings its shade tempers the heat of the terrace walk, and in the afternoon the heat of the exercise ground and the nearest part of the garden, the shadows falling longer and shorter on the two sides respectively as the sun rises to his meridian and sinks to his setting. Indeed, the portico has least sunshine when the sun is blazing down upon its roof. Consequently it receives the west winds through its open windows and circulates them through the building, and so never becomes oppressive through the stuffy air remaining within it. At the head of the terrace and portico successively is a garden suite of rooms, my favourite spot and well worthy of being so. I had them built myself. In this is a sunny chamber which commands the terrace on one side, the sea on another, and the sun on both; besides an apartment which looks on the portico through folding doors and on the sea through a window. In the middle of the wall is a neat recess, which by means of glazed windows and curtains can either be thrown into the adjoining room or be cut off from it. It holds a couch and two easy-chairs, and as you lie on the couch you have the sea at your feet, the villa at your back, and the woods at your head, and all these views may be looked at separately from each window or blended into one prospect. Adjoining is a chamber for passing the night in or taking a nap, and unless the windows are open, you do not hear a sound either of your slaves talking, or the murmur of the sea, or the raging of the storms; nor do you see the flashes of the lightning or know that it is day. This deep seclusion and remoteness is due to the fact that an intervening passage separates the wall of the chamber from that of the garden, and so all the sound is dissipated in the empty space between. A very small heating apparatus has been fitted to the room, which, by means of a narrow trap-door, either diffuses or retains the hot air as may be required. Adjoining it is an ante-room and a chamber projected towards the sun, which the latter room catches immediately upon his rising, and retains his rays beyond mid-day though they fall aslant upon it. When I betake myself into this sitting-room, I seem to be quite away even from my villa, and I find it delightful to sit there, especially during the Saturnalia, when all the rest of the house rings with the merriment and shouts of the festival-makers; for then I do not interfere with their amusements, and they do not distract me from my studies. The convenience and charm of the situation of my villa have one drawback in that it contains no running water, but I draw my supply from wells or rather fountains, for they are situated at a high level. Indeed, it is one of the curious characteristics of the shore here that wherever you dig you find moisture ready to hand, and the water is quite fresh and not even brackish in the slightest degree, though the sea is so close by. The neighbouring woods furnish us with abundance of fuel, and other supplies we get from the colony of Ostia. The village, which is separated only by one residence from my own, supplies my modest wants; it boasts of three public baths, which are a great convenience, when you do not feel inclined to heat your own bath at home, if you arrive unexpectedly or wish to save time. The shore is beautified by a most pleasing variety of villa buildings, some of which are close together, while others have great intervals between them. They give the appearance of a number of cities, whether you view them from the sea or from the shore itself, and the sands of the latter are sometimes loosened by a long spell of quiet weather, or - as more often happens - are hardened by the constant beating of the waves. The sea does not indeed abound with fish of any value, but it yields excellent soles and prawns. Yet our villa provides us with plenty of inland produce and especially milk, for the herds come down to us from the pastures whenever they seek water or shade. Well, do you think that I have just reasons for living here, for passing my time here, and for loving a retreat for which your mouth must be watering, unless you are a confirmed town-bird? I wish that your mouth did water! If it did, the many great charms of my little villa would be enhanced in the highest degree by your company. Farewell. ^5.6. To Domitius Apollinaris. I was charmed with the kind consideration which led you, when you heard that I was about to visit my Tuscan villa in the summer, to advise me not to do so during the season when you consider the district unhealthy. Undoubtedly, the region along the Tuscan coast is trying and dangerous to the health, but my property lies well back from the sea; indeed, it is just under the Apennines, which are the healthiest of our mountain ranges. However, that you may not have the slightest anxiety on my account, let me tell you all about the climatic conditions, the lie of the land, and the charms of my villa. It will be as pleasant reading for you as it is pleasant writing for me. In winter the air is cold and frosty The contour of the district is most beautiful. Picture to yourself an immense amphitheatre, such as only Nature can create, with a wide-spreading plain ringed with hills, and the summits of the hills themselves covered with tall and ancient forests. There is plentiful and varied hunting to be had. Down the mountain slopes there are stretches of timber woods, and among these are rich, deep-soiled hillocks - where if you look for a stone you will have hard work to find one - which are just as fertile as the most level plains, and ripen just as rich harvests, though later in the season. Below these, along the whole hillsides, stretch the vineyards which present an unbroken line far and wide, on the borders and lowest level of which comes a fringe of trees. Then you reach the meadows and the fields - fields which only the most powerful oxen and the stoutest ploughs can turn. The soil is so tough and composed of such thick clods that when it is first broken up it has to be furrowed nine times before it is subdued. The meadows are jewelled with flowers, and produce trefoil and other herbs, always tender and soft, and looking as though they were always fresh. For all parts are well nourished by never-failing streams, and even where there is most water there are no swamps, for the slope of the land drains off into the Tiber all the moisture that it receives and cannot itself absorb. The Tiber runs through the middle of the plain; it is navigable for ships, and all the grain is carried downstream to the city, at least in winter and spring. In summer the volume of water dwindles away, leaving but the name of a great river to the dried-up bed, but in the autumn it recovers its flood. You would be delighted if you could obtain a view of the district from the mountain height, for you would think you were looking not so much at earth and fields as at a beautiful landscape picture of wonderful loveliness. Such is the variety, such the arrangement of the scene, that wherever the eyes fall they are sure to be refreshed. My villa, though it lies at the foot of the hill, enjoys as fine a prospect as though it stood on the summit; the ascent is so gentle and easy, and the gradient so unnoticeable, that you find yourself at the top without feeling that you are ascending. The Apennines lie behind it, but at a considerable distance, and even on a cloudless and still day it gets a breeze from this range, never boisterous and rough, for its strength is broken and lost in the distance it has to travel. Most of the house faces south; in summer it gets the sun from the sixth hour, and in winter considerably earlier, inviting it as it were into the portico, which is broad and long to correspond, and contains a number of apartments and an old-fashioned hall. In front, there is a terrace laid out in different patterns and bounded with an edging of box; then comes a sloping ridge with figures of animals on both sides cut out of the box-trees, while on the level ground stands an acanthus-tree, with leaves so soft that I might almost call them liquid. Round this is a walk bordered by evergreens pressed and trimmed into various shapes; then comes an exercise ground, round like a circus, which surrounds the box-trees that are cut into different forms, and the dwarf shrubs that are kept clipped. Everything is protected by an enclosure, which is hidden and withdrawn from sight by the tiers of box-trees. Beyond is a meadow, as well worth seeing for its natural charm as the features just described are for their artificial beauty, and beyond that there stretches an expanse of fields and a number of other meadows and thickets. At the head of the portico there runs out the dining-room, from the doors of which can be seen the end of the terrace with the meadow and a good expanse of country beyond it, while from the windows the view on the one hand commands one side of the terrace and the part of the villa which juts out, and on the other the grove and foliage of the adjoining riding-school. Almost opposite to the middle of the portico is a summer-house standing back a little, with a small open space in the middle shaded by four plane-trees. Among them is a marble fountain, from which the water plays upon and lightly sprinkles the roots of the plane-trees and the grass plot beneath them. In this summer-house there is a bed-chamber which excludes all light, noise, and sound, and adjoining it is a dining-room for my friends, which faces upon the small court and the other portico, and commands the view enjoyed by the latter. There is another bed-chamber, which is leafy and shaded by the nearest plane-tree and built of marble up to the balcony; above is a picture of a tree with birds perched in the branches equally beautiful with the marble. Here there is a small fountain with a basin around the latter, and the water runs into it from a number of small pipes, which produce a most agreeable sound. In the corner of the portico is a spacious bed-chamber leading out of the dining-room, some of its windows looking out upon the terrace, others upon the meadow, while the windows in front face the fish-pond which lies just beneath them, and is pleasant both to eye and ear, as the water falls from a considerable elevation and glistens white as it is caught in the marble basin. This bed-chamber is beautifully warm even in winter, for it is flooded with an abundance of sunshine. The heating chamber for the bath adjoins it, and on a cloudy day we turn in steam to take the place of the sun's warmth. Next comes a roomy and cheerful undressing room for the bath, from which you pass into a cool chamber containing a large and shady swimming bath. If you prefer more room or warmer water to swim in, there is a pond in the court with a well adjoining it, from which you can make the water colder when you are tired of the warm. Adjoining the cold bath is one of medium warmth, for the sun shines lavishly upon it, but not so much as upon the hot bath which is built farther out. There are three sets of steps leading to it, two exposed to the sun, and the third out of the sun though quite as light. Above the dressing-room is a ball court where various kinds of exercise can be taken, and a number of games can be played at once. Not far from the bath-room is a staircase leading to a covered passage, at the head of which are three rooms, one looking out upon the courtyard with the four plane-trees, the second upon the meadow, and the third upon the vineyards, so each therefore enjoys a different view. At the end of the passage is a bed-chamber constructed out of the passage itself, which looks out upon the riding-course, the vineyards, and the mountains. Connected with it is another bed-chamber open to the sun, and especially so in winter time. Leading out of this is an apartment which adjoins the riding-course of the villa. Such is the appearance and the use to which the front of my house is put. At the side is a raised covered gallery, which seems not so much to look out upon the vineyards as to touch them; in the middle is a dining-room which gets the invigorating breezes from the valleys of the Apennines, while at the other side, through the spacious windows and the folding doors, you seem to be close upon the vineyards again with the gallery between. On the side of the room where there are no windows is a private winding staircase by which the servants bring up the requisites for a meal. At the end of the gallery is a bed-chamber, and the gallery itself affords as pleasant a prospect from there as the vineyards. Underneath runs a sort of subterranean gallery, which in summer time remains perfectly cool, and as it has sufficient air within it, it neither admits any from without nor needs any. Next to both these galleries the portico commences where the dining-room ends, and this is cold before mid-day, and summery when the sun has reached his zenith. This gives the approach to two apartments, one of which contains four beds and the other three, and they are bathed in sunshine or steeped in shadow, according to the position of the sun. But though the arrangements of the house itself are charming, they are far and away surpassed by the riding-course. It is quite open in the centre, and the moment you enter your eye ranges over the whole of it. Around its borders are plane-trees clothed with ivy, and so while the foliage at the top belongs to the trees themselves, that on the lower parts belongs to the ivy, which creeps along the trunk and branches, and spreading across to the neighbouring trees, joins them together. Between the plane-trees are box shrubs, and on the farther side of the shrubs is a ring of laurels which mingle their shade with that of the plane-trees. At the far end, the straight boundary of the riding-course is curved into semi-circular form, which quite changes its appearance. It is enclosed and covered with cypress-trees, the deeper shade of which makes it darker and gloomier than at the sides, but the inner circles - for there are more than one - are quite open to the sunshine. Even roses grow there, and the warmth of the sun is delightful as a change from the cool of the shade. When you come to the end of these various winding alleys, the boundary again runs straight, or should I say boundaries, for there are a number of paths with box shrubs between them. In places there are grass plots intervening, in others box shrubs, which are trimmed to a great variety of patterns, some of them being cut into letters forming my name as owner and that of the gardener. Here and there are small pyramids and apple-trees, and now and then in the midst of all this graceful artificial work you suddenly come upon what looks like a real bit of the country planted there. The intervening space is beautified on both sides with dwarf plane-trees; beyond these is the acanthus-tree that is supple and flexible to the hand, and there are more boxwood figures and names. At the upper end is a couch of white marble covered with a vine, the latter being supported by four small pillars of Carystian marble. Jets of water flow from the couch through small pipes and look as if they were forced out by the weight of persons reclining thereon, and the water is caught in a stone cistern and then retained in a graceful marble basin, regulated by pipes out of sight, so that the basin, while always full, never overflows. The heavier dishes and plates are placed at the side of the basin when I dine there, but the lighter ones, formed into the shapes of little boats and birds, float on the surface and travel round and round. Facing this is a fountain which receives back the water it expels, for the water is thrown up to a considerable height and then falls down again, and the pipes that perform the two processes are connected. Directly opposite the couch is a bed-chamber, and each lends a grace to the other. It is formed of glistening marble, and through the projecting folding doors you pass at once among the foliage, while both from the upper and lower windows you look out upon the same green picture. Within is a little cabinet which seems to belong at once to the same and yet another bed-chamber. This contains a bed and it has windows on every side, yet the shade is so thick outside that very little light enters, for a wonderfully luxuriant vine has climbed up to the roof and covers the whole building. You can fancy you are in a grove as you lie there, only that you do not feel the rain as you do among trees. Here too a fountain rises and immediately loses itself underground. There are a number of marble chairs placed up and down, which are as restful for persons tired with walking as the bed-chamber itself. Near these chairs are little fountains, and throughout the whole riding-course you hear the murmur of tiny streams carried through pipes, which run wherever you please to direct them. These are used to water the shrubs, sometimes in one part, sometimes in another, and at other times all are watered together. I should long since have been afraid of boring you, had I not set out in this letter to take you with me round every corner of my estate. For I am not at all apprehensive that you will find it tedious to read about a place which certainly would not tire you to look at, especially as you can get a little rest whenever you desire, and can sit down, so to speak, by laying down the letter. Moreover, I have been indulging my affection for the place, for I am greatly attached to anything that is mainly the work of my own hands or that someone else has begun and I have taken up. In short - for there is no reason is there? why I should not be frank with you, whether my judgments are sound or unsound - I consider that it is the first duty of a writer to select the title of his work and constantly ask himself what he has begun to write about. He may be sure that so long as he keeps to his subject-matter he will not be tedious, but that he will bore his readers to distraction if he starts dragging in extraneous matter to make weight. Observe the length with which Homer describes the arms of Achilles, and Virgil the arms of Aeneas - yet in both cases the description seems short, because the author only carries out what he intended to. Observe how Aratus hunts up and brings together even the tiniest stars - yet he does not exceed due limits. For his description is not an excursus, but the end and aim of the whole work. It is the same with myself, if I may compare my lowly efforts with their great ones. I have been trying to give you a bird's eye view of the whole of my villa, and if I have introduced no extraneous matter and have never wandered off my subject, it is not the letter containing the description which is to be considered of excessive size, but rather the villa which has been described. However, let me get back to the point I started from, lest I give you an opportunity of justly condemning me by my own law, by not pursuing this digression any farther. I have explained to you why I prefer my Tuscan house to my other places at Tusculum, Tibur and Praeneste. For in addition to all the beauties I have described above, my repose here is more profound and more comfortable, and therefore all the freer from anxiety. There is no necessity to don the toga, no neighbour ever calls to drag me out; everything is placid and quiet; and this peace adds to the healthiness of the place, by giving it, so to speak, a purer sky and a more liquid air. I enjoy better health both in mind and body here than anywhere else, for I exercise the former by study and the latter by hunting. Besides, there is no place where my household keep in better trim, and up to the present I have not lost a single one of all whom I brought with me. I hope Heaven will forgive the boast, and that the gods will continue my happiness to me and preserve this place in all its beauty. Farewell. "' None

36. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Horace • Philodemus of Gadara, influence on Horace • Satires (Horace), literary influences on

Found in books: Gordon (2012), The Invention and Gendering of Epicurus, 42; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 210

37. Diogenes Laertius, Lives of The Philosophers, 10.3 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Horace • persona of Horace, criticised by interlocutors

Found in books: Gordon (2012), The Invention and Gendering of Epicurus, 12; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 292

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10.3 Hence the point of Timon's allusion in the lines:Again there is the latest and most shameless of the physicists, the schoolmaster's son from Samos, himself the most uneducated of mortals.At his instigation his three brothers, Neocles, Chaeredemus, and Aristobulus, joined in his studies, according to Philodemus the Epicurean in the tenth book of his comprehensive work On Philosophers; furthermore his slave named Mys, as stated by Myronianus in his Historical Parallels. Diotimus the Stoic, who is hostile to him, has assailed him with bitter slanders, adducing fifty scandalous letters as written by Epicurus; and so too did the author who ascribed to Epicurus the epistles commonly attributed to Chrysippus."" None

38. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Horace, Satirae • Horace, Satires • Horace, and reading • Horace, as character in Jonson’s Poetaster • Jonson, Ben, Horace in • Satirae (Horace)

Found in books: Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 67; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 194

39. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Horace • Horace, allusions

Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 23, 27, 166, 183; Hitch (2017), Animal sacrifice in the ancient Greek world, 23, 27, 166, 183

40. Vergil, Aeneis, 1.1, 1.353-1.359, 4.366-4.367, 4.704-4.705, 6.292-6.294, 6.309-6.310, 6.425, 6.600, 6.748-6.818, 6.820-6.892, 7.318-7.319, 7.740, 8.364-8.365, 8.635-8.645, 8.668-8.670, 8.678-8.681, 8.697, 8.720-8.723, 10.720, 10.727-10.728, 10.730, 11.230, 11.336-11.342
Tagged with subjects: • Horace • Horace (Q. Horatius Flaccus) • Horace, • Horace, Carmen saeculare • Horace, Epodes • Horace, Odes • Horace, Quintus Horatius Flaccus, and presence • Horace, Satires • Horace, as character in Jonson’s Poetaster • Jonson, Ben, Horace in • Odes (Horace) • banquet, and Horace • indeterminacy, Horace • linguistic theory, of Horace • presence, and Horace • sermo, Horace on • wine, and Horace

Found in books: Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 101; Cairns (1989), Virgil's Augustan Epic. 174; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 163; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 105, 110; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 135; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 44, 80, 97, 117, 126, 170, 243, 245, 247, 278; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 67; Gordon (2012), The Invention and Gendering of Epicurus, 81; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 121; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 168; Keane (2015), Juvenal and the Satiric Emotions, 152; Keith and Myers (2023), Vergil and Elegy. 108, 109, 119; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 318; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 218; Pandey (2018), The Poetics of Power in Augustan Rome, 55, 70, 111, 149, 158; Poulsen (2021), Usages of the Past in Roman Historiography, 25, 36; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 103, 130; Van Nuffelen (2012), Orosius and the Rhetoric of History, 54; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 223

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1.1 Arma virumque cano, Troiae qui primus ab oris ^1.353 Ipsa sed in somnis inhumati venit imago ^1.354 coniugis, ora modis attollens pallida miris, ^1.355 crudeles aras traiectaque pectora ferro ^1.356 nudavit, caecumque domus scelus omne retexit. ^1.357 Tum celerare fugam patriaque excedere suadet, ^1.358 auxiliumque viae veteres tellure recludit ^1.359 thesauros, ignotum argenti pondus et auri. ^4.366 perfide; sed duris genuit te cautibus horrens ^4.367 Caucasus, Hyrcanaeque admorunt ubera tigres. ^4.704 Sic ait, et dextra crinem secat: omnis et una ^4.705 dilapsus calor, atque in ventos vita recessit.
6.292 et, ni docta comes tenues sine corpore vitas ^6.293 admoneat volitare cava sub imagine formae, ^6.294 inruat, et frustra ferro diverberet umbras. ^6.310 lapsa cadunt folia, aut ad terram gurgite ab alto ^6.425 evaditque celer ripam inremeabilis undae. ^6.600 pectore, nec fibris requies datur ulla renatis. ^6.748 Has omnes, ubi mille rotam volvere per annos, ^6.749 Lethaeum ad fluvium deus evocat agmine magno, ^6.750 scilicet immemores supera ut convexa revisant, ^6.751 rursus et incipiant in corpora velle reverti. ^6.752 Dixerat Anchises, natumque unaque Sibyllam ^6.753 conventus trahit in medios turbamque sotem, ^6.754 et tumulum capit, unde omnes longo ordine possit ^6.755 adversos legere, et venientum discere vultus. ^6.756 Nunc age, Dardaniam prolem quae deinde sequatur ^6.757 gloria, qui maneant Itala de gente nepotes, ^6.758 inlustris animas nostrumque in nomen ituras, ^6.759 expediam dictis, et te tua fata docebo. ^6.760 Ille, vides, pura iuvenis qui nititur hasta, ^6.761 proxuma sorte tenet lucis loca, primus ad auras ^6.762 aetherias Italo commixtus sanguine surget, ^6.763 silvius, Albanum nomen, tua postuma proles, ^6.764 quem tibi longaevo serum Lavinia coniunx ^6.765 educet silvis regem regumque parentem, ^6.766 unde genus Longa nostrum dominabitur Alba. ^6.767 Proxumus ille Procas, Troianae gloria gentis, ^6.768 et Capys, et Numitor, et qui te nomine reddet ^6.769 Silvius Aeneas, pariter pietate vel armis ^6.770 egregius, si umquam regdam acceperit Albam. ^6.771 Qui iuvenes! Quantas ostentant, aspice, vires, ^6.772 atque umbrata gerunt civili tempora quercu! ^6.773 Hi tibi Nomentum et Gabios urbemque Fidenam, ^6.774 hi Collatinas imponent montibus arces, ^6.775 Pometios Castrumque Inui Bolamque Coramque. ^6.776 Haec tum nomina erunt, nunc sunt sine nomine terrae. ^6.777 Quin et avo comitem sese Mavortius addet ^6.778 Romulus, Assaraci quem sanguinis Ilia mater ^6.779 educet. Viden, ut geminae stant vertice cristae, ^6.780 et pater ipse suo superum iam signat honore? ^6.781 En, huius, nate, auspiciis illa incluta Roma ^6.782 imperium terris, animos aequabit Olympo, ^6.783 septemque una sibi muro circumdabit arces, ^6.784 felix prole virum: qualis Berecyntia mater ^6.785 invehitur curru Phrygias turrita per urbes, ^6.786 laeta deum partu, centum complexa nepotes, ^6.787 omnes caelicolas, omnes supera alta tenentes. ^6.788 Huc geminas nunc flecte acies, hanc aspice gentem ^6.789 Romanosque tuos. Hic Caesar et omnis Iuli ^6.790 progenies magnum caeli ventura sub axem. ^6.791 Hic vir, hic est, tibi quem promitti saepius audis, ^6.792 Augustus Caesar, Divi genus, aurea condet ^6.793 saecula qui rursus Latio regnata per arva ^6.794 Saturno quondam, super et Garamantas et Indos ^6.795 proferet imperium: iacet extra sidera tellus, ^6.796 extra anni solisque vias, ubi caelifer Atlas ^6.797 axem umero torquet stellis ardentibus aptum. ^6.798 Huius in adventum iam nunc et Caspia regna ^6.799 responsis horrent divom et Maeotia tellus, ^6.800 et septemgemini turbant trepida ostia Nili. ^6.801 Nec vero Alcides tantum telluris obivit, ^6.802 fixerit aeripedem cervam licet, aut Erymanthi ^6.803 pacarit nemora, et Lernam tremefecerit arcu; ^6.804 nec, qui pampineis victor iuga flectit habenis, ^6.805 Liber, agens celso Nysae de vertice tigres. ^6.806 Et dubitamus adhuc virtute extendere vires, ^6.807 aut metus Ausonia prohibet consistere terra? ^6.809 sacra ferens? Nosco crines incanaque menta ^6.810 regis Romani, primus qui legibus urbem ^6.811 fundabit, Curibus parvis et paupere terra ^6.812 missus in imperium magnum. Cui deinde subibit, ^6.813 otia qui rumpet patriae residesque movebit ^6.814 Tullus in arma viros et iam desueta triumphis ^6.815 agmina. Quem iuxta sequitur iactantior Ancus, ^6.816 nunc quoque iam nimium gaudens popularibus auris. ^6.817 Vis et Tarquinios reges, animamque superbam ^6.818 ultoris Bruti, fascesque videre receptos? ^6.820 accipiet, natosque pater nova bella moventes ^6.821 ad poenam pulchra pro libertate vocabit. ^6.822 Infelix, utcumque ferent ea facta minores, ^6.823 vincet amor patriae laudumque immensa cupido. ^6.824 Quin Decios Drusosque procul saevumque securi ^6.825 aspice Torquatum et referentem signa Camillum. ^6.826 Illae autem, paribus quas fulgere cernis in armis, ^6.827 concordes animae nunc et dum nocte premuntur, ^6.828 heu quantum inter se bellum, si lumina vitae ^6.829 attigerint, quantas acies stragemque ciebunt! ^6.830 Aggeribus socer Alpinis atque arce Monoeci ^6.831 descendens, gener adversis instructus Eois. ^6.832 Ne, pueri, ne tanta animis adsuescite bella, ^6.833 neu patriae validas in viscera vertite vires; ^6.834 tuque prior, tu parce, genus qui ducis Olympo, ^6.835 proice tela manu, sanguis meus!— ^6.836 Ille triumphata Capitolia ad alta Corintho ^6.837 victor aget currum, caesis insignis Achivis. ^6.838 Eruet ille Argos Agamemnoniasque Mycenas, ^6.839 ipsumque Aeaciden, genus armipotentis Achilli, ^6.840 ultus avos Troiae, templa et temerata Minervae. ^6.841 Quis te, magne Cato, tacitum, aut te, Cosse, relinquat? ^6.842 Quis Gracchi genus, aut geminos, duo fulmina belli, ^6.843 Scipiadas, cladem Libyae, parvoque potentem ^6.844 Fabricium vel te sulco Serrane, serentem? ^6.845 quo fessum rapitis, Fabii? Tu Maxumus ille es, ^6.846 unus qui nobis cunctando restituis rem. ^6.847 Excudent alii spirantia mollius aera, ^6.848 credo equidem, vivos ducent de marmore voltus, ^6.849 orabunt causas melius, caelique meatus ^6.850 describent radio, et surgentia sidera dicent: ^6.851 tu regere imperio populos, Romane, memento; ^6.852 hae tibi erunt artes; pacisque imponere morem, ^6.853 parcere subiectis, et debellare superbos. ^6.854 Sic pater Anchises, atque haec mirantibus addit: ^6.855 Aspice, ut insignis spoliis Marcellus opimis ^6.856 ingreditur, victorque viros supereminet omnes! ^6.857 Hic rem Romanam, magno turbante tumultu, ^6.858 sistet, eques sternet Poenos Gallumque rebellem, ^6.859 tertiaque arma patri suspendet capta Quirino. ^6.860 Atque hic Aeneas; una namque ire videbat ^6.861 egregium forma iuvenem et fulgentibus armis, ^6.862 sed frons laeta parum, et deiecto lumina voltu: ^6.863 Quis, pater, ille, virum qui sic comitatur euntem? ^6.864 Filius, anne aliquis magna de stirpe nepotum? ^6.865 Quis strepitus circa comitum! Quantum instar in ipso! ^6.866 Sed nox atra caput tristi circumvolat umbra. ^6.867 Tum pater Anchises, lacrimis ingressus obortis: ^6.868 O gnate, ingentem luctum ne quaere tuorum; ^6.869 ostendent terris hunc tantum fata, neque ultra ^6.870 esse sinent. Nimium vobis Romana propago ^6.871 visa potens, Superi, propria haec si dona fuissent. ^6.872 Quantos ille virum magnam Mavortis ad urbem ^6.873 campus aget gemitus, vel quae, Tiberine, videbis ^6.874 funera, cum tumulum praeterlabere recentem! ^6.875 Nec puer Iliaca quisquam de gente Latinos ^6.876 in tantum spe tollet avos, nec Romula quondam ^6.877 ullo se tantum tellus iactabit alumno. ^6.878 Heu pietas, heu prisca fides, invictaque bello ^6.879 dextera! Non illi se quisquam impune tulisset ^6.880 obvius armato, seu cum pedes iret in hostem, ^6.881 seu spumantis equi foderet calcaribus armos. ^6.882 Heu, miserande puer, si qua fata aspera rumpas, ^6.883 tu Marcellus eris. Manibus date lilia plenis, ^6.884 purpureos spargam flores, animamque nepotis ^6.885 his saltem adcumulem donis, et fungar ii ^6.886 munere—Sic tota passim regione vagantur ^6.887 aëris in campis latis, atque omnia lustrant. ^6.888 Quae postquam Anchises natum per singula duxit, ^6.889 incenditque animum famae venientis amore, ^6.890 exin bella viro memorat quae deinde gerenda, ^6.891 Laurentisque docet populos urbemque Latini, ^6.892 et quo quemque modo fugiatque feratque laborem. ^7.318 sanguine Troiano et Rutulo dotabere, virgo, ^7.319 et Bellona manet te pronuba. Nec face tantum ^7.740 et quos maliferae despectant moenia Abellae, ^8.364 Aude, hospes, contemnere opes et te quoque dignum ^8.365 finge deo rebusque veni non asper egenis. ^8.635 Nec procul hinc Romam et raptas sine more Sabinas ^8.636 consessu caveae magnis circensibus actis ^8.637 addiderat subitoque novum consurgere bellum ^8.638 Romulidis Tatioque seni Curibusque severis. ^8.639 Post idem inter se posito certamine reges ^8.640 armati Iovis ante aram paterasque tenentes ^8.641 stabant et caesa iungebant foedera porca. ^8.642 Haud procul inde citae Mettum in diversa quadrigae ^8.643 distulerant, at tu dictis, Albane, maneres, ^8.644 raptabatque viri mendacis viscera Tullus ^8.645 per silvam, et sparsi rorabant sanguine vepres. ^8.668 et scelerum poenas et te, Catilina, minaci ^8.669 pendentem scopulo Furiarumque ora trementem, ^8.670 secretosque pios, his dantem iura Catonem. ^8.678 Hinc Augustus agens Italos in proelia Caesar ^8.679 cum patribus populoque, penatibus et magnis dis, ^8.680 stans celsa in puppi; geminas cui tempora flammas ^8.681 laeta vomunt patriumque aperitur vertice sidus. ^8.697 necdum etiam geminos a tergo respicit anguis. ^8.720 Ipse, sedens niveo candentis limine Phoebi, ^8.721 dona recognoscit populorum aptatque superbis ^8.722 postibus; incedunt victae longo ordine gentes, ^8.723 quam variae linguis, habitu tam vestis et armis. ^10.727 visceribus super accumbens, lavit inproba taeter ^10.728 ora cruor, ^11.230 quaerenda aut pacem Troiano ab rege petendum. ^11.336 Tum Drances idem infensus, quem gloria Turni ^11.337 obliqua invidia stimulisque agitabat amaris, ^11.338 largus opum et lingua melior, sed frigida bello ^11.339 dextera, consiliis habitus non futilis auctor, ^11.340 seditione potens (genus huic materna superbum ^11.341 nobilitas dabat, incertum de patre ferebat), ^11.342 surgit et his onerat dictis atque aggerat iras:' ' None

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1.1 Arms and the man I sing, who first made way, ^1.353 encompassing Lavinium . Thyself ^1.354 hall starward to the heights of heaven bear ^1.355 Aeneas the great-hearted. Nothing swerves ^1.356 my will once uttered. Since such carking cares ^1.357 consume thee, I this hour speak freely forth, ^1.358 and leaf by leaf the book of fate unfold. ^1.359 Thy son in Italy shall wage vast war ' "^4.366 flies Iow along the waves: o'er-hovering so " "^4.367 between the earth and skies, Cyllene's god " ^4.704 and boughs of mournful shade; and crowning all ^4.705 he laid on nuptial bed the robes and sword ^6.292 With purple vesture and familiar pall. ^6.293 Then in sad ministry the chosen few, ^6.294 With eyes averted, as our sires did use, ^6.310 After these toils, they hasten to fulfil ' "^6.425 No trav'ler may be borne, until in peace " ^6.600 Would bring thee at the last to all this woe? ' "^6.748 Th' Olympian heaven above our earth aspires. — " "^6.749 Here Earth's first offspring, the Titanic brood, " '^6.750 Roll lightning-blasted in the gulf profound; ^6.751 The twin Aloidae Aloïdae , colossal shades, ^6.752 Came on my view; their hands made stroke at Heaven ^6.753 And strove to thrust Jove from his seat on high. ^6.754 I saw Salmoneus his dread stripes endure, ^6.755 Who dared to counterfeit Olympian thunder ' "^6.756 And Jove's own fire. In chariot of four steeds, " '^6.757 Brandishing torches, he triumphant rode ' "^6.758 Through throngs of Greeks, o'er Elis ' sacred way, " '^6.759 Demanding worship as a god. 0 fool! ' "^6.760 To mock the storm's inimitable flash— " '^6.761 With crash of hoofs and roll of brazen wheel! ^6.762 But mightiest Jove from rampart of thick cloud ^6.763 Hurled his own shaft, no flickering, mortal flame, ^6.764 And in vast whirl of tempest laid him low. ^6.765 Next unto these, on Tityos I looked, ^6.766 Child of old Earth, whose womb all creatures bears: ' "^6.767 Stretched o'er nine roods he lies; a vulture huge " '^6.768 Tears with hooked beak at his immortal side, ^6.769 Or deep in entrails ever rife with pain ^6.770 Gropes for a feast, making his haunt and home ^6.771 In the great Titan bosom; nor will give ^6.772 To ever new-born flesh surcease of woe. ^6.773 Why name Ixion and Pirithous, ^6.774 The Lapithae, above whose impious brows ^6.775 A crag of flint hangs quaking to its fall, ^6.776 As if just toppling down, while couches proud, ^6.777 Propped upon golden pillars, bid them feast ^6.778 In royal glory: but beside them lies ^6.779 The eldest of the Furies, whose dread hands ^6.780 Thrust from the feast away, and wave aloft ^6.781 A flashing firebrand, with shrieks of woe. ^6.782 Here in a prison-house awaiting doom ^6.783 Are men who hated, long as life endured, ^6.784 Their brothers, or maltreated their gray sires, ^6.785 Or tricked a humble friend; the men who grasped ^6.786 At hoarded riches, with their kith and kin ^6.787 Not sharing ever—an unnumbered throng; ^6.788 Here slain adulterers be; and men who dared ^6.789 To fight in unjust cause, and break all faith ^6.790 With their own lawful lords. Seek not to know ^6.791 What forms of woe they feel, what fateful shape ' "^6.792 of retribution hath o'erwhelmed them there. " '^6.793 Some roll huge boulders up; some hang on wheels, ^6.794 Lashed to the whirling spokes; in his sad seat ^6.795 Theseus is sitting, nevermore to rise; ^6.796 Unhappy Phlegyas uplifts his voice ^6.797 In warning through the darkness, calling loud, ^6.798 ‘0, ere too late, learn justice and fear God!’ ^6.799 Yon traitor sold his country, and for gold ^6.800 Enchained her to a tyrant, trafficking ^6.801 In laws, for bribes enacted or made void; ^6.802 Another did incestuously take ^6.803 His daughter for a wife in lawless bonds. ^6.804 All ventured some unclean, prodigious crime; ^6.805 And what they dared, achieved. I could not tell, ^6.806 Not with a hundred mouths, a hundred tongues, ^6.807 Or iron voice, their divers shapes of sin, ' "^6.809 So spake Apollo's aged prophetess. " '^6.810 “Now up and on!” she cried. “Thy task fulfil! ^6.811 We must make speed. Behold yon arching doors ^6.812 Yon walls in furnace of the Cyclops forged! ' "^6.813 'T is there we are commanded to lay down " "^6.814 Th' appointed offering.” So, side by side, " '^6.815 Swift through the intervening dark they strode, ^6.816 And, drawing near the portal-arch, made pause. ^6.817 Aeneas, taking station at the door, ' "^6.818 Pure, lustral waters o'er his body threw, " ^6.820 Now, every rite fulfilled, and tribute due ^6.821 Paid to the sovereign power of Proserpine, ^6.822 At last within a land delectable ^6.823 Their journey lay, through pleasurable bowers ^6.824 of groves where all is joy,—a blest abode! ^6.825 An ampler sky its roseate light bestows ^6.826 On that bright land, which sees the cloudless beam ^6.827 of suns and planets to our earth unknown. ^6.828 On smooth green lawns, contending limb with limb, ^6.829 Immortal athletes play, and wrestle long ' "^6.830 'gainst mate or rival on the tawny sand; " '^6.831 With sounding footsteps and ecstatic song, ^6.832 Some thread the dance divine: among them moves ^6.833 The bard of Thrace, in flowing vesture clad, ^6.834 Discoursing seven-noted melody, ^6.835 Who sweeps the numbered strings with changeful hand, ^6.836 Or smites with ivory point his golden lyre. ^6.837 Here Trojans be of eldest, noblest race, ^6.838 Great-hearted heroes, born in happier times, ^6.839 Ilus, Assaracus, and Dardanus, ^6.840 Illustrious builders of the Trojan town. ^6.841 Their arms and shadowy chariots he views, ^6.842 And lances fixed in earth, while through the fields ^6.843 Their steeds without a bridle graze at will. ^6.844 For if in life their darling passion ran ^6.845 To chariots, arms, or glossy-coated steeds, ^6.846 The self-same joy, though in their graves, they feel. ^6.847 Lo! on the left and right at feast reclined ^6.848 Are other blessed souls, whose chorus sings ^6.849 Victorious paeans on the fragrant air ^6.850 of laurel groves; and hence to earth outpours ^6.851 Eridanus, through forests rolling free. ^6.852 Here dwell the brave who for their native land ^6.853 Fell wounded on the field; here holy priests ^6.854 Who kept them undefiled their mortal day; ^6.855 And poets, of whom the true-inspired song ' "^6.856 Deserved Apollo's name; and all who found " "^6.857 New arts, to make man's life more blest or fair; " '^6.858 Yea! here dwell all those dead whose deeds bequeath ^6.859 Deserved and grateful memory to their kind. ^6.860 And each bright brow a snow-white fillet wears. ^6.861 Unto this host the Sibyl turned, and hailed ^6.862 Musaeus, midmost of a numerous throng, ' "^6.863 Who towered o'er his peers a shoulder higher: " '^6.864 “0 spirits blest! 0 venerable bard! ^6.865 Declare what dwelling or what region holds ^6.866 Anchises, for whose sake we twain essayed ^6.867 Yon passage over the wide streams of hell.” ^6.868 And briefly thus the hero made reply: ^6.869 “No fixed abode is ours. In shadowy groves ^6.870 We make our home, or meadows fresh and fair, ^6.871 With streams whose flowery banks our couches be. ^6.872 But you, if thitherward your wishes turn, ^6.873 Climb yonder hill, where I your path may show.” ^6.874 So saying, he strode forth and led them on, ^6.875 Till from that vantage they had prospect fair ^6.876 of a wide, shining land; thence wending down, ^6.877 They left the height they trod; for far below ^6.878 Father Anchises in a pleasant vale ^6.879 Stood pondering, while his eyes and thought surveyed ^6.880 A host of prisoned spirits, who there abode ^6.881 Awaiting entrance to terrestrial air. ^6.882 And musing he reviewed the legions bright ^6.883 of his own progeny and offspring proud— ^6.884 Their fates and fortunes, virtues and great deeds. ^6.885 Soon he discerned Aeneas drawing nigh ' "^6.886 o'er the green slope, and, lifting both his hands " '^6.887 In eager welcome, spread them swiftly forth. ^6.888 Tears from his eyelids rained, and thus he spoke: ^6.889 “Art here at last? Hath thy well-proven love ^6.890 of me thy sire achieved yon arduous way? ^6.891 Will Heaven, beloved son, once more allow ^6.892 That eye to eye we look? and shall I hear ^7.318 Ilioneus. But King Latinus gazed ^7.319 uswering on the ground, all motionless ^7.740 turned toward her Stygian home, and took farewell ^8.364 and Ara Maxima its name shall be. ^8.365 Come now, my warriors, and bind your brows ^8.635 because the Fates intend. Not far from ours ^8.636 a city on an ancient rock is seen, ^8.637 Agylla, which a warlike Lydian clan ^8.638 built on the Tuscan hills. It prospered well ^8.639 for many a year, then under the proud yoke ^8.640 of King Mezentius it came and bore ^8.641 his cruel sway. Why tell the loathsome deeds ^8.642 and crimes unspeakable the despot wrought? ^8.643 May Heaven requite them on his impious head ^8.644 and on his children! For he used to chain ^8.645 dead men to living, hand on hand was laid ^8.668 enflame against Mezentius your foe, ^8.669 it is decreed that yonder nation proud ^8.670 hall never submit to chiefs Italian-born. ^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 " ^8.697 With meditative brows and downcast eyes ^8.720 O Turnus, what a reckoning thou shalt pay ^8.721 to me in arms! O Tiber, in thy wave ^8.722 what helms and shields and mighty soldiers slain ^8.723 hall in confusion roll! Yea, let them lead ^10.727 in shining vesture he, and glittering arms. ^10.728 Him too the Trojan met, repelled, and towered ^11.230 from battle. I beseech ye haste away, ^11.336 in battling neath her lofty walls we bore, ' "^11.337 nor of dead warriors sunk in Simois' wave) " '^11.338 have paid the penalty in many a land ^11.339 with chastisement accurst and changeful woe, ' "^11.340 till Priam's self might pity. Let the star " '^11.341 of Pallas tell its tale of fatal storm, ' "^11.342 off grim Caphereus and Eubcea's crags. " ' None

41. Vergil, Georgics, 1.16-1.18, 1.30, 2.39-2.45, 2.52, 4.559-4.566
Tagged with subjects: • Horace • Horace, Odes • Horace, Satires as autofiction • Horace, and Maecenas • Horace, autobiographical details • Horace, autofiction in • Horace, draws on Hellenistic Lives of Greek poets • Horace, father’s teachings/influence on • Maecenas, and Horace • Maecenas, relationship with Horace • Mercury/Hermes, in Horace • Satires (Horace), depiction of father-son relationship • Satires (Horace), treatment of relationship with Maecenas • Walpole, Horace • indeterminacy, Horace

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 371; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 126; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 389; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 186; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 17; Jenkyns (2013), God, Space, and City in the Roman Imagination, 61, 214; Keith and Myers (2023), Vergil and Elegy. 43, 46; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 349; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 165; Pandey (2018), The Poetics of Power in Augustan Rome, 54, 197; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 164

sup>
1.16 ipse nemus linquens patrium saltusque Lycaei, ^1.17 Pan, ovium custos, tua si tibi Maenala curae, ^1.18 adsis, o Tegeaee, favens, oleaeque Minerva ^1.30 numina sola colant, tibi serviat ultima Thule ^2.39 Tuque ades inceptumque una decurre laborem, ^2.40 O decus, o famae merito pars maxima nostrae, ^2.41 Maecenas, pelagoque volans da vela patenti; ^2.42 non ego cuncta meis amplecti versibus opto, ^2.43 non, mihi si linguae centum sint oraque centum, ^2.44 ferrea vox; ades et primi lege litoris oram. ^2.45 In manibus terrae; non hic te carmine ficto ^4.559 Haec super arvorum cultu pecorumque canebam ^4.560 et super arboribus, Caesar dum magnus ad altum ^4.561 fulminat Euphraten bello victorque volentes ^4.562 per populos dat iura viamque adfectat Olympo. ^4.563 Illo Vergilium me tempore dulcis alebat ^4.564 Parthenope studiis florentem ignobilis oti, ^4.565 carmina qui lusi pastorum audaxque iuventa, ^4.566 Tityre, te patulae cecini sub tegmine fagi.' ' None

sup>
1.16 Sprang from earth's womb at thy great trident's stroke," '^1.17 Neptune; and haunter of the groves, for whom ^1.18 Three hundred snow-white heifers browse the brakes,' "^1.30 Shed on man's sowing the riches of your rain:" ^2.39 Shrink to restore the topmost shoot to earth ^2.40 That gave it being. Nay, marvellous to tell, ^2.41 Lopped of its limbs, the olive, a mere stock, ^2.42 Still thrusts its root out from the sapless wood, ^2.43 And oft the branches of one kind we see' "^2.44 Change to another's with no loss to rue," '^2.45 Pear-tree transformed the ingrafted apple yield, ^4.559 With a great cry leapt on him, and ere he rose ^4.560 Forestalled him with the fetters; he nathless, ^4.561 All unforgetful of his ancient craft, ^4.562 Transforms himself to every wondrous thing, ^4.563 Fire and a fearful beast, and flowing stream. ^4.564 But when no trickery found a path for flight, ^4.565 Baffled at length, to his own shape returned, ^4.566 With human lips he spake, “Who bade thee, then,' " None

42. None, None, nan
Tagged with subjects: • Horace, and autonomy • Horace,, Augustus as audience for

Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 122; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 5

43. None, None, nan
Tagged with subjects: • Horace • Horace, Epicureanism as main thread of life • Horace, father’s teachings/influence on • Odes (Horace), publication date • Satires (Horace), depiction of father-son relationship • Satires (Horace), treatment of economic issues • Satires (Horace), treatment of frankness • persona of Horace, moral worth

Found in books: Gordon (2012), The Invention and Gendering of Epicurus, 42, 57; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 64; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 36, 103, 154, 155, 254, 255

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Tiresias: The Ancient Mediterranean Religions Source Database