1. Hebrew Bible, Esther, 1.16-1.22, 2.3, 2.10, 3.12-3.13, 8.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •identity, national, collective, group Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 114| 1.16. וַיֹּאמֶר מומכן [מְמוּכָן] לִפְנֵי הַמֶּלֶךְ וְהַשָּׂרִים לֹא עַל־הַמֶּלֶךְ לְבַדּוֹ עָוְתָה וַשְׁתִּי הַמַּלְכָּה כִּי עַל־כָּל־הַשָּׂרִים וְעַל־כָּל־הָעַמִּים אֲשֶׁר בְּכָל־מְדִינוֹת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ׃ 1.17. כִּי־יֵצֵא דְבַר־הַמַּלְכָּה עַל־כָּל־הַנָּשִׁים לְהַבְזוֹת בַּעְלֵיהֶן בְּעֵינֵיהֶן בְּאָמְרָם הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אָמַר לְהָבִיא אֶת־וַשְׁתִּי הַמַּלְכָּה לְפָנָיו וְלֹא־בָאָה׃ 1.18. וְהַיּוֹם הַזֶּה תֹּאמַרְנָה שָׂרוֹת פָּרַס־וּמָדַי אֲשֶׁר שָׁמְעוּ אֶת־דְּבַר הַמַּלְכָּה לְכֹל שָׂרֵי הַמֶּלֶךְ וּכְדַי בִּזָּיוֹן וָקָצֶף׃ 1.19. אִם־עַל־הַמֶּלֶךְ טוֹב יֵצֵא דְבַר־מַלְכוּת מִלְּפָנָיו וְיִכָּתֵב בְּדָתֵי פָרַס־וּמָדַי וְלֹא יַעֲבוֹר אֲשֶׁר לֹא־תָבוֹא וַשְׁתִּי לִפְנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וּמַלְכוּתָהּ יִתֵּן הַמֶּלֶךְ לִרְעוּתָהּ הַטּוֹבָה מִמֶּנָּה׃ 1.21. וַיִּיטַב הַדָּבָר בְּעֵינֵי הַמֶּלֶךְ וְהַשָּׂרִים וַיַּעַשׂ הַמֶּלֶךְ כִּדְבַר מְמוּכָן׃ 1.22. וַיִּשְׁלַח סְפָרִים אֶל־כָּל־מְדִינוֹת הַמֶּלֶךְ אֶל־מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְאֶל־עַם וָעָם כִּלְשׁוֹנוֹ לִהְיוֹת כָּל־אִישׁ שֹׂרֵר בְּבֵיתוֹ וּמְדַבֵּר כִּלְשׁוֹן עַמּוֹ׃ 2.3. וְיַפְקֵד הַמֶּלֶךְ פְּקִידִים בְּכָל־מְדִינוֹת מַלְכוּתוֹ וְיִקְבְּצוּ אֶת־כָּל־נַעֲרָה־בְתוּלָה טוֹבַת מַרְאֶה אֶל־שׁוּשַׁן הַבִּירָה אֶל־בֵּית הַנָּשִׁים אֶל־יַד הֵגֶא סְרִיס הַמֶּלֶךְ שֹׁמֵר הַנָּשִׁים וְנָתוֹן תַּמְרוּקֵיהֶן׃ 3.12. וַיִּקָּרְאוּ סֹפְרֵי הַמֶּלֶךְ בַּחֹדֶשׁ הָרִאשׁוֹן בִּשְׁלוֹשָׁה עָשָׂר יוֹם בּוֹ וַיִּכָּתֵב כְּכָל־אֲשֶׁר־צִוָּה הָמָן אֶל אֲחַשְׁדַּרְפְּנֵי־הַמֶּלֶךְ וְאֶל־הַפַּחוֹת אֲשֶׁר עַל־מְדִינָה וּמְדִינָה וְאֶל־שָׂרֵי עַם וָעָם מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשׁוֹנוֹ בְּשֵׁם הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ נִכְתָּב וְנֶחְתָּם בְּטַבַּעַת הַמֶּלֶךְ׃ 3.13. וְנִשְׁלוֹחַ סְפָרִים בְּיַד הָרָצִים אֶל־כָּל־מְדִינוֹת הַמֶּלֶךְ לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת־כָּל־הַיְּהוּדִים מִנַּעַר וְעַד־זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז׃ 8.9. וַיִּקָּרְאוּ סֹפְרֵי־הַמֶּלֶךְ בָּעֵת־הַהִיא בַּחֹדֶשׁ הַשְּׁלִישִׁי הוּא־חֹדֶשׁ סִיוָן בִּשְׁלוֹשָׁה וְעֶשְׂרִים בּוֹ וַיִּכָּתֵב כְּכָל־אֲשֶׁר־צִוָּה מָרְדֳּכַי אֶל־הַיְּהוּדִים וְאֶל הָאֲחַשְׁדַּרְפְּנִים־וְהַפַּחוֹת וְשָׂרֵי הַמְּדִינוֹת אֲשֶׁר מֵהֹדּוּ וְעַד־כּוּשׁ שֶׁבַע וְעֶשְׂרִים וּמֵאָה מְדִינָה מְדִינָה וּמְדִינָה כִּכְתָבָהּ וְעַם וָעָם כִּלְשֹׁנוֹ וְאֶל־הַיְּהוּדִים כִּכְתָבָם וְכִלְשׁוֹנָם׃ | 1.16. And Memucan answered before the king and the princes: ‘Vashti the queen hath not done wrong to the king only, but also to all the princes, and to all the peoples, that are in all the provinces of the king Ahasuerus. 1.17. For this deed of the queen will come abroad unto all women, to make their husbands contemptible in their eyes, when it will be said: The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not. 1.18. And this day will the princesses of Persia and Media who have heard of the deed of the queen say the like unto all the king’s princes. So will there arise enough contempt and wrath. 1.19. If it please the king, let there go forth a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered, that Vashti come no more before king Ahasuerus, and that the king give her royal estate unto another that is better than she. 1.20. And when the king’s decree which he shall make shall be published throughout all his kingdom, great though it be, all the wives will give to their husbands honour, both to great and small.’ 1.21. And the word pleased the king and the princes; and the king did according to the word of Memucan; 1.22. for he sent letters into all the king’s provinces, into every province according to the writing thereof, and to every people after their language, that every man should bear rule in his own house, and speak according to the language of his people. 2.3. and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the castle, to the house of the women, unto the custody of Hegai the king’s chamberlain, keeper of the women; and let their ointments be given them; 2.10. Esther had not made known her people nor her kindred; for Mordecai had charged her that she should not tell it. 3.12. Then were the king’s scribes called in the first month, on the thirteenth day thereof, and there was written, according to all that Haman commanded, unto the king’s satraps, and to the governors that were over every province, and to the princes of every people; to every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and it was sealed with the king’s ring. 3.13. And letters were sent by posts into all the king’s provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey. 8.9. Then were the king’s scribes called at that time, in the third month, which is the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded concerning the Jews, even to the satraps, and the governors and princes of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language. |
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2. Hebrew Bible, Psalms, 106.24-106.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 302| 106.24. וַיִּמְאֲסוּ בְּאֶרֶץ חֶמְדָּה לֹא־הֶאֱמִינוּ לִדְבָרוֹ׃ 106.25. וַיֵּרָגְנוּ בְאָהֳלֵיהֶם לֹא שָׁמְעוּ בְּקוֹל יְהוָה׃ 106.26. וַיִּשָּׂא יָדוֹ לָהֶם לְהַפִּיל אוֹתָם בַּמִּדְבָּר׃ 106.27. וּלְהַפִּיל זַרְעָם בַּגּוֹיִם וּלְזָרוֹתָם בָּאֲרָצוֹת׃ | 106.24. Moreover, they scorned the desirable land, They believed not His word; 106.25. And they murmured in their tents, They hearkened not unto the voice of the LORD. 106.26. Therefore He swore concerning them, That He would overthrow them in the wilderness; 106.27. And that He would cast out their seed among the nations, And scatter them in the lands. 78. And He commanded the skies above, And opened the doors of heaven;,Behold, He smote the rock, that waters gushed out, And streams overflowed; Can He give bread also? Or will He provide flesh for His people?',He sent forth upon them the fierceness of His anger, Wrath, and indignation, and trouble, A sending of messengers of evil.,And still again they tried God, And set bounds to the Holy One of Israel.,Yea, they spoke against God; They said 'Can God prepare a table in the wilderness?,They were not estranged from their craving, Their food was yet in their mouths,,Therefore He ended their days as a breath, And their years in terror.,And turned their rivers into blood, So that they could not drink their streams.,He drove out the nations also before them, And allotted them for an inheritance by line, And made the tribes of Israel to dwell in their tents.,He caused the east wind to set forth in heaven; And by His power He brought on the south wind.,So he shepherded them according to the integrity of his heart; And lead them by the skilfulness of his hands.,They remembered not His hand, Nor the day when He redeemed them from the adversary.,He cleaved the sea, and caused them to pass through; And He made the waters to stand as a heap.,Maschil of Asaph. Give ear, O my people, to my teaching; Incline your ears to the words of my mouth.,For He established a testimony in Jacob, And appointed a law in Israel, Which He commanded our fathers, That they should make them known to their children;,He gave also their increase unto the caterpillar, And their labour unto the locust.,Man did eat the bread of the mighty; He sent them provisions to the full.,So He remembered that they were but flesh, A wind that passeth away, and cometh not again.,That the generation to come might know them, even the children that should be born; Who should arise and tell them to their children,,He gave His people over also unto the sword; And was wroth with His inheritance.,But they beguiled Him with their mouth, And lied unto Him with their tongue.,And He brought them to His holy border, To the mountain, which His right hand had gotten.,And He built His sanctuary like the heights, Like the earth which He hath founded for ever.,He chose David also His servant, And took him from the sheepfolds;,For their heart was not stedfast with Him, Neither were they faithful in His covet.,And He caused manna to rain upon them for food, And gave them of the corn of heaven.,He brought streams also out of the rock, And caused waters to run down like rivers.,And delivered His strength into captivity, And His glory into the adversary's hand.,When the anger of God went up against them, And slew of the lustieth among them, And smote down the young men of Israel.,He caused flesh also to rain upon them as the dust, And winged fowl as the sand of the seas;,And might not be as their fathers, A stubborn and rebellious generation; A generation that set not their heart aright, And whose spirit was not stedfast with God.,And smote all the first-born in Egypt, The first-fruits of their strength in the tents of Ham;,He levelled a path for His anger; He spared not their soul from death, But gave their life over to the pestilence;,But turned back, and dealt treacherously like their fathers; They were turned aside like a deceitful bow.,Fire devoured their young men; And their virgins had no marriage-song.,Their priests fell by the sword; And their widows made no lamentation. .,By day also He led them with a cloud, And all the night with a light of fire.,And He forsook the tabernacle of Shiloh, The tent which He had made to dwell among men;,We will not hide from their children, Telling to the generation to come the praises of the LORD, And His strength, and His wondrous works that He hath done. .,How oft did they rebel against Him in the wilderness, And grieve Him in the desert!,And He let it fall in the midst of their camp, Round about their dwellings.,And they tried God in their heart By asking food for their craving.,The children of Ephraim were as archers handling the bow, That turned back in the day of battle.,When He slew them, then they would inquire after Him, And turn back and seek God earnestly.,And they remembered that God was their Rock, And the Most High God their redeemer.,Yet they tried and provoked God, the Most High, And kept not His testimonies;,And He led them safely, and they feared not; But the sea overwhelmed their enemies.,God heard, and was wroth, And He greatly abhorred Israel;,But chose the tribe of Judah, The mount Zion which He loved.,He sent among them swarms of flies, which devoured them; And frogs, which destroyed them.,Marvellous things did He in the sight of their fathers, In the land of Egypt, in the field of Zoan.,That they might put their confidence in God, And not forget the works of God, But keep His commandments;,Then the Lord awaked as one asleep, Like a mighty man recovering from wine.,He destroyed their vines with hail, And their sycamore-trees with frost.,From following the ewes that give suck He brought him, To be shepherd over Jacob His people, and Israel His inheritance.,Therefore the LORD heard, and was wroth; And a fire was kindled against Jacob, And anger also went up against Israel;,Moreover He abhorred the tent of Joseph, And chose not the tribe of Ephraim;,And they forgot His doings, And His wondrous works that He had shown them.,He gave over their cattle also to the hail, And their flocks to fiery bolts.,He cleaved rocks in the wilderness, And gave them drink abundantly as out of the great deep.,Yet went they on still to sin against Him, To rebel against the Most High in the desert.,And He smote His adversaries backward; He put upon them a perpetual reproach.,I will open my mouth with a parable; I will utter dark sayings concerning days of old;,That which we have heard and known, And our fathers have told us,,So they did eat, and were well filled; And He gave them that which they craved.,They kept not the covet of God, And refused to walk in His law;,For all this they sinned still, And believed not in His wondrous works.,But He, being full of compassion, forgiveth iniquity, and destroyeth not; Yea, many a time doth He turn His anger away, And doth not stir up all His wrath.,Because they believed not in God, And trusted not in His salvation.,How He set His signs in Egypt, And His wonders in the field of Zoan; .,For they provoked Him with their high places, And moved Him to jealousy with their graven images.,But He made His own people to go forth like sheep, And guided them in the wilderness like a flock. |
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3. Hebrew Bible, Ezekiel, 20 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •identity, national Found in books: Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 302 | 20. For in My holy mountain, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them, serve Me in the land; there will I accept them, and there will I require your heave-offerings, and the first of your gifts, with all your holy things.,And I said unto their children in the wilderness: Walk ye not in the statutes of your fathers, neither observe their ordices, nor defile yourselves with their idols;,and when, in offering your gifts, in making your sons to pass through the fire, ye pollute yourselves with all your idols, unto this day; shall I then be inquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be inquired of by you;,Then I said unto them: What meaneth the high place whereunto ye go? So the name thereof is called Bamah unto this day.,But they rebelled against Me, and would not hearken unto Me; they did not every man cast away the detestable things of their eyes, neither did they forsake the idols of Egypt; then I said I would pour out My fury upon them, to spend My anger upon them in the midst of the land of Egypt.,in that day I lifted up My hand unto them, to bring them forth out of the land of Egypt into a land that I had sought out for them, flowing with milk and honey, which is the beauty of all lands;,and I polluted them in their own gifts, in that they set apart all that openeth the womb, that I might destroy them, to the end that they might know that I am the LORD.,and I will purge out from among you the rebels, and them that transgress against Me; I will bring them forth out of the land where they sojourn, but they shall not enter into the land of Israel; and ye shall know that I am the LORD.,I am the LORD your God; walk in My statutes, and keep Mine ordices, and do them;,’Son of man, speak unto the elders of Israel, and say unto them: Thus saith the Lord GOD: Are ye come to inquire of Me? As I live, saith the Lord GOD, I will not be inquired of by you.,And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country which I lifted up My hand to give unto your fathers.,Nevertheless Mine eye spared them from destroying them, neither did I make a full end of them in the wilderness.,I lifted up My hand unto them also in the wilderness, that I would scatter them among the nations, and disperse them through the countries;,Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers;,And the word of the LORD came unto me, saying:,As I live, saith the Lord GOD, surely with a mighty hand, and with an outstretched arm, and with fury poured out, will I be king over you;,And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to inquire of the LORD, and sat before me.,And ye shall know that I am the LORD, when I have wrought with you for My name’s sake, not according to your evil ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.’,But I wrought for My name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them out.,Moreover also I gave them My sabbaths, to be a sign between Me and them, that they might know that I am the LORD that sanctify them.,But the children rebelled against Me; they walked not in My statutes, neither kept Mine ordices to do them, which if a man do, he shall live by them; they profaned My sabbaths; then I said I would pour out My fury upon them, to spend My anger upon them in the wilderness.,and that which cometh into your mind shall not be at all; in that ye say: We will be as the nations, as the families of the countries, to serve wood and stone.,As for you, O house of Israel, thus saith the Lord GOD: Go ye, serve every one his idols, even because ye will not hearken unto Me; but My holy name shall ye no more profane with your gifts, and with your idols.,Yet also I lifted up My hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the beauty of all lands;,And I gave them My statutes, and taught them Mine ordices, which if a man do, he shall live by them.,Nevertheless I withdrew My hand, and wrought for My name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them forth.,So I caused them to go forth out of the land of Egypt, and brought them into the wilderness.,Wherefore I gave them also statutes that were not good, and ordices whereby they should not live;,And I will cause you to pass under the rod, and I will bring you into the bond of the covet;,But I wrought for My name’s sake, that it should not be profaned in the sight of the nations, among whom they were, in whose sight I made Myself known unto them, so as to bring them forth out of the land of Egypt.,Therefore, son of man, speak unto the house of Israel, and say unto them: Thus saith the Lord GOD: In this moreover have your fathers blasphemed Me, in that they dealt treacherously with Me.,Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD.,But the house of Israel rebelled against Me in the wilderness; they walked not in My statutes, and they rejected Mine ordices, which if a man do, he shall live by them, and My sabbaths they greatly profaned; then I said I would pour out My fury upon them in the wilderness, to consume them.,With your sweet savour will I accept you, when I bring you out from the peoples, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you in the sight of the nations.,And there shall ye remember your ways, and all your doings, wherein ye have polluted yourselves; and ye shall loathe yourselves in your own sight for all your evils that ye have committed.,because they had not executed Mine ordices, but had rejected My statutes, and had profaned My sabbaths, and their eyes were after their fathers’idols.,and hallow My sabbaths, and they shall be a sign between Me and you, that ye may know that I am the LORD your God.,because they rejected Mine ordices, and walked not in My statutes, and profaned My sabbaths—for their heart went after their idols. .,and I said unto them: Cast ye away every man the detestable things of his eyes, and defile not yourselves with the idols of Egypt; I am the LORD your God.,and say unto them: Thus saith the Lord GOD: In the day when I chose Israel, and lifted up My hand unto the seed of the house of Jacob, and made Myself known unto them in the land of Egypt, when I lifted up My hand unto them, saying: I am the LORD your God;,Wherefore say unto the house of Israel: Thus saith the Lord GOD: When ye pollute yourselves after the manner of your fathers, and go after their abominations,,For when I had brought them into the land, which I lifted up My hand to give unto them, then they saw every high hill, and every thick tree, and they offered there their sacrifices, and there they presented the provocation of their offering, there also they made their sweet savour, and there they poured out their drink-offerings.,and I will bring you into the wilderness of the peoples, and there will I plead with you face to face.,and I will bring you out from the peoples, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with an outstretched arm, and with fury poured out; 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4. Herodotus, Histories, 3.128, 7.119 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •identity, “national” Found in books: Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 128| 3.128. Δαρεῖος μὲν ταῦτα ἐπειρώτα, τῷ δὲ ἄνδρες τριήκοντα ὑπέστησαν, αὐτὸς ἕκαστος ἐθέλων ποιέειν ταῦτα. ἐρίζοντας δὲ Δαρεῖος κατελάμβανε κελεύων πάλλεσθαι· παλλομένων δὲ λαγχάνει ἐκ πάντων Βαγαῖος ὁ Ἀρτόντεω· λαχὼν δὲ ὁ Βαγαῖος ποιέει τάδε· βυβλία γραψάμενος πολλὰ καὶ περὶ πολλῶν ἔχοντα πρηγμάτων σφρηγῖδά σφι ἐπέβαλε τὴν Δαρείου, μετὰ δὲ ἤιε ἔχων ταῦτα ἐς τὰς Σάρδις. ἀπικόμενος δὲ καὶ Ὀροίτεω ἐς ὄψιν ἐλθών, τῶν βυβλίων ἓν ἕκαστον περιαιρεόμενος ἐδίδου τῷ γραμματιστῇ τῷ βασιληίῳ ἐπιλέγεσθαι· γραμματιστὰς δὲ βασιληίους οἱ πάντες ὕπαρχοι ἔχουσι· ἀποπειρώμενος δὲ τῶν δορυφόρων ἐδίδου τὰ βυβλία ὁ Βαγαῖος, εἰ ἐνδεξαίατο ἀπόστασιν ἀπὸ Ὀροίτεω. ὁρέων δὲ σφέας τά τε βυβλία σεβομένους μεγάλως καὶ τὰ λεγόμενα ἐκ τῶν βυβλίων ἔτι μεζόνως, διδοῖ ἄλλο ἐν τῷ ἐνῆν ἔπεα τάδε· “ὦ Πέρσαι, βασιλεὺς Δαρεῖος ἀπαγορεύει ὑμῖν μὴ δορυφορέειν Ὀροίτεα.” οἳ δὲ ἀκούσαντες τούτων μετῆκάν οἱ τὰς αἰχμάς. ἰδὼν δὲ τοῦτο σφέας ὁ Βαγαῖος πειθομένους τῷ βυβλίῳ, ἐνθαῦτα δὴ θαρσήσας τὸ τελευταῖον τῶν βυβλίων διδοῖ τῷ γραμματιστῇ, ἐν τῷ ἐγέγραπτο “βασιλεὺς Δαρεῖος Πέρσῃσι τοῖσι ἐν Σάρδισι ἐντέλλεται κτείνειν Ὀροίτεα.” οἱ δὲ δορυφόροι ὡς ἤκουσαν ταῦτα, σπασάμενοι τοὺς ἀκινάκας κτείνουσι παραυτίκα μιν, οὕτω δὴ Ὀροίτεα τὸν Πέρσην Πολυκράτεος τοῦ Σαμίου τίσιες μετῆλθον. 7.119. ὣς δὲ παραπλησίως καὶ ἐν τῇσι ἄλλῃσι πόλισι οἱ ἐπεστεῶτες ἀπεδείκνυσαν τὸν λόγον. τὸ γὰρ δεῖπνον τοιόνδε τι ἐγίνετο, οἷα ἐκ πολλοῦ χρόνου προειρημένον καὶ περὶ πολλοῦ ποιευμένων· τοῦτο μέν, ὡς ἐπύθοντο τάχιστα τῶν κηρύκων τῶν περιαγγελλόντων, δασάμενοι σῖτον ἐν τῇσι πόλισι οἱ ἀστοὶ ἄλευρά τε καὶ ἄλφιτα ἐποίευν πάντες ἐπὶ μῆνας συχνούς· τοῦτο δὲ κτήνεα ἐσίτευον ἐξευρίσκοντες τιμῆς τὰ κάλλιστα, ἔτρεφόν τε ὄρνιθας χερσαίους καὶ λιμναίους ἔν τε οἰκήμασι καὶ λάκκοισι, ἐς ὑποδοχὰς τοῦ στρατοῦ· τοῦτο δὲ χρύσεά τε καὶ ἀργύρεα ποτήριά τε καὶ κρητῆρας ἐποιεῦντο καὶ τἆλλα ὅσα ἐπὶ τράπεζαν τιθέαται πάντα. ταῦτα μὲν αὐτῷ τε βασιλέι καὶ τοῖσι ὁμοσίτοισι μετʼ ἐκείνου ἐπεποίητο, τῇ δὲ ἄλλῃ στρατιῇ τὰ ἐς φορβὴν μοῦνα τασσόμενα. ὅκως δὲ ἀπίκοιτο ἡ στρατιή, σκηνὴ μὲν ἔσκε πεπηγυῖα ἑτοίμη ἐς τὴν αὐτὸς σταθμὸν ποιεέσκετο Ξέρξης, ἡ δὲ ἄλλη στρατιὴ ἔσκε ὑπαίθριος. ὡς δὲ δείπνου ἐγίνετο ὥρη, οἱ μὲν δεκόμενοι ἔχεσκον πόνον, οἳ δὲ ὅκως πλησθέντες νύκτα αὐτοῦ ἀγάγοιεν, τῇ ὑστεραίῃ τήν τε σκηνὴν ἀνασπάσαντες καὶ τὰ ἔπιπλα πάντα λαβόντες οὕτω ἀπελαύνεσκον, λείποντες οὐδὲν ἀλλὰ φερόμενοι. | 3.128. Darius asked this and thirty men promised, each wanting to do it himself. Darius told them not argue but draw lots; they did, and the lot fell to Bagaeus, son of Artontes. ,Bagaeus, having drawn the lot, did as follows: he had many letters written concerning many things and put the seal of Darius on them, and then went with them to Sardis . ,When he got there and came into Oroetes' presence, he took out each letter in turn and gave it to one of the royal scribes to read (all of the governors of the King have scribes); Bagaeus gave the letters to test the spearmen, whether they would consent to revolt against Oroetes. ,Seeing that they were greatly affected by the rolls and yet more by what was written in them, he gave another, in which were these words: “Persians! King Darius forbids you to be Oroetes' guard.” Hearing this, they lowered their spears for him. ,When Bagaeus saw that they obeyed the letter so far, he was encouraged and gave the last roll to the scribe, in which was written: “King Darius instructs the Persians in Sardis to kill Oroetes.” Hearing this the spearmen drew their scimitars and killed him at once. Thus atonement for Polycrates the Samian overtook Oroetes the Persian. 7.119. Similar accounts were returned by the officers in the other towns. Now the dinner, about which a great deal of fuss had been made and for the preparation of which orders had been given long ago, proceeded as I will tell. ,As soon as the townsmen had word from the herald's proclamation, they divided corn among themselves in their cities and all of them for many months ground it to wheat and barley meal; moreover, they fed the finest beasts that money could buy, and kept landfowl and waterfowl in cages and ponds, for the entertaining of the army. They also made gold and silver cups and bowls and all manner of service for the table. ,These things were provided for the king himself and those that ate with him. For the rest of the army they provided only food. At the coming of the army, there was always a tent ready for Xerxes to take his rest in, while the men camped out in the open air. ,When the hour came for dinner, the real trouble for the hosts began. When they had eaten their fill and passed the night there, the army tore down the tent on the next day and marched off with all the movables, leaving nothing but carrying all with them. |
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5. Hebrew Bible, 1 Chronicles, 16.8-16.36 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •identity, national Found in books: Buster, Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism (2022) 302| 16.8. הוֹדוּ לַיהוָה קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו׃ 16.9. שִׁירוּ לוֹ זַמְּרוּ־לוֹ שִׂיחוּ בְּכָל־נִפְלְאֹתָיו׃ 16.11. דִּרְשׁוּ יְהוָה וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד׃ 16.12. זִכְרוּ נִפְלְאֹתָיו אֲשֶׁר עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיהוּ׃ 16.13. זֶרַע יִשְׂרָאֵל עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו׃ 16.14. הוּא יְהוָה אֱלֹהֵינוּ בְּכָל־הָאָרֶץ מִשְׁפָּטָיו׃ 16.15. זִכְרוּ לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר׃ 16.16. אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִצְחָק׃ 16.17. וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם׃ 16.18. לֵאמֹר לְךָ אֶתֵּן אֶרֶץ־כְּנָעַן חֶבֶל נַחֲלַתְכֶם׃ 16.19. בִּהְיוֹתְכֶם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּ׃ 16.21. לֹא־הִנִּיחַ לְאִישׁ לְעָשְׁקָם וַיּוֹכַח עֲלֵיהֶם מְלָכִים׃ 16.22. אַל־תִּגְּעוּ בִּמְשִׁיחָי וּבִנְבִיאַי אַל־תָּרֵעוּ׃ 16.23. שִׁירוּ לַיהוָה כָּל־הָאָרֶץ בַּשְּׂרוּ מִיּוֹם־אֶל־יוֹם יְשׁוּעָתוֹ׃ 16.24. סַפְּרוּ בַגּוֹיִם אֶת־כְּבוֹדוֹ בְּכָל־הָעַמִּים נִפְלְאֹתָיו׃ 16.25. כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד וְנוֹרָא הוּא עַל־כָּל־אֱלֹהִים׃ 16.26. כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃ 16.27. הוֹד וְהָדָר לְפָנָיו עֹז וְחֶדְוָה בִּמְקֹמוֹ׃ 16.28. הָבוּ לַיהוָה מִשְׁפְּחוֹת עַמִּים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃ 16.29. הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ שְׂאוּ מִנְחָה וּבֹאוּ לְפָנָיו הִשְׁתַּחֲווּ לַיהוָה בְּהַדְרַת־קֹדֶשׁ׃ 16.31. יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהוָה מָלָךְ׃ 16.32. יִרְעַם הַיָּם וּמְלוֹאוֹ יַעֲלֹץ הַשָּׂדֶה וְכָל־אֲשֶׁר־בּוֹ׃ 16.33. אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יְהוָה כִּי־בָא לִשְׁפּוֹט אֶת־הָאָרֶץ׃ 16.34. הוֹדוּ לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ 16.35. וְאִמְרוּ הוֹשִׁיעֵנוּ אֱלֹהֵי יִשְׁעֵנוּ וְקַבְּצֵנוּ וְהַצִּילֵנוּ מִן־הַגּוֹיִם לְהֹדוֹת לְשֵׁם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶךָ׃ 16.36. בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל מִן־הָעוֹלָם וְעַד הָעֹלָם וַיֹּאמְרוּ כָל־הָעָם אָמֵן וְהַלֵּל לַיהוָה׃ | 16.8. O give thanks unto the LORD, call upon His name; Make known His doings among the peoples. 16.9. Sing unto Him, sing praises unto Him; Speak ye of all His marvellous works. 16.10. Glory ye in His holy name; Let the heart of them rejoice that seek the LORD. 16.11. Seek ye the LORD and His strength; Seek His face continually. 16.12. Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth; 16.13. O ye seed of Israel His servant, Ye children of Jacob, His chosen ones. 16.14. He is the LORD our God; His judgments are in all the earth. 16.15. Remember His covet for ever, The word which He commanded to a thousand generations; 16.16. [The covet] which He made with Abraham, And His oath unto Isaac; 16.17. And He established it unto Jacob for a statute, To Israel for an everlasting covet; 16.18. Saying: ‘Unto thee will I give the land of Canaan, The lot of your inheritance.’ 16.19. When ye were but a few men in number, Yea, very few, and sojourners in it, 16.20. And when they went about from nation to nation, And from one kingdom to another people, 16.21. He suffered no man to do them wrong, Yea, for their sake He reproved kings: 16.22. ’Touch not Mine anointed ones, And do My prophets no harm.’ 16.23. Sing unto the LORD, all the earth; Proclaim His salvation from day to day. 16.24. Declare His glory among the nations, His marvellous works among all the peoples. 16.25. For great is the LORD, and highly to be praised; He also is to be feared above all gods. 16.26. For all the gods of the peoples are things of nought; But the LORD made the heavens. 16.27. Honour and majesty are before Him; Strength and gladness are in His place. 16.28. Ascribe unto the LORD, ye kindreds of the peoples, Ascribe unto the LORD glory and strength. 16.29. Ascribe unto the LORD the glory due unto His name; Bring an offering, and come before Him; Worship the LORD in the beauty of holiness. 16.30. Tremble before Him, all the earth; The world also is established that it cannot be moved. 16.31. Let the heavens be glad, and let the earth rejoice; And let them say among the nations: ‘The LORD reigneth.’ 16.32. Let the sea roar, and the fulness thereof; Let the field exult, and all that is therein; 16.33. Then shall the trees of the wood sing for joy, Before the LORD, for He is come to judge the earth. 16.34. O give thanks unto the LORD; for He is good; For His mercy endureth for ever. 16.35. And say ye: ‘Save us, O God of our salvation, And gather us together and deliver us from the nations, That we may give thanks unto Thy holy name, That we may triumph in Thy praise.’ 16.36. Blessed be the LORD, the God of Israel, From everlasting even to everlasting. And all the people said: ‘Amen, ‘and praised the LORD. |
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| 6. Cicero, Pro Scauro, 48 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 17 |
7. Cicero, In Verrem, 2.4.128-2.4.131 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 35 | 2.4.128. What more? did you not take away out of the temple of Jupiter that most holy statue of Jupiter Imperator, which the Greeks call Ὄυριος, most beautifully made? What next? did you hesitate to take away out of the temple of Libera, that most exquisite bust of Parian marble, which we used to go to see? And that Paean used to be worshipped among that people together with Aesculapius, with anniversary sacrifices. Aristaeus, who being, as the Greeks report, the son of Bacchus, is said to have been the inventor of oil, was consecrated among them together with his father Bacchus, in the same temple. [58] 2.4.129. But how great do you suppose was the honour paid to Jupiter Imperator in his own temple? You may collect it from this consideration, if you recollect how great was the religious reverence attached to that statue of the same appearance and form which Flaminius brought out of Macedonia, and placed in the Capitol. In truth, there were said to be in the whole world three statues of Jupiter Imperator, of the same class, all beautifully made: one was that one from Macedonia, which we have seen in the Capitol; a second was the one at the narrow straits, which are the mouth of the Euxine Sea; the third was that which was at Syracuse, till Verres came as praetor. Flaminius removed the first from its habitation, but only to place it in the Capitol, that is to say, in the house of Jupiter upon earth. 2.4.130. But as to the one that is at the entrance of the Euxine, that, though so many wars have proceeded from the shores of that sea, and though so many have been poured into Pontus, has still remained inviolate and untouched to this day. This third one, which was at Syracuse, which Marcus Marcellus, when in arms and victorious, had seen, which he had spared to the religion of the place, which both the citizens of, and settlers in Syracuse were used to worship, and strangers not only visited, but often venerated, Caius Verres took away from the temple of Jupiter. 2.4.131. To return again to Marcellus. Judge of the case, O judges, in this way; think that more gods were lost to the Syracusans owing to the arrival of Verres, than even were owing to the victory of Marcellus. In truth, he is said to have sought diligently for the great Archimedes, a man of the highest genius and skill, and to have been greatly concerned when he heard that he had been killed; but that other man sought for everything which he did seek for, not for the purpose of preserving it, but of carrying it away. [59] At present, then, all those things which might appear more insignificant, I will on that account pass over — how he took away Delphic tables made of marble, beautiful goblets of brass, an immense number of Corinthian vases, out of every saved temple at Syracuse; |
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8. Varro, On The Latin Language, 5.46, 5.152 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 17, 27 | 5.46. In the section of the Suburan region, the first shrine is located on the Caelian Hill, named from Caeles Vibenna, a Tuscan leader of distinction, who is said to have come with his followers to help Romulus against King Tatius. From this hill the followers of Caeles are said, after his death, to have been brought down into the level ground, because they were in possession of a location which was too strongly fortified and their loyalty was somewhat under suspicion. From them was named the Vicus Tuscus 'Tuscan Row,' and therefore, they say, the statue of Vertumnus stands there, because he is the chief god of Etruria; but those of the Caelians who were free from suspicion were removed to that place which is called Caeliolum 'the little Caelian.' 5.152. On the Aventine is the Lauretum 'Laurel Grove,' called from the fact that King Tatius was buried there, who was killed by the Laurentes 'Laurentines,' or else from the laurea 'laurel' wood, because there was one there which was cut down and a street run through with houses on both sides: just as between the Sacred Way and the higher part of the Macellum are the Corneta 'Cornel-Cherry Groves,' from corni 'cornel-cherry trees,' which though cut away left their name to the place; just as the Aesculetum 'Oak-Grove' is named from aesculus 'oak-tree,' and the Fagutal 'Beech-tree Shrine' from fagus 'beech-tree,' whence also Jupiter Fagutalis 'of the Beech-tree,' because his shrine is there. |
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9. Cicero, De Oratore, 2.357 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 27| 2.357. verum tamen neque tam acri memoria fere quisquam est, ut, non dispositis notatisque rebus, ordinem verborum omnium aut sententiarum complectatur, neque vero tam hebeti, ut nihil hac consuetudine et exercitatione adiuvetur. Vidit enim hoc prudenter sive Simonides sive alius quis invenit, ea maxime animis effingi nostris, quae essent a sensu tradita atque impressa; acerrimum autem ex omnibus nostris sensibus esse sensum videndi; qua re facillime animo teneri posse ea, quae perciperentur auribus aut cogitatione, si etiam commendatione oculorum animis traderentur; ut res caecas et ab aspectus iudicio remotas conformatio quaedam et imago et figura ita notaret, ut ea, quae cogitando complecti vix possemus, intuendo quasi teneremus. | 2.357. yet there is scarcely any one of so strong a memory as to retain the order of his language and thoughts without a previous arrangement and observation of heads; nor is any one of so weak a memory as not to receive assistance from this practice and exercise. For Simonides, or whoever else invented the art, wisely saw, that those things are the most strongly fixed in our minds, which are communicated to them, and imprinted upon them, by the senses; that of all the senses that of seeing is the most acute; and that, accordingly, those things are most easily retained in our minds which we have received from the hearing or the understanding, if they are also recommended to the imagination by means of the mental eye; so that a kind of form, resemblance, and representation might denote invisible objects, and such as are in their nature withdrawn from the cognisance of the sight, in such a manner, that what we are scarcely capable of comprehending by thought we may retain as it were by the aid of the visual faculty. |
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| 10. Cicero, On Laws, 3.7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 27 |
11. Cicero, On The Ends of Good And Evil, 5.6 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 27| 5.6. Tum Piso: Atqui, Cicero, inquit, ista studia, si ad imitandos summos viros spectant, ingeniosorum sunt; sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. te autem hortamur omnes, currentem quidem, ut spero, ut eos, quos novisse vis, imitari etiam velis. Hic ego: Etsi facit hic quidem, inquam, Piso, ut vides, ea, quae praecipis, tamen mihi grata hortatio tua est. Tum ille amicissime, ut solebat: Nos vero, inquit, omnes omnia ad huius adolescentiam conferamus, in primisque ut aliquid suorum studiorum philosophiae quoque impertiat, vel ut te imitetur, quem amat, vel ut illud ipsum, quod studet, facere possit ornatius. sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? mihi quidem Antiochum, quem audis, satis belle videris attendere. Tum ille timide vel potius verecunde: Facio, inquit, equidem, sed audistine modo de Carneade? rapior illuc, revocat autem Antiochus, nec est praeterea, quem audiamus. | 5.6. "Well, Cicero," said Piso, "these enthusiasms befit a young man of parts, if they lead him to copy the example of the great. If they only stimulate antiquarian curiosity, they are mere dilettantism. But we all of us exhort you â though I hope it is a case of spurring a willing steed â to resolve to imitate your heroes as well as to know about them." "He is practising your precepts already, Piso," said I, "as you are aware; but all the same thank you for encouraging him." "Well," said Piso, with his usual amiability, "let us all join forces to promote the lad's improvement; and especially let us try to make him spare some of his interest for philosophy, either so as to follow the example of yourself for whom he has such an affection, or in order to be better equipped for the very study to which he is devoted. But, Lucius," he asked, "do you need our urging, or have you a natural leaning of your own towards philosophy? You are keeping Antiochus's lectures, and seem to me to be a pretty attentive pupil." "I try to be," replied Lucius with a timid or rather a modest air; "but have you heard any lectures on Carneades lately? He attracts me immensely; but Antiochus calls me in the other direction; and there is no other lecturer to go to." < |
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| 12. Horace, Ars Poetica, 180-182 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 27 |
13. Livy, History, 8.14.12, 22.57.10, 27.16.7, 29.37.2, 34.44.5, 39.5.14, 42.12, 45.35.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 17, 24, 27| 22.57.10. item ad socios Latinumque nomen ad milites ex formula accipiendos mittunt. arma, tela, alia parari iubent et vetera spolia hostium detrahunt templis porticibusque. 29.37.2. sarta tecta acriter et cum summa fide exegerunt; viam e foro Bovario et ad Veneris circa foros publicos et aedem Matris Magnae in Palatio faciendam locaverunt. vectigal etiam novum ex salaria annona statuerunt. 34.44.5. gratiam quoque ingentem apud eum ordinem pepererunt, quod ludis Romanis aedilibus curulibus imperarunt, ut loca senatoria secernerent a populo; nam antea in promiscuo spectabant. equitibus quoque perpaucis adempti equi, nec in ullum ordinem saevitum. atrium Libertatis et villa publica ab iisdem refecta amplifcataque. 39.5.14. aureae coronae centum duodecim pondo ante currum latae sunt; argenti pondo milia octoginta tria, auri pondo ducenta quadraginta tria, tetrachma Attica centum octodecim milia, 45.35.3. Paulus ipso post dies paucos regia nave ingentis magnitudinis, quam sedecim versus remorum agebant, ornata Macedonicis spoliis non insignium tantum armorum, sed etiam regiorum textilium, adverso Tiberi ad urbem est subvectus, conpletis ripis obviam effusa multitudine. | |
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| 14. Propertius, Elegies, 4.2.1-4.2.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 17 |
15. Ovid, Fasti, 6.436-6.454 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 17| 6.436. Vesta, quod assiduo lumine cuncta videt, 6.437. heu quantum timuere patres, quo tempore Vesta 6.438. arsit et est tectis obruta paene suis! 6.439. flagrabant sancti sceleratis ignibus ignes, 6.440. mixtaque erat flammae flamma profana piae. 6.441. attonitae flebant demisso crine ministrae: 6.442. abstulerat vires corporis ipse timor, 6.443. provolat in medium, et magna succurrite! voce 6.444. non est auxilium flere Metellus ait. 6.445. ‘pignora virgineis fatalia tollite palmis: 6.446. non ea sunt voto, sed rapienda manu. 6.447. me miserum! dubitatis?’ ait. dubitare videbat 6.448. et pavidas posito procubuisse genu. 6.449. haurit aquas tollensque manus, ignoscite, dixit 6.450. ‘sacra! vir intrabo non adeunda viro. 6.451. si scelus est, in me commissi poena redundet: 6.452. sit capitis damno Roma soluta mei.’ 6.453. dixit et inrupit, factum dea rapta probavit 6.454. pontificisque sui munere tuta fuit. | 6.436. Vesta guards it: who sees all things by her unfailing light. 6.437. How worried the Senate was, when Vesta’s temple 6.438. Caught fire: and she was nearly buried by her own roof! 6.439. Holy fires blazed, fed by sinful fires, 6.440. Sacred and profane flames were merged. 6.441. The priestesses with streaming hair, wept in amazement: 6.442. Fear had robbed them of their bodily powers. 6.443. Metellus rushed into their midst, crying in a loud voice: 6.444. ‘Run and help, there’s no use in weeping. 6.445. Seize fate’s pledges in your virgin hands: 6.446. They won’t survive by prayers, but by action. 6.447. Ah me! Do you hesitate?’ he said. He saw them, 6.448. Hesitating, sinking in terror to their knees. 6.449. He took up water, and holding his hands aloft, cried: 6.450. ‘Forgive me, holy relics! A man enters where no man should. 6.451. If it’s wrong, let the punishment fall on me: 6.452. Let my life be the penalty, so Rome is free of harm.’ 6.453. He spoke and entered. The goddess he carried away 6.454. Was saved by her priest’s devotion, and she approved. |
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16. Vergil, Aeneis, 3.96, 4.629, 7.255, 7.270, 7.371-7.372, 10.75-10.76, 12.834-12.839 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •national identity Found in books: In the Image of the Ancestors: Narratives of Kinship in Flavian Epic (2008)" 165, 167| 3.96. accipiet reduces. Antiquam exquirite matrem: 4.629. imprecor, arma armis; pugnent ipsique nepotesque. 7.255. hunc illum fatis externa ab sede profectum 7.270. monstra sinunt: generos externis adfore ab oris, 7.371. Et Turno, si prima domus repetatur origo, 7.372. Inachus Acrisiusque patres mediaeque Mycenae. 10.75. nascentem et patria Turnum consistere terra, 10.76. cui Pilumnus avus, cui diva Venilia mater: 12.834. Sermonem Ausonii patrium moresque tenebunt, 12.835. utque est nomen erit; commixti corpore tantum 12.836. subsident Teucri. Morem ritusque sacrorum 12.837. adiciam faciamque omnis uno ore Latinos. 12.838. Hinc genus Ausonio mixtum quod sanguine surget, 12.839. supra homines, supra ire deos pietate videbis, | 3.96. new milk was sprinkled from a foaming cup, 4.629. is smitten sore, and in his mighty heart 7.255. What way uncharted, or wild stress of storm, 7.270. He spoke; Ilioneus this answer made: 7.371. and all Aeneas' joy. The prospect shows 7.372. houses a-building, lands of safe abode, 10.75. to stay the Tyrian arms! What profits it 10.76. that he escaped the wasting plague of war 12.834. the city's tumult and distressful cry. 12.835. “Alack,” he cried, “what stirs in yonder walls 12.836. uch anguish? Or why rings from side to side 12.837. uch wailing through the city?” Asking so, 12.838. he tightened frantic grasp upon the rein. 12.839. To him his sister, counterfeiting still |
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17. Ovid, Metamorphoses, 1.568-1.749, 9.666-9.797 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •isis in ovids metamorphoses , transnational identity of Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 43, 46, 47, 49| 1.578. nescia, gratentur consolenturne parentem, 1.583. Inachus unus abest imoque reconditus antro 1.584. fletibus auget aquas natamque miserrimus Io 1.585. luget ut amissam. Nescit, vitane fruatur, 1.586. an sit apud manes; sed quam non invenit usquam. 1.587. esse putat nusquam atque animo peiora veretur. 1.588. Viderat a patrio redeuntem Iuppiter illam 1.589. flumine et “o virgo Iove digna tuoque beatum 1.590. nescio quem factura toro, pete” dixerat “umbras 1.591. altorum nemorum” (et nemorum monstraverat umbras), 1.592. “dum calet et medio sol est altissimus orbe. 1.593. Quodsi sola times latebras intrare ferarum, 1.594. praeside tuta deo nemorum secreta subibis, 1.595. nec de plebe deo, sed qui caelestia magna 1.596. sceptra manu teneo, sed qui vaga fulmina mitto. 1.597. Ne fuge me!”—fugiebat enim. Iam pascua Lernae 1.598. consitaque arboribus Lyrcea reliquerat arva, 1.599. cum deus inducta latas caligine terras 1.600. occuluit tenuitque fugam rapuitque pudorem. 1.601. Interea medios Iuno despexit in agros 1.602. et noctis faciem nebulas fecisse volucres 1.603. sub nitido mirata die, non fluminis illas 1.604. esse, nec umenti sensit tellure remitti; 1.605. atque suus coniunx ubi sit circumspicit, ut quae 1.606. deprensi totiens iam nosset furta mariti. 1.607. Quem postquam caelo non repperit, “aut ego fallor, 1.608. aut ego laedor” ait, delapsaque ab aethere summo 1.609. constitit in terris nebulasque recedere iussit. 1.610. Coniugis adventum praesenserat inque nitentem 1.611. Inachidos vultus mutaverat ille iuvencam. 1.612. Bos quoque formosa est. Speciem Saturnia vaccae, 1.613. quamquam invita, probat, nec non et cuius et unde 1.614. quove sit armento, veri quasi nescia quaerit. 1.615. Iuppiter e terra genitam mentitur, ut auctor 1.616. desinat inquiri. Petit hanc Saturnia munus. 1.617. Quid faciat? crudele suos addicere amores, 1.618. non dare suspectum est. Pudor est qui suadeat illinc, 1.619. hinc dissuadet amor. Victus pudor esset amore; 1.620. sed leve si munus sociae generisque torique 1.621. vacca negaretur, poterat non vacca videri. 1.622. Paelice donata non protinus exuit omnem 1.623. diva metum timuitque Iovem et fuit anxia furti, 1.624. donec Arestoridae servandam tradidit Argo. 1.625. Centum luminibus cinctum caput Argus habebat: 1.626. inde suis vicibus capiebant bina quietem, 1.627. cetera servabant atque in statione manebant. 1.628. Constiterat quocumque modo, spectabat ad Io: 1.629. ante oculos Io, quamvis aversus, habebat. 1.630. Luce sinit pasci; cum sol tellure sub alta est, 1.631. claudit et indigno circumdat vincula collo. 1.632. frondibus arboreis et amara pascitur herba, 1.633. proque toro terrae non semper gramen habenti 1.634. incubat infelix limosaque flumina potat. 1.635. Illa etiam supplex Argo cum bracchia vellet 1.636. tendere, non habuit, quae bracchia tenderet Argo, 1.637. et conata queri mugitus edidit ore 1.638. pertimuitque sonos propriaque exterrita voce est. 1.639. Venit et ad ripas, ubi ludere saepe solebat, 1.640. Inachidas ripas; novaque ut conspexit in unda 1.641. cornua, pertimuit seque exsternata refugit. 1.642. Naides ignorant, ignorat et Inachus ipse, 1.643. quae sit; at illa patrem sequitur sequiturque sorores 1.644. et patitur tangi seque admirantibus offert. 1.645. Decerptas senior porrexerat Inachus herbas: 1.646. illa manus lambit patriisque dat oscula palmis 1.647. nec retinet lacrimas et, si modo verba sequantur, 1.648. oret opem nomenque suum casusque loquatur. 1.649. Littera pro verbis, quam pes in pulvere duxit, 1.650. corporis indicium mutati triste peregit. 1.651. “Me miserum!” exclamat pater Inachus inque gementis 1.652. cornibus et niveae pendens cervice iuvencae 1.653. “me miserum!” ingeminat, “tune es quaesita per omnes 1.654. nata, mihi terras? tu non inventa reperta 1.655. luctus eras levior. Retices nec mutua nostris 1.656. dicta refers, alto tantum suspiria ducis 1.657. pectore, quodque unum potes, ad mea verba remugis. 1.658. At tibi ego ignarus thalamos taedasque parabam, 1.659. spesque fuit generi mihi prima, secunda nepotum. 1.660. De grege nunc tibi vir, nunc de grege natus habendus. 1.661. Nec finire licet tantos mihi morte dolores, 1.662. sed nocet esse deum, praeclusaque ianua leti 1.663. aeternum nostros luctus extendit in aevum?” 1.664. Talia maerentem stellatus submovet Argus 1.665. ereptamque patri diversa in pascua natam 1.666. abstrahit. Ipse procul montis sublime cacumen 1.667. occupat, unde sedens partes speculatur in omnes. 1.668. Nec superum rector mala tanta Phoronidos ultra 1.669. ferre potest natumque vocat, quem lucida partu 1.670. Pleias enixa est, letoque det imperat Argum. 1.671. Parva mora est alas pedibus virgamque potenti 1.672. somniferam sumpsisse manu tegimenque capillis. 1.673. Haec ubi disposuit, patria Iove natus ab arce 1.674. desilit in terras. Illic tegimenque removit 1.675. et posuit pennas, tantummodo virga retenta est. 1.676. Hac agit, ut pastor, per devia rura capellas, 1.677. dum venit, adductas et structis cantat avenis. 1.678. Voce nova captus custos Iunonius “at tu, 1.679. quisquis es, hoc poteras mecum considere saxo,” 1.680. Argus ait, “neque enim pecori fecundior ullo 1.681. herba loco est, aptamque vides pastoribus umbram.” 1.682. Sedit Atlantiades et euntem multa loquendo 1.683. detinuit sermone diem iunctisque canendo 1.684. vincere harundinibus servantia lumina temptat. 1.685. Ille tamen pugnat molles evincere somnos 1.686. et, quamvis sopor est oculorum parte receptus, 1.687. parte tamen vigilat. Quaerit quoque (namque reperta 1.688. fistula nuper erat), qua sit ratione reperta. 1.689. Tum deus “Arcadiae gelidis in montibus” inquit 1.690. “inter hamadryadas celeberrima Nonacrinas 1.691. naias una fuit; nymphae Syringa vocabant. 1.692. Non semel et satyros eluserat illa sequentes 1.693. et quoscumque deos umbrosaque silva feraxque 1.694. rus habet. Ortygiam studiis ipsaque colebat 1.695. virginitate deam. Ritu quoque cincta Dianae 1.696. falleret et posset credi Latonia, si non 1.697. corneus huic arcus, si non foret aureus illi. 1.698. Sic quoque fallebat. Redeuntem colle Lycaeo 1.699. Pan videt hanc pinuque caput praecinctus acuta 1.700. talia verba refert”—restabat verba referre 1.701. et precibus spretis fugisse per avia nympham, 1.702. donec harenosi placidum Ladonis ad amnem 1.703. venerit. Hic illam cursum inpedientibus undis, 1.704. ut se mutarent liquidas orasse sorores, 1.705. Panaque, cum prensam sibi iam Syringa putaret, 1.706. corpore pro nymphae calamos tenuisse palustres. 1.707. Dumque ibi suspirat, motos in harundine ventos 1.708. effecisse sonum tenuem similemque querenti. 1.709. Arte nova vocisque deum dulcedine captum 1.710. “hoc mihi concilium tecum” dixisse “manebit!“ 1.711. atque ita disparibus calamis conpagine cerae 1.712. inter se iunctis nomen tenuisse puellae. 1.713. Talia dicturus vidit Cyllenius omnes 1.714. succubuisse oculos adopertaque lumina somno. 1.715. Supprimit extemplo vocem firmatque soporem 1.716. languida permulcens medicata lumina virga. 1.717. Nec mora, falcato nutantem vulnerat ense 1.718. qua collo est confine caput, saxoque cruentum 1.719. deicit et maculat praeruptam sanguine rupem. 1.720. Arge, iaces, quodque in tot lumina lumen habebas, 1.721. exstinctum est, centumque oculos nox occupat una. 1.722. Excipit hos volucrisque suae Saturnia pennis 1.723. collocat et gemmis caudam stellantibus inplet. 1.724. Protinus exarsit nec tempora distulit irae 1.725. horriferamque oculis animoque obiecit Erinyn 1.726. paelicis Argolicae stimulosque in pectore caecos 1.727. condidit et profugam per totum terruit orbem. 1.728. Ultimus inmenso restabas, Nile, labori. 1.729. Quem simul ac tetigit, positis in margine ripae 1.730. procubuit genibus resupinoque ardua collo, 1.731. quos potuit solos, tollens ad sidera vultus 1.732. et gemitu et lacrimis et luctisono mugitu 1.733. cum Iove visa queri finemque orare malorum. 1.734. Coniugis ille suae conplexus colla lacertis, 1.735. finiat ut poenas tandem, rogat “in” que “futurum 1.736. pone metus” inquit; “numquam tibi causa doloris 1.737. haec erit:” et Stygias iubet hoc audire paludes. 1.738. Ut lenita dea est, vultus capit illa priores 1.739. fitque quod ante fuit: fugiunt e corpore saetae, 1.740. cornua decrescunt, fit luminis artior orbis, 1.741. contrahitur rictus, redeunt umerique manusque, 1.742. ungulaque in quinos dilapsa absumitur ungues: 1.743. de bove nil superest formae nisi candor in illa. 1.744. officioque pedum nymphe contenta duorum 1.745. erigitur metuitque loqui, ne more iuvencae 1.746. mugiat, et timide verba intermissa retemptat. 1.747. Nunc dea linigera colitur celeberrima turba, 1.748. nunc Epaphus magni genitus de semine tandem 1.749. creditur esse Iovis, perque urbes iuncta parenti 9.666. Fama novi centum Cretaeas forsitan urbes 9.667. implesset monstri, si non miracula nuper 9.668. Iphide mutata Crete propiora tulisset. 9.669. Proxima Cnosiaco nam quondam Phaestia regno 9.670. progenuit tellus ignotum nomine Ligdum, 9.671. ingenua de plebe virum. Nec census in illo 9.672. nobilitate sua maior, sed vita fidesque 9.673. inculpata fuit. Gravidae qui coniugis aures 9.674. vocibus his monuit, cum iam prope partus adesset: 9.675. “Quae voveam, duo sunt; minimo ut relevere dolore, 9.676. utque marem parias; onerosior altera sors est, 9.677. et vires fortuna negat. Quod abominor, ergo 9.678. edita forte tuo fuerit si femina partu, 9.679. (invitus mando: pietas, ignosce!) necetur.” 9.680. Dixerat, et lacrimis vultus lavere profusis, 9.681. tam qui mandabat, quam cui mandata dabantur. 9.682. Sed tamen usque suum vanis Telethusa maritum 9.683. sollicitat precibus, ne spem sibi ponat in arto. 9.684. Certa sua est Ligdo sententia. Iamque ferendo 9.685. vix erat illa gravem maturo pondere ventrem, 9.686. cum medio noctis spatio sub imagine somni 9.687. Inachis ante torum, pompa comitata sacrorum, 9.688. aut stetit aut visa est. Inerant lunaria fronti 9.689. cornua cum spicis nitido flaventibus auro 9.690. et regale decus. Cum qua latrator Anubis 9.691. sanctaque Bubastis variusque coloribus Apis, 9.692. quique premit vocem digitoque silentia suadet, 9.693. sistraque erant numquamque satis quaesitus Osiris 9.694. plenaque somniferis serpens peregrina venenis. 9.695. Tum velut excussam somno et manifesta videntem 9.696. sic adfata dea est: “Pars o Telethusa mearum, 9.697. pone graves curas mandataque falle mariti. 9.698. Nec dubita, cum te partu Lucina levarit, 9.699. tollere quidquid erit. Dea sum auxiliaris opemque 9.700. exorata fero, nec te coluisse quereris 9.701. ingratum numen.” Monuit thalamoque recessit. 9.702. Laeta toro surgit purasque ad sidera supplex 9.703. Cressa manus tollens, rata sint sua visa, precatur. 9.704. Ut dolor increvit, seque ipsum pondus in auras 9.705. expulit et nata est ignaro femina patre, 9.706. iussit ali mater puerum mentita: fidemque 9.707. res habuit, neque erat ficti nisi conscia nutrix. 9.708. Vota pater solvit nomenque inponit avitum: 9.709. Iphis avus fuerat. Gavisa est nomine mater, 9.710. quod commune foret nec quemquam falleret illo. 9.711. Inde incepta pia mendacia fraude latebant: 9.712. cultus erat pueri, facies, quam sive puellae, 9.713. sive dares puero, fuerat formosus uterque. 9.714. Tertius interea decimo successerat annus, 9.715. cum pater, Iphi, tibi flavam despondet Ianthen, 9.716. inter Phaestiadas quae laudatissima formae 9.717. dote fuit virgo, Dictaeo nata Teleste. 9.718. Par aetas, par forma fuit, primasque magistris 9.719. accepere artes, elementa aetatis, ab isdem. 9.720. Hinc amor ambarum tetigit rude pectus et aequum 9.721. vulnus utrique dedit. Sed erat fiducia dispar: 9.722. coniugium pactaeque exspectat tempora taedae 9.723. quamque virum putat esse, virum fore credit Ianthe; 9.724. Iphis amat, qua posse frui desperat, et auget 9.725. hoc ipsum flammas, ardetque in virgine virgo; 9.726. vixque tenens lacrimas “quis me manet exitus” inquit, 9.727. “cognita quam nulli, quam prodigiosa novaeque 9.728. cura tenet Veneris? Si di mihi parcere vellent, 9.729. parcere debuerant; si non, et perdere vellent, 9.730. naturale malum saltem et de more dedissent. 9.731. Nec vaccam vaccae, nec equas amor urit equarum: 9.732. urit oves aries, sequitur sua femina cervum. 9.733. Sic et aves coeunt, interque animalia cuncta 9.734. femina femineo conrepta cupidine nulla est. 9.735. Vellem nulla forem! Ne non tamen omnia Crete 9.736. monstra ferat, taurum dilexit filia Solis, 9.737. femina nempe marem: meus est furiosior illo, 9.738. si verum profitemur, amor! Tamen illa secuta est 9.739. spem Veneris, tamen illa dolis et imagine vaccae 9.740. passa bovem est, et erat, qui deciperetur adulter! 9.741. Huc licet e toto sollertia confluat orbe, 9.742. ipse licet revolet ceratis Daedalus alis, 9.743. quid faciet? Num me puerum de virgine doctis 9.744. artibus efficiet? num te mutabit, Ianthe? 9.745. Quin animum firmas, teque ipsa reconligis, Iphi, 9.746. consiliique inopes et stultos excutis ignes? 9.747. Quid sis nata, vide, nisi te quoque decipis ipsa, 9.748. et pete quod fas est, et ama quod femina debes! 9.749. Spes est, quae capiat, spes est, quae pascit amorem: 9.750. hanc tibi res adimit. Non te custodia caro 9.751. arcet ab amplexu nec cauti cura mariti, 9.752. non patris asperitas, non se negat ipsa roganti: 9.753. nec tamen est potienda tibi, nec, ut omnia fiant, 9.754. esse potes felix, ut dique hominesque laborent. 9.755. Nunc quoque votorum nulla est pars vana meorum, 9.756. dique mihi faciles, quidquid valuere, dederunt; 9.757. quodque ego, vult genitor, vult ipsa socerque futurus. 9.758. At non vult natura, potentior omnibus istis, 9.759. quae mihi sola nocet. Venit ecce optabile tempus, 9.760. luxque iugalis adest, et iam mea fiet Ianthe— 9.761. nec mihi continget: mediis sitiemus in undis. 9.762. Pronuba quid Iuno, quid ad haec, Hymenaee, venitis 9.763. sacra, quibus qui ducat abest, ubi nubimus ambae?” 9.764. Pressit ab his vocem. Nec lenius altera virgo 9.765. aestuat, utque celer venias, Hymenaee, precatur. 9.766. Quod petit haec, Telethusa timens modo tempora differt, 9.767. nunc ficto languore moram trahit, omina saepe 9.768. visaque causatur. Sed iam consumpserat omnem 9.769. materiam ficti, dilataque tempora taedae 9.770. institerant, unusque dies restabat. At illa 9.771. crinalem capiti vittam nataeque sibique 9.772. detrahit et passis aram complexa capillis 9.773. “Isi, Paraetonium Mareoticaque arva Pharonque 9.774. quae colis et septem digestum in cornua Nilum: 9.775. fer, precor” inquit “opem nostroque medere timori! 9.776. Te, dea, te quondam tuaque haec insignia vidi 9.777. cunctaque cognovi, sonitum comitantiaque aera 9.778. sistrorum, memorique animo tua iussa notavi. 9.779. Quod videt haec lucem, quod non ego punior, ecce 9.780. consilium munusque tuum est. Miserere duarum 9.781. auxilioque iuva!” Lacrimae sunt verba secutae. 9.782. Visa dea est movisse suas (et moverat) aras, 9.783. et templi tremuere fores, imitataque lunam 9.784. cornua fulserunt, crepuitque sonabile sistrum. 9.785. Non secura quidem, fausto tamen omine laeta 9.786. mater abit templo: sequitur comes Iphis euntem, 9.787. quam solita est, maiore gradu, nec candor in ore 9.788. permanet, et vires augentur, et acrior ipse est 9.789. vultus, et incomptis brevior mensura capillis, 9.790. plusque vigoris adest, habuit quam femina. Nam quae 9.791. femina nuper eras, puer es. Date munera templis 9.792. nec timida gaudete fide! Dant munera templis, 9.793. addunt et titulum; titulus breve carmen habebat: 9.794. DONA PUER SOLVIT QUAE FEMINA VOVERAT IPHIS 9.795. Postera lux radiis latum patefecerat orbem, 9.796. cum Venus et Iuno sociosque Hymenaeus ad ignes 9.797. conveniunt, potiturque sua puer Iphis Ianthe. | 1.578. was first beloved by Phoebus, the great God 1.583. that impish god of Love upon a time 1.584. when he was bending his diminished bow, 1.585. and voicing his contempt in anger said; 1.586. “What, wanton boy, are mighty arms to thee, 1.587. great weapons suited to the needs of war? 1.588. The bow is only for the use of those 1.589. large deities of heaven whose strength may deal 1.590. wounds, mortal, to the savage beasts of prey; 1.591. and who courageous overcome their foes.— 1.592. it is a proper weapon to the use 1.593. of such as slew with arrows Python, huge, 1.594. whose pestilential carcase vast extent 1.595. covered. Content thee with the flames thy torch 1.596. enkindles (fires too subtle for my thought) 1.597. and leave to me the glory that is mine.” 1.599. “O Phoebus, thou canst conquer all the world 1.600. with thy strong bow and arrows, but with thi 1.601. mall arrow I shall pierce thy vaunting breast! 1.602. And by the measure that thy might exceed 1.603. the broken powers of thy defeated foes, 1.604. o is thy glory less than mine.” No more 1.605. he said, but with his wings expanded thence 1.606. flew lightly to Parnassus , lofty peak. 1.607. There, from his quiver he plucked arrows twain, 1.608. most curiously wrought of different art; 1.609. one love exciting, one repelling love. 1.610. The dart of love was glittering, gold and sharp, 1.611. the other had a blunted tip of lead; 1.612. and with that dull lead dart he shot the Nymph, 1.613. but with the keen point of the golden dart 1.614. he pierced the bone and marrow of the God. 1.616. the other, scouting at the thought of love, 1.617. rejoiced in the deep shadow of the woods, 1.618. and as the virgin Phoebe (who denie 1.619. the joys of love and loves the joys of chase) 1.620. a maiden's fillet bound her flowing hair,— 1.621. and her pure mind denied the love of man. 1.622. Beloved and wooed she wandered silent paths, 1.623. for never could her modesty endure 1.624. the glance of man or listen to his love. 1.626. my daughter, I have wished a son in law, 1.627. and now you owe a grandchild to the joy 1.628. of my old age.” But Daphne only hung 1.629. her head to hide her shame. The nuptial torch 1.630. eemed criminal to her. She even clung, 1.631. caressing, with her arms around his neck, 1.632. and pled, “My dearest father let me live 1.633. a virgin always, for remember Jove 1.634. did grant it to Diana at her birth.” 1.636. her loveliness prevailed against their will; 1.637. for, Phoebus when he saw her waxed distraught, 1.638. and filled with wonder his sick fancy raised 1.639. delusive hopes, and his own oracle 1.640. deceived him.—As the stubble in the field 1.641. flares up, or as the stacked wheat is consumed 1.642. by flames, enkindled from a spark or torch 1.643. the chance pedestrian may neglect at dawn; 1.644. o was the bosom of the god consumed, 1.645. and so desire flamed in his stricken heart. 1.647. “How beautiful if properly arranged! ” 1.648. He saw her eyes like stars of sparkling fire, 1.649. her lips for kissing sweetest, and her hand 1.650. and fingers and her arms; her shoulders white 1.651. as ivory;—and whatever was not seen 1.652. more beautiful must be. 1.654. from his pursuing feet the virgin fled, 1.655. and neither stopped nor heeded as he called; 1.656. “O Nymph! O Daphne ! I entreat thee stay, 1.657. it is no enemy that follows thee— 1.658. why, so the lamb leaps from the raging wolf, 1.659. and from the lion runs the timid faun, 1.660. and from the eagle flies the trembling dove, 1.661. all hasten from their natural enemy 1.662. but I alone pursue for my dear love. 1.663. Alas, if thou shouldst fall and mar thy face, 1.664. or tear upon the bramble thy soft thighs, 1.665. or should I prove unwilling cause of pain! 1.666. “The wilderness is rough and dangerous, 1.667. and I beseech thee be more careful—I 1.668. will follow slowly.—Ask of whom thou wilt, 1.669. and thou shalt learn that I am not a churl— 1.670. I am no mountain dweller of rude caves, 1.671. nor clown compelled to watch the sheep and goats; 1.672. and neither canst thou know from whom thy feet 1.673. fly fearful, or thou wouldst not leave me thus. 1.674. “The Delphic Land, the Pataraean Realm, 1.675. Claros and Tenedos revere my name, 1.676. and my immortal sire is Jupiter. 1.677. The present, past and future are through me 1.678. in sacred oracles revealed to man, 1.679. and from my harp the harmonies of sound 1.680. are borrowed by their bards to praise the Gods. 1.681. My bow is certain, but a flaming shaft 1.682. urpassing mine has pierced my heart— 1.683. untouched before. The art of medicine 1.684. is my invention, and the power of herbs; 1.685. but though the world declare my useful work 1.686. there is no herb to medicate my wound, 1.687. and all the arts that save have failed their lord.,” 1.689. with timid footsteps fled from his approach, 1.690. and left him to his murmurs and his pain. 1.692. exposed her limbs, and as the zephyrs fond 1.693. fluttered amid her garments, and the breeze 1.694. fanned lightly in her flowing hair. She seemed 1.695. most lovely to his fancy in her flight; 1.696. and mad with love he followed in her steps, 1.697. and silent hastened his increasing speed. 1.699. flit over the plain:—With eager nose outstretched, 1.700. impetuous, he rushes on his prey, 1.701. and gains upon her till he treads her feet, 1.702. and almost fastens in her side his fangs; 1.704. is suddenly delivered from her fright; 1.705. o was it with the god and virgin: one 1.706. with hope pursued, the other fled in fear; 1.707. and he who followed, borne on wings of love, 1.708. permitted her no rest and gained on her, 1.709. until his warm breath mingled in her hair. 1.711. he gazed upon her father's waves and prayed, 1.712. “Help me my father, if thy flowing stream 1.713. have virtue! Cover me, O mother Earth! 1.714. Destroy the beauty that has injured me, 1.715. or change the body that destroys my life.” 1.717. on all her body, and a thin bark closed 1.718. around her gentle bosom, and her hair 1.719. became as moving leaves; her arms were changed 1.720. to waving branches, and her active feet 1.721. as clinging roots were fastened to the ground— 1.722. her face was hidden with encircling leaves.— 1.724. (For still, though changed, her slender form remained) 1.725. and with his right hand lingering on the trunk 1.726. he felt her bosom throbbing in the bark. 1.727. He clung to trunk and branch as though to twine. 1.728. His form with hers, and fondly kissed the wood 1.729. that shrank from every kiss. 1.731. “Although thou canst not be my bride, thou shalt 1.732. be called my chosen tree, and thy green leaves, 1.733. O Laurel! shall forever crown my brows, 1.734. be wreathed around my quiver and my lyre; 1.735. the Roman heroes shall be crowned with thee, 1.736. as long processions climb the Capitol 1.737. and chanting throngs proclaim their victories; 1.738. and as a faithful warden thou shalt guard 1.739. the civic crown of oak leaves fixed between 1.740. thy branches, and before Augustan gates. 1.741. And as my youthful head is never shorn, 1.742. o, also, shalt thou ever bear thy leave 1.743. unchanging to thy glory.,” 1.745. Phoebus Apollo, ended his lament, 1.746. and unto him the Laurel bent her boughs, 1.747. o lately fashioned; and it seemed to him 1.748. her graceful nod gave answer to his love. 1.749. There is a grove in Thessaly , enclosed 9.666. of youthful manhood. Then shall Jupiter 9.667. let Hebe, guardian of ungathered days, 9.668. grant from the future to Callirhoe's sons, 9.669. the strength of manhood in their infancy. 9.670. Do not let their victorious father's death 9.671. be unavenged a long while. Jove prevailed 9.672. upon, will claim beforehand all the gift 9.673. of Hebe, who is his known daughter-in-law, 9.674. and his step-daughter, and with one act change 9.675. Callirhoe's beardless boys to men of size.” 9.676. When Themis, prophesying future days, 9.677. had said these words, the Gods of Heaven complained 9.678. because they also could not grant the gift 9.679. of youth to many others in this way. 9.680. Aurora wept because her husband had 9.681. white hair; and Ceres then bewailed the age 9.682. of her Iasion, grey and stricken old; 9.683. and Mulciber demanded with new life 9.684. his Erichthonius might again appear; 9.685. and Venus , thinking upon future days, 9.686. aid old Anchises' years must be restored. 9.688. until vexed with the clamor, Jupiter 9.689. implored, “If you can have regard for me, 9.690. consider the strange blessings you desire: 9.691. does any one of you believe he can 9.692. prevail against the settled will of Fate? 9.693. As Iolaus has returned by fate, 9.694. to those years spent by him; so by the Fate 9.695. Callirhoe's sons from infancy must grow 9.696. to manhood with no struggle on their part, 9.697. or force of their ambition. And you should 9.698. endure your fortune with contented minds: 9.699. I, also, must give all control to Fate. 9.701. I would not let advancing age break down 9.702. my own son Aeacus, nor bend his back 9.703. with weight of year; and Rhadamanthus should 9.704. retain an everlasting flower of youth, 9.705. together with my own son Minos, who 9.706. is now despised because of his great age, 9.707. o that his scepter has lost dignity.” 9.709. and none continued to complain, when they 9.710. aw Aeacus and Rhadamanthus old, 9.711. and Minos also, weary of his age. 9.712. And they remembered Minos in his prime, 9.713. had warred against great nations, till his name 9.714. if mentioned was a certain cause of fear. 9.715. But now, enfeebled by great age, he feared 9.716. Miletus , Deione's son, because 9.717. of his exultant youth and strength derived 9.718. from his great father Phoebus. And although 9.719. he well perceived Miletus ' eye was fixed 9.720. upon his throne, he did not dare to drive 9.721. him from his kingdom. 9.723. Miletus of his own accord did fly, 9.724. by swift ship, over to the Asian shore, 9.725. across the Aegean water, where he built 9.726. the city of his name. 9.727. Cyane, who 9.728. was known to be the daughter of the stream 9.729. Maeander , which with many a twist and turn 9.730. flows wandering there—Cyane said to be 9.731. indeed most beautiful, when known by him, 9.732. gave birth to two; a girl called Byblis, who 9.733. was lovely, and the brother Caunus—twins. 9.735. of every maiden must be within law. 9.736. Seized with a passion for her brother, she 9.737. loved him, descendant of Apollo, not 9.738. as sister loves a brother; not in such 9.739. a manner as the law of man permits. 9.741. to kiss him passionately, while her arm 9.742. were thrown around her brother's neck, and so 9.743. deceived herself. And, as the habit grew, 9.744. her sister-love degenerated, till 9.745. richly attired, she came to see her brother, 9.746. with all endeavors to attract his eye; 9.747. and anxious to be seen most beautiful, 9.748. he envied every woman who appeared 9.749. of rival beauty. But she did not know 9.750. or understand the flame, hot in her heart, 9.751. though she was agitated when she saw 9.752. the object of her swiftly growing love. 9.754. he hated to say brother, and she said, 9.755. “Do call me Byblis—never call me sister!” 9.756. And yet while feeling love so, when awake 9.757. he does not dwell upon impure desire; 9.758. but when dissolved in the soft arms of sleep, 9.759. he sees the very object of her love, 9.760. and blushing, dreams she is embraced by him, 9.761. till slumber has departed. For a time 9.762. he lies there silent, as her mind recall 9.763. the loved appearance of her lovely dream, 9.764. until her wavering heart, in grief exclaims:— 9.766. Ah wretched me! I cannot count it true. 9.767. And, if he were not my own brother, he 9.768. why is my fond heart tortured with this dream? 9.769. He is so handsome even to envious eyes, 9.770. it is not strange he has filled my fond heart; 9.771. o surely would be worthy of my love. 9.772. But it is my misfortune I am hi 9.773. own sister. Let me therefore strive, awake, 9.774. to stand with honor, but let sleep return 9.775. the same dream often to me.—There can be 9.776. no fear of any witness to a shade 9.777. which phantoms my delight.—O Cupid, swift 9.778. of love-wing with your mother, and O my 9.779. beloved Venus! wonderful the joy 9.780. of my experience in the transport. All 9.781. as if reality sustaining, lifted me 9.782. up to elysian pleasure, while in truth 9.783. I lay dissolving to my very marrow: 9.784. the pleasure was so brief, and Night, headlong 9.785. ped from me, envious of my coming joys. 9.787. how good a daughter I would prove to your 9.788. dear father, and how good a son would you 9.789. be to my father. If the Gods agreed, 9.790. then everything would be possessed by u 9.791. in common, but this must exclude ancestors. 9.792. For I should pray, compared with mine yours might 9.793. be quite superior. But, oh my love, 9.794. ome other woman by your love will be 9.795. a mother; but because, unfortunate, 9.796. my parents are the same as yours, you must 9.797. be nothing but a brother. Sorrows, then, |
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18. Strabo, Geography, 6.3.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 27 | 6.3.1. Iapygia Now that I have traversed the regions of Old Italy as far as Metapontium, I must speak of those that border on them. And Iapygia borders on them. The Greeks call it Messapia, also, but the natives, dividing it into two parts, call one part (that about the Iapygian Cape) the country of the Salentini, and the other the country of the Calabri. Above these latter, on the north, are the Peucetii and also those people who in the Greek language are called Daunii, but the natives give the name Apulia to the whole country that comes after that of the Calabri, though some of them, particularly the Peucetii, are called Poedicli also. Messapia forms a sort of peninsula, since it is enclosed by the isthmus that extends from Brentesium as far as Taras, three hundred and ten stadia. And the voyage thither around the Iapygian Cape is, all told, about four hundred stadia. The distance from Metapontium is about two hundred and twenty stadia, and the voyage to it is towards the rising sun. But though the whole Tarantine Gulf, generally speaking, is harborless, yet at the city there is a very large and beautiful harbor, which is enclosed by a large bridge and is one hundred stadia in circumference. In that part of the harbor which lies towards the innermost recess, the harbor, with the outer sea, forms an isthmus, and therefore the city is situated on a peninsula; and since the neck of land is low-lying, the ships are easily hauled overland from either side. The ground of the city, too, is low-lying, but still it is slightly elevated where the acropolis is. The old wall has a large circuit, but at the present time the greater part of the city — the part that is near the isthmus — has been forsaken, but the part that is near the mouth of the harbor, where the acropolis is, still endures and makes up a city of noteworthy size. And it has a very beautiful gymnasium, and also a spacious market-place, in which is situated the bronze colossus of Zeus, the largest in the world except the one that belongs to the Rhodians. Between the marketplace and the mouth of the harbor is the acropolis, which has but few remts of the dedicated objects that in early times adorned it, for most of them were either destroyed by the Carthaginians when they took the city or carried off as booty by the Romans when they took the place by storm. Among this booty is the Heracles in the Capitol, a colossal bronze statue, the work of Lysippus, dedicated by Maximus Fabius, who captured the city. |
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19. Julius Caesar, De Bello Gallico, 1.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 35 | 1.1. BOOK I Gaul is a whole divided into three parts, one of which is inhabited by the Belgae, another by the Aquitani, and a third by a people called in their own tongue Celtae, in the Latin Galli. All these are different one from another in language, institutions, and laws. The Galli (Gauls) are separated from the Aquitani by the river Garonne, from the Belgae by the Marne and the Seine. of all these peoples the Belgae are the most courageous, because they are farthest removed from the culture and civilization of the Province, and least often visited by merchants introducing the commodities that make for effeminacy; and also because they are nearest to the Germans dwelling beyond the Rhine, with whom they are continually at war. For this cause the Helvetii also excel the rest of the Gauls in valour, because they are struggling in almost daily fights with the Germans, either endeavouring to keep them out of Gallic territory or waging an aggressive warfare in German territory. The separate part of the country which, as has been said, is occupied by the Gauls, starts from the river Rhone, and is bounded by the river Garonne, the Ocean, and the territory of the Belgae; moreover, on the side of the Sequani and the Helvetii, it touches on the river Rhine; and its general trend is northward. The Belgae, beginning from the edge of the Gallic territory, reach to the lower part of the river Rhine, bearing towards the north and east. Aquitania, starting from the Garonne, reaches to the Pyrenees and to that part of the Ocean which is by Spain: its bearing is between west and north. |
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20. Pliny The Elder, Natural History, 4.78, 4.81, 4.83, 4.91, 4.102, 4.105, 5.9-5.10, 5.65, 5.102, 6.37, 6.39, 6.57, 6.136-6.137, 6.164, 6.196, 6.207, 6.209, 8.155, 34.34, 35.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 17, 27, 35 | 5.9. EGYPT AND THEBAIS: Joining on to Africa is Asia, the extent of which, according to Timosthenes, from the Canopic mouth of the Nile to the mouth of the Euxine, is 2639 miles. From the mouth of the Euxine to that of Lake Maeotis is, according to Eratosthenes, 1545 miles. The whole distance to the Tanais, including Egypt, is, according to Artemidorus and Isidorus, 6375 miles. The seas of Egypt, which are several in number, have received their names from those who dwell upon their shores, for which reason they will be mentioned together., Egypt is the country which lies next to Africa; in the interior it runs in a southerly direction, as far as the territory of the Aethiopians, who lie extended at the back of it. The river Nile, dividing itself, forms on the right and left the boundary of its lower part, which it embraces on every side. By the Canopic mouth of that river it is separated from Africa, and by the Pelusiac from Asia, there being a distance between the two of 170 miles. For this reason it is that some persons have reckoned Egypt among the islands, the Nile so dividing itself as to give a triangular form to the land which it encloses: from which circumstance also many persons have named Egypt the Delta, after that of the Greek letter so called. The distance from the spot where the channel of the river first divides into branches, to the Canopic mouth, is 146 miles, and to the Pelusiac, 166., The upper part of Egypt, which borders on Aethiopia, is known as Thebais. This district is divided into prefectures of towns, which are generally designated as "Nomes." These are Ombites, Apollopolites, Hermonthites, Thinites, Phaturites, Coptites, Tentyrites, Diopolites, Antaeopolites, Aphroditopolites, and Lycopolites. The district which lies in the vicinity of Pelusium contains the following Nomes, Pharbaethites, Bubastites, Sethroites, and Tanites. The remaining Nomes are those called the Arabian; the Hammonian, which lies on the road to the oracle of Jupiter Hammon; and those known by the names of Oxyrynchites, Leontopolites, Athribites, Cynopolites, Hermopolites, Xoites, Mendesian, Sebennytes, Cabasites, Latopolites, Heliopolites, Prosopites, Panopolites, Busirites, Onuphites, Saites, Ptenethu, Phthemphu, Naucratites, Metelites, Gynaecopolites, Menelaites, — all in the region of Alexandria, besides Mareotis in Libya., Heracleopolites is a Nome on an island of the Nile, fifty miles in length, upon which there is a city, called the 'City of Hercules.' There are two places called Arsinoites: these and Memphites extend to the apex of the Delta; adjoining to which, on the side of Africa, are the two Nomes of Oasite. Some writers vary in some of these names and substitute for them other Nomes, such as Heroopolites and Crocodilopolites. Between Arsinoites and Memphites, a lake, 250 miles, or, according to what Mucianus says, 450 miles in circumference and fifty paces deep, has been formed by artificial means: after the king by whose orders it was made, it is called by the name of Moeris. The distance from thence to Memphis is nearly sixty-two miles, a place which was formerly the citadel of the kings of Egypt; from thence to the oracle of Hammon it is twelve days' journey. Memphis is fifteen miles from the spot where the river Nile divides into the different channels which we have mentioned as forming the Delta. 5.10. THE RIVER NILE: The sources of the Nile are unascertained, and, travelling as it does for an immense distance through deserts and burning sands, it is only known to us by common report, having neither experienced the vicissitudes of warfare, nor been visited by those arms which have so effectually explored all other regions. It rises, so far indeed as King Juba was enabled to ascertain, in a mountain of Lower Mauritania, not far from the ocean; immediately after which it forms a lake of standing water, which bears the name of Nilides. In this lake are found the several kinds of fish known by the names of alabeta, coracinus, and silurus; a crocodile also was brought thence as a proof that this really is the Nile, and was consecrated by Juba himself in the temple of Isis at Caesarea, where it may be seen at the present day. In addition to these facts, it has been observed that the waters of the Nile rise in the same proportion in which the snows and rains of Mauritania increase. Pouring forth from this lake, the river disdains to flow through arid and sandy deserts, and for a distance of several days' journey conceals itself; after which it bursts forth at another lake of greater magnitude in the country of the Massaesyli, a people of Mauritania Caesariensis, and thence casts a glance around, as it were, upon the communities of men in its vicinity, giving proofs of its identity in the same peculiarities of the animals which it produces. It then buries itself once again in the sands of the desert, and remains concealed for a distance of twenty days' journey, till it has reached the confines of Aethiopia. Here, when it has once more become sensible of the presence of man, it again emerges, at the same source, in all probability, to which writers have given the name of Niger, or Black. After this, forming the boundary-line between Africa and Aethiopia, its banks, though not immediately peopled by man, are the resort of numbers of wild beasts and animals of various kinds. Giving birth in its course to dense forests of trees, it travels through the middle of Aethiopia, under the name of Astapus, a word which signifies, in the language of the nations who dwell in those regions, "water issuing from the shades below." Proceeding onwards, it divides innumerable islands in its course, and some of them of such vast magnitude, that although its tide runs with the greatest rapidity, it is not less than five days in passing them. When making the circuit of Meroe, the most famous of these islands, the left branch of the river is called Astobores, or, in other words, "an arm of the water that issues from the shades," while the right arm has the name of Astosapes, which adds to its original signification the meaning of "side." It does not obtain the name of "Nile" until its waters have again met and are united in a single stream; and even then, for some miles both above and below the point of confluence, it has the name of Siris. Homer has given to the whole of this river the name of Egyptus, while other writers again have called it Triton. Every now and then its course is interrupted by islands which intervene, and which only serve as so many incentives to add to the impetuosity of its torrent; and though at last it is hemmed in by mountains on either side, in no part is the tide more rapid and precipitate. Its waters then hastening onwards, it is borne along to the spot in the country of the Aethiopians which is known by the name of "Catadupi;" where, at the last Cataract, the complaint is, not that it flows, but that it rushes, with an immense noise between the rocks that lie in its way: after which it becomes more smooth, the violence of its waters is broken and subdued, and, wearied out as it were by the length of the distance it has travelled, it discharges itself, though by many mouths, into the Egyptian sea. During certain days of the year, however, the volume of its waters is greatly increased, and as it traverses the whole of Egypt, it inundates the earth, and, by so doing, greatly promotes its fertility., There have been various reasons suggested for this increase of the river. of these, however, the most probable are, either that its waters are driven back by the Etesian winds, which are blowing at this season of the year from an opposite direction, and that the sea which lies beyond is driven into the mouths of the river; or else that its waters are swollen by the summer rains of Aethiopia, which fall from the clouds conveyed thither by the Etesian winds from other parts of the earth. Timaeus the mathematician has alleged a reason of an occult nature: he says that the source of the river is known by the name of Phiala, and that the stream buries itself in channels underground, where it sends forth vapours generated by the heat among the steaming rocks amid which it conceals itself; but that, during the days of the inundation, in consequence of the sun approaching nearer to the earth, the waters are drawn forth by the influence of his heat, and on being thus exposed to the air, overflow; after which, in order that it may not be utterly dried up, the stream hides itself once more. He says that this takes place at the rising of the Dog-Star, when the sun enters the sign of Leo, and stands in a vertical position over the source of the river, at which time at that spot there is no shadow thrown. Most authors, however, are of opinion, on the contrary, that the river flows in greater volume when the sun takes his departure for the north, which he does when he enters the signs of Cancer and Leo, because its waters then are not dried up to so great an extent; while on the other hand, when he returns towards the south pole and re-enters Capricorn, its waters are absorbed by the heat, and consequently flow in less abundance. If there is any one inclined to be of opinion, with Timaeus, that the waters of the river may be drawn out of the earth by the heat, it will be as well for him to bear in mind the fact, that the absence of shadow is a phaenomenon which lasts continuously in these regions., The Nile begins to increase at the next new moon after the summer solstice, and rises slowly and gradually as the sun passes through the sign of Cancer; it is at its greatest height while the sun is passing through Leo, and it falls as slowly and gradually as it arose while he is passing through the sign of Virgo. It has totally subsided between its banks, as we learn from Herodotus, on the hundredth day, when the sun has entered Libra. While it is rising it has been pronounced criminal for kings or prefects even to sail upon its waters. The measure of its increase is ascertained by means of wells. Its most desirable height is sixteen cubits; if the waters do not attain that height, the overflow is not universal; but if they exceed that measure, by their slowness in receding they tend to retard the process of cultivation. In the latter case the time for sowing is lost, in consequence of the moisture of the soil; in the former, the ground is so parched that the seed-time comes to no purpose. The country has reason to make careful note of either extreme. When the water rises to only twelve cubits, it experiences the horrors of famine; when it attains thirteen, hunger is still the result; a rise of fourteen cubits is productive of gladness; a rise of fifteen sets all anxieties at rest; while an increase of sixteen is productive of unbounded transports of joy. The greatest increase known, up to the present time, is that of eighteen cubits, which took place in the time of the Emperor Claudius; the smallest rise was that of five, in the year of the battle of Pharsalia, the river by this prodigy testifying its horror, as it were, at the murder of Pompeius Magnus. When the waters have reached their greatest height, the people open the embankments and admit them to the lands. As each district is left by the waters, the business of sowing commences. This is the only river in existence that emits no vapours., The Nile first enters the Egyptian territory at Syene, on the frontiers of Aethiopia; that is the name of a peninsula a mile in circumference, upon which Castra is situate, on the side of Arabia. Opposite to it are the four islands of Philae, at a distance of 600 miles from the place where the Nile divides into two channels; at which spot, as we have already stated, the Delta, as it is called, begins. This, at least, is the distance, according to Artemidorus, who also informs us that there were in it 250 towns; Juba says, however, that the distance between these places is 400 miles. Aristocreon says that the distance from Elephantis to the sea is 750 miles; Elephantis being an inhabited island four miles below the last Cataract, sixteen beyond Syene, 585 from Alexandria, and the extreme limit of the navigation of Egypt. To such an extent as this have the above-named authors been mistaken! This island is the place of rendezvous for the vessels of the Aethiopians: they are made to fold up, and the people carry them on their shoulders whenever they come to the Cataracts. 6.37. THE FORTUNATE ISLANDS: There are some authors who think that beyond these are the Fortunate Islands, and some others; the number of which Sebosus gives, as well as the distances, informing us that Junonia is an island seven hundred and fifty miles distant from Gades. He states also that Pluvialia and Capraria are the same distance from Junonia, to the west; and that in Pluvialia the only fresh water to be obtained is rain water. He then states that at a distance of two hundred and fifty miles from these, opposite the left of Mauritania, and situate in the direction of the sun at the eighth hour, are the Fortunate Islands, one of which, from its undulating surface, has the name of Invallis, and another that of Planasia, from the peculiarity of its appearance. He states also that the circumference of Invallis is three hundred miles, and that trees grow to a height of one hundred and fourteen feet., Relative to the Fortunate Islands, Juba has ascertained the following facts: that they are situate to the south in nearly a due westerly direction, and at a distance from the Purple Islands of six hundred and twenty-five miles, the sailing being made for two hundred and fifty miles due west, and then three hundred and seventy-five towards the east. He states that the first is called Ombrios, and that it presents no traces of buildings whatever; that among the mountains there is a lake, and some trees, which bear a strong resemblance to giant fennel, and from which water is extracted; that drawn from those that are black is of a bitter taste, but that produced by the white ones is agreeable and good for drinking. He states also that a second island has the name of Junonia, but that it contains nothing beyond a small temple of stone: also that in its vicinity there is another, but smaller, island of the same name, and then another called Capraria, which is infested by multitudes of huge lizards. According to the same author, in sight of these islands is Ninguaria, which has received that name from its perpetual snows; this island abounds also in fogs. The one next to it is Canaria; it contains vast multitudes of dogs of very large size, two of which were brought home to Juba: there are some traces of buildings to be seen here. While all these islands abound in fruit and birds of every kind, this one produces in great numbers the date palm which bears the caryota, also pine nuts. Honey too abounds here, and in the rivers papyrus, and the fish called silurus, are found. These islands, however, are greatly annoyed by the putrefying bodies of monsters, which are constantly thrown up by the sea. 34.34. Cyprus ash is the best. It is produced when cadmea and copper ore are melted. The ash in question is the lightest part of the whole substance produced by blasting, and it flies out of the furnaces and adheres to the roof, being distinguished from soot by its white colour. Such part of it as is less white is an indication of inadequate firing; it is this that some people call 'bubble.' But the redder part selected from it has a keener force, and is so corrosive that if while it is being washed it touches the eyes it causes blindness. There is also an ash of the colour of honey, which is understood to indicate that it contains a large amount of copper. But any kind is made more serviceable by washing; it is first purified with a strainer of cloth and then given a more substantial washing, and the rough portions are picked out by the fingers. When it is washed with wine it is particularly powerful. There is also some difference in the kind of wine used, as when it is washed with weak wine it is thought to be less serviceable for eye-salves, and at the same time more efficacious for running ulcers or for ulcers of the mouth that are always wet and more useful for all the antidotes for gangrene. An ash called Lanriotis is also produced in furnaces in which silver is smelted; but the kind said to be most serviceable for the eyes is that which is formed in smelting gold. Nor is there any other department in which the ingenuities of life are more to be admired, inasmuch as to avoid the need of searching for metals experience has devised the same utilities by means of the commonest things. 35.22. According to Juba sandarach or realgar and ochre are products of the island of Topazus in the Red Sea, but they are not imported from those parts to us. We have stated the method of making sandarach. An adulterated sandarach is also made from ceruse boiled in a furnace. It ought to be flame-coloured. Its price is 5 asses per lb. |
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21. Plutarch, Alexander The Great, 16.7-16.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 35| 16.7. ὁ δὲ θυμῷ μᾶλλον ἢ λογισμῷ πρῶτος ἐμβαλὼν τόν τε ἵππον ἀποβάλλει ξίφει πληγέντα διὰ τῶν πλευρῶν ἦν δὲ ἕτερος, οὐχ ὁ Βουκεφάλας, καὶ τοὺς πλείστους τῶν ἀποθανόντων καὶ τραυματισθέντων ἐκεῖ συνέβη κινδυνεῦσαι καὶ πεσεῖν,ʼ πρός ἀνθρώπους ἀπεγνωκότας καὶ μαχίμους συμπλεκομένους. λέγονται δὲ πεζοὶ μὲν δισμύριοι τῶν βαρβάρων, ἱππεῖς δὲ δισχίλιοι πεντακόσιοι πεσεῖν. τῶν δὲ περὶ τόν Ἀλέξανδρον Ἀριστόβουλός φησι τέσσαρας καὶ τριάκοντα νεκροὺς γενέσθαι τοὺς πάντας, ὧν ἐννέα πεζοὺς εἶναι. | 16.7. But he, influenced by anger more than by reason, charged foremost upon them and lost his horse, which was smitten through the ribs with a sword (it was not Bucephalas, but another); and most of the Macedonians who were slain or wounded fought or fell there, since they came to close quarters with men who knew how to fight and were desperate. of the Barbarians, we are told, twenty thousand footmen fell, and twenty-five hundred horsemen. Diodorus ( xvii. 21, 6 ) says that more than ten thousand Persian footmen fell, and not less than two thousand horsemen; while over twenty thousand were taken prisoners. But on Alexander’s side, Aristobulus says there were thirty-four dead in all, of whom nine were footmen. |
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| 22. Juvenal, Satires, 12.87 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 35 |
| 23. Plutarch, On Isis And Osiris, 18.358b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •isis in ovids metamorphoses , transnational identity of Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 43 |
24. Plutarch, Marcellus, 21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 27 | 21. When Marcellus was recalled by the Romans to the war in their home territories, he carried back with him the greater part and the most beautiful of the dedicatory offerings in Syracuse, that they might grace his triumph and adorn his city. For before this time Rome neither had nor knew about such elegant and exquisite productions, nor was there any love there for such graceful and subtle art;,but filled full of barbaric arms and bloody spoils, and crowned round about with memorials and trophies of triumphs, she was not a gladdening or a reassuring sight, nor one for unwarlike and luxurious spectators. Indeed, as Epaminondas called the Boeotian plain a dancing floor of Ares, and as Xenophon Hell. iii. 4,17. speaks of Ephesus as a work-shop of war, so, it seems to me, one might at that time have called Rome, in the language of Pindar, a precinct of much-warring Ares. Pyth. ii. 1 f.,Therefore with the common people Marcellus won more favour because he adorned the city with objects that had Hellenic grace and charm and fidelity; but with the elder citizens Fabius Maximus was more popular. For he neither disturbed nor brought away anything of this sort from Tarentum, when that city was taken, but while he carried off the money and the other valuables, he suffered the statues to remain in their places, adding the well-known saying:,Let us leave these gods in their anger for the Tarentines. Cf. the Fabius Maximus, xxii. 5. And they blamed Marcellus, first, because he made the city odious, in that not only men, but even gods were led about in her triumphal processions like captives; and again, because, when the people was accustomed only to war or agriculture,,and was inexperienced in luxury and ease, but, like the Heracles of Euripides, was Plain, unadorned, in a great crisis brave and true, A fragment of the lost Licymnius of Euripides (Nauck, Trag. Graec. Frag. 2 p. 507). he made them idle and full of glib talk about arts and artists, so that they spent a great part of the day in such clever disputation. Notwithstanding such censure, Marcellus spoke of this with pride even to the Greeks, declaring that he had taught the ignorant Romans to admire and honour the wonderful and beautiful productions of Greece. |
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| 25. Plutarch, Moralia, 18a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 35 |
26. New Testament, Mark, 1.1-1.15, 14.1-14.15, 14.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •identity, national, collective, group Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 79, 80| 1.1. ΑΡΧΗ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ . 1.2. Καθὼς γέγραπται ἐν τῷ Ἠσαίᾳ τῷ προφήτῃ Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου· 1.3. Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ, 1.4. ἐγένετο Ἰωάνης ὁ βαπτίζων ἐν τῇ ἐρήμῳ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. 1.5. καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. 1.6. καὶ ἦν ὁ Ἰωάνης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον. 1.7. καὶ ἐκήρυσσεν λέγων Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω [μου], οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· 1.8. ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς πνεύματι ἁγίῳ. 1.9. ΚΑΙ ΕΓΕΝΕΤΟ ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάνου. 1.10. καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 1.11. καὶ φωνὴ [ἐγένετο] ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 1.12. Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. 1.13. καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. 1.14. Καὶ μετὰ τὸ παραδοθῆναι τὸν Ἰωάνην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ θεοῦ 1.15. [καὶ λέγων] ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ. 14.1. ΗΝ ΔΕ ΤΟ ΠΑΣΧΑ καὶ τὰ ἄζυμα μετὰ δύο ἡμέρας. Καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς πῶς αὐτὸν ἐν δόλῳ κρατήσαντες ἀποκτείνωσιν, 14.2. ἔλεγον γάρ Μὴ ἐν τῇ ἑορτῇ, μή ποτε ἔσται θόρυβος τοῦ λαοῦ. 14.3. Καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ κατακειμένου αὐτοῦ ἦλθεν γυνὴ ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς συντρίψασα τὴν ἀλάβαστρον κατέχεεν αὐτοῦ τῆς κεφαλῆς. 14.4. ἦσαν δέ τινες ἀγανακτοῦντες πρὸς ἑαυτούς Εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν; 14.5. ἠδύνατο γὰρ τοῦτο τὸ μύρον πραθῆναι ἐπάνω δηναρίων τριακοσίων καὶ δοθῆναι τοῖς πτωχοῖς· καὶ ἐνεβριμῶντο αὐτῇ. 14.6. ὁ δὲ Ἰησοῦς εἶπεν Ἅφετε αὐτήν· τί αὐτῇ κόπους παρέχετε; καλὸν ἔργον ἠργάσατο ἐν ἐμοί· 14.7. πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθʼ ἑαυτῶν, καὶ ὅταν θέλητε δύνασθε αὐτοῖς [πάντοτε] εὖ ποιῆσαι, ἐμὲ δὲ οὐ πάντοτε ἔχετε· 14.8. ὃ ἔσχεν ἐποίησεν, προέλαβεν μυρίσαι τὸ σῶμά μου εἰς τὸν ἐνταφιασμόν. 14.9. ἀμὴν δὲ λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον εἰς ὅλον τὸν κόσμον, καὶ ὃ ἐποίησεν αὕτη λαληθήσεται εἰς μνημόσυνον αὐτῆς. 14.10. Καὶ Ἰούδας Ἰσκαριὼθ ὁ εἷς τῶν δώδεκα ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα αὐτὸν παραδοῖ αὐτοῖς. 14.11. οἱ δὲ ἀκούσαντες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι. καὶ ἐζήτει πῶς αὐτὸν εὐκαίρως παραδοῖ. 14.12. Καὶ τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμων, ὅτε τὸ πάσχα ἔθυον, λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ Ποῦ θέλεις ἀπελθόντες ἑτοιμάσωμεν ἵνα φάγῃς τὸ πάσχα; 14.13. καὶ ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ καὶ λέγει αὐτοῖς Ὑπάγετε εἰς τὴν πόλιν, καὶ ἀπαντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων· ἀκολουθήσατε αὐτῷ, 14.14. καὶ ὅπου ἐὰν εἰσέλθῃ εἴπατε τῷ οἰκοδεσπότῃ ὅτι Ὁ διδάσκαλος λέγει Ποῦ ἐστὶν τὸ κατάλυμά μου ὅπου τὸ πάσχα μετὰ τῶν μαθητῶν μου φάγω; 14.15. καὶ αὐτὸς ὑμῖν δείξει ἀνάγαιον μέγα ἐστρωμένον ἕτοιμον· καὶ ἐκεῖ ἑτοιμάσατε ἡμῖν. 14.39. καὶ πάλιν ἀπελθὼν προσηύξατο [τὸν αὐτὸν λόγον εἰπών]. | 1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!'" 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit." 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased." 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God, 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel." 14.1. It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might sieze him by deception, and kill him. 14.2. For they said, "Not during the feast, because there might be a riot of the people." 14.3. While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head. 14.4. But there were some who were indigt among themselves, saying, "Why has this ointment been wasted? 14.5. For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.9. Most assuredly I tell you, wherever this gospel may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her." 14.10. Judas Iscariot, who was one of the twelve, went away to the chief priests, that he might deliver him to them. 14.11. They, when they heard it, were glad, and promised to give him money. He sought how he might conveniently deliver him. 14.12. On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, "Where do you want us to go and make ready that you may eat the Passover?" 14.13. He sent two of his disciples, and said to them, "Go into the city, and there you will meet a man carrying a pitcher of water. Follow him, 14.14. and wherever he enters in, tell the master of the house, 'The Teacher says, "Where is the guest room, where I may eat the Passover with my disciples?"' 14.15. He will himself show you a large upper room furnished and ready. Make ready for us there." 14.39. Again he went away, and prayed, saying the same words. |
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| 27. Statius, Siluae, 1.1.84-1.1.86 (1st cent. CE - 1st cent. CE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 27 |
| 28. Plutarch, Romulus, 23.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 27 |
| 29. Valerius Maximus, Memorable Deeds And Sayings, 7.6.1b, 5.4.ext.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 24 |
| 30. Valerius Flaccus Gaius, Argonautica, 5.415-5.423 (1st cent. CE - 1st cent. CE) Tagged with subjects: •national identity Found in books: In the Image of the Ancestors: Narratives of Kinship in Flavian Epic (2008)" 170 |
| 31. Appian, Civil Wars, 2.68 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 17 |
32. Suetonius, Iulius, 61 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 27 | 61. He rode a remarkable horse, too, with feet that were almost human; for its hoofs were cloven in such a way as to look like toes. This horse was foaled on his own place, and since the soothsayers had declared that it foretold the rule of the world for its master, he reared it with the greatest care, and was the first to mount it, for it would endure no other rider. Afterwards, too, he dedicated a statue of it before the temple of Venus Genetrix. |
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33. Cassius Dio, Roman History, 43.14.6, 48.43.4, 53.22.3, 54.8.3, 54.29.8, 54.35.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 17, 24, 27 | 43.14.6. And they decreed that a chariot of his should be placed on the Capitol facing the statue of Jupiter, that his statue in bronze should be mounted upon a likeness of the inhabited world, with an inscription to the effect that he was a demigod, and that his name should be inscribed upon the Capitol in place of that of Catulus on the ground that he had completed this temple after undertaking to call Catulus to account for the building of it. 48.43.4. Now many events of a portentous nature had occurred even before this, such as the spouting of olive oil on the bank of the Tiber, and many also at this time. Thus the hut of Romulus was burned as a result of some ritual which the pontifices were performing in it; a statue of Virtus, which stood before one of the gates, fell upon its face, and certain persons, becoming inspired by the Mother of the Gods, declared that the goddess was angry with them. 48.43.4. Now many events of a portentous nature had occurred even before this, such as the spouting of olive oil on the bank of the Tiber, and many also at this time. Thus the hut of Romulus was burned as a result of some ritual which the pontifices were performing in it; a statue of Virtus, which stood before one of the gates, fell upon its face, and certain persons, becoming inspired by the Mother of the Gods, declared that the goddess was angry with them. 53.22.3. For I am unable to distinguish between the two funds, no matter how extensively Augustus coined into money silver statues of himself which had been set up by certain of his friends and by certain of the subject peoples, purposing thereby to make it appear that all the expenditures which he claimed to be making were from his own means. 53.22.3. For I am unable to distinguish between the two funds, no matter how extensively Augustus coined into money silver statues of himself which had been set up by certain of his friends and by certain of the subject peoples, purposing thereby to make it appear that all the expenditures which he claimed to be making were from his own means. 4 Therefore I have no opinion to record as to whether a particular emperor on a particular occasion got the money from the public funds or gave it himself. For both courses were frequently followed; and why should one enter such expenditures as loans or as gifts respectively, when both the people and the emperor are constantly resorting to both the one and the other indiscriminately? 54.8.3. Indeed, in honour of this success he commanded that sacrifices be decreed and likewise a temple to Mars Ultor on the Capitol, in imitation of that of Jupiter Feretrius, in which to dedicate the standards; and he himself carried out both decrees. Moreover he rode into the city on horseback and was honoured with a triumphal arch. 54.8.3. Indeed, in honour of this success he commanded that sacrifices be decreed and likewise a temple to Mars Ultor on the Capitol, in imitation of that of Jupiter Feretrius, in which to dedicate the standards; and he himself carried out both decrees. Moreover he rode into the city on horseback and was honoured with a triumphal arch. 4 Now all this was done later in commemoration of the event; but at the time of which we are speaking he was chosen commissioner of all the highways in the neighbourhood of Rome, and in this capacity set up the golden mile-stone, as it was called, and appointed men from the number of the ex-praetors, each with two lictors, to attend to the actual construction of the roads. 54.35.2. When the senate and the people once more contributed money for statues of Augustus, he would set up no statue of himself, but instead set up statues of Salus Publica, Concordia, and Pax. The citizens, it seems, were nearly always and on every pretext collecting money for this same object, and at last they ceased paying it privately, as one might call it, but would come to him on the very first day of the year and give, some more, some less, into his own hands; |
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34. Apuleius, The Golden Ass, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •isis in ovids metamorphoses , transnational identity of Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 43 | 11. When midnight came, after I had slept awhile, I awoke with sudden fear, and saw the moon shining bright, as when it is full, and seeming as though it leapt out of the sea. I thought to myself that this was the time when the goddess had most power and force, and when all human affairs are governed by her providence. Not only all tame and domestic beasts, but also all wild and savage beasts are under her protection. I considered that all bodies in the heavens, the earth and the seas are by her waxing increased and by her waning diminished. Since I was weary of all my cruel fortune and calamity, I found good hope and remedy. Though it was very late, I though I could be delivered from all my misery, by invocation and prayer, to the excellent beauty of the goddess, whom I saw shining before my eyes. Wherefore, shaking off drowsy sleep, I arose with a joyful face and, moved by a great desire to purify myself, I plunged seven times into the water of the sea. This number of seven is agreeable to holy and divine things, as the worthy and sage philosopher Pythagoras declared. Then, with a weeping countece, I made this prayer to the powerful goddess:,“O blessed queen of heaven, you are the Lady Ceres, who is the original and motherly nurse of all fruitful things on earth. You, after finding your daughter Proserpina, through the great joy which you presently conceived, made barren and unfruitful ground be plowed and sown. And now you dwell in the land of Eleusis. Or else you are the celestial Venus who, in the beginning of the world coupled together all kind of things with engendered love. By an eternal propagation of humankind, you are now worshipped within the temples of Paphos. You are also the sister of the god Phoebus, who nourishes so many people by the generation of beasts, and are now adored at the sacred places of Ephesus. You are terrible Proserpina, by reason of the deadly cries that you wield. You have the power to stop and put away the invasion of the hags and ghosts that appear to men, and to keep them down in the closures of the earth. You are worshipped in diverse ways, and illuminate all the borders of the earth by your feminine shape. You nourish all the fruits of the world by your vigor and force. By whatever name or fashion it is lawful to call you, I pray you to end my great travail and misery, and to deliver me from wretched fortune, which has so long pursued me. Grant peace and rest, if it pleases you, to my adversities, for I have endured too much labor and peril. Remove from me the shape of an ass and render to me my original form. And if I have offended in any point your divine majesty, let me rather die than live, for I am full weary of my life.”,When I had ended this prayer and discovered my complaints to the goddess, I happened to fall asleep. By and by appeared a divine and venerable face, worshipped even by the gods themselves. Then, little by little, I seemed to see the whole figure of her body, mounting out of the sea and standing before me. Wherefore I intend to describe her divine semblance, if the poverty of human speech will allow me, or if her divine power gives me eloquence to do so. First she had a great abundance of hair dispersed and scattered about her neck. On the crown of her head she bore many garlands interlaced with flowers. In the middle of her forehead was a compass like mirror, or resembling the light of the moon. In one of her hands she bore serpents, in the other, blades of grain. Her vestment was of fine silk of diverse colors, sometimes yellow, sometimes rosy, sometimes the color of flame. Her robe (which troubled my spirit sorely) was dark and obscure, and pleated in most subtle fashion at the skirts of her garments. Its fringe appeared comely.,Here and there the stars were seen, and in the middle of them was placed the moon which shone like a flame of fire. Round about the robe was a coronet or garland made with flowers and fruits. In her right hand she had a rattle of brass which gave a pleasant sound, in her left hand she bore a cup of gold, and from its mouth the serpent Aspis lifted up his head, with a swelling throat. Her odoriferous feet were covered with shoes interlaced and wrought with the palm of victory. Thus the divine shape, breathing out the pleasant spice of fertile Arabia, did not disdain to utter these words to me with her divine voice:,“Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way.,“The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.”,When the divine image had spoken these words, she vanished away! By and by, when I awoke, I arose with the members of my body mixed with fear, joy and sweat. I marveled at the clear presence of the powerful goddess and, being sprinkled with the water of the sea, I recounted in order her admonitions and divine commands. Soon after, when the darkness was chased away and the clear and golden sun rose, behold, I saw the streets filled with people going in a religious sort and in great triumph. All things seemed that day to be joyful. Every beast and house, and indeed the very day itself seemed to rejoice. For after a frosty morning a hot and temperate rose and the little birds, thinking that the spring time had come, chirped and sang melodiously to the mother of stars, the parent of times, and mistress of all the world! The fruitful trees rejoiced at their fertility. The barren and sterile were contented to provide shadows. All rendering sweet and pleasant sounds with their branches. The seas were quiet from winds and tempests. In heaven the clouds had been chased away, and the sky appeared fair and clear with its proper light.,Behold, then more and more there appeared the parades and processions. The people were attired in regal manner and singing joyfully. One was girded about the middle like a man of arms. Another was bare and spare, and had a cloak and high shoes like a hunter! Another was attired in a robe of silk and socks of gold, having his hair laid out and dressed like a woman! There was another who wore leg harnesses and bore a shield, a helmet, and a spear like a martial soldier. After him marched one attired in purple, with vergers before him like a magistrate! After him followed one with a cloak, a staff, a pair of sandals, and a gray beard, signifying that he was a philosopher. After him came one with a line, betokening a fowler. Another came with hooks, declaring him a fisherman. I saw there a meek and tame bear which, dressed like a matron, was carried on a stool. An ape, with a bonnet on his head and covered with a Phrygian garment, resembled a shepherd, and bore a cup of gold in his hand. There was an ass, which had wings glued to his back and followed an old man: you would judge the one to be Pegasus, and the other Bellerophon.,Amongst the pleasures and popular delights which wandered hither and thither, you might see the procession of the goddess triumphantly marching forward. The women, attired in white vestments and rejoicing because they wore garlands and flowers upon their heads, bedspread the road with herbs which they bare in their aprons. This marked the path this regal and devout procession would pass. Others carried mirrors on their backs to testify obeisance to the goddess who came after. Other bore combs of ivory and declared by the gesture and motions of their arms that they were ordained and ready to dress the goddess. Others dropped balm and other precious ointments as they went. Then came a great number of men as well as women with candles, torches, and other lights, doing honor to the celestial goddess. After that sounded the musical harmony of instruments. Then came a fair company of youths, appareled in white vestments, singing both meter and verse a comely song which some studious poet had made in honor of the Muses. In the meantime there arrived the blowers of trumpets, who were dedicated to the god Serapis. Before them were officers who prepared room for the goddess to pass.,Then came the great company of men and women who had taken divine orders and whose garments glistened all the streets over. The women had their hair anointed and their heads covered with linen. But the men had their crowns shaven, which were like earthly stars of the goddess. They held in their hands instruments of brass, silver and gold, which rendered a pleasant sound. The principal priests, who were appareled with white surpluses hanging down to the ground, bore the relics of the powerful goddess. One carried in his hand a light, not unlike to those which we used in our houses, except that in the middle of it there was a bole which rendered a brighter flame. The second, attired like the other, bore in his hand an altar which the goddess herself named the succor of nations. The third held a tree of palm, with leaves of gold, and the verge of Mercury. The fourth showed a token of equity in his left hand, which was deformed in every place, signifying more equity then by the right hand. The same priest carried a round vessel of gold in the form of a cap. The fifth bore a van, wrought with springs of gold, and another carried a vessel for wine.,By and by, after the goddess, there followed gods on foot. There was Anubis, the messenger of the gods infernal and celestial, with his face sometimes black, sometimes faire, lifting up the head of a dog and bearing in his left hand his verge, and in his right hand the branches of a palm tree. After whom followed a cow with an upright gait, representing the figure of the great goddess. He who guided her marched on with much gravity. Another carried the secrets of their religion closed in a coffer. There was one who bore on his stomach a figure of his god, not formed like any beast, bird, savage thing or humane shape, but made by a new invention. This signified that such a religion could not be discovered or revealed to any person. There was a vessel wrought with a round bottom, having on the one side pictures figured in the manner of the Egyptians, and on the other side was an ear on which stood the serpent Aspis, holding out his scaly neck.,Finally came he who was appointed to my good fortune, according to the promise of the goddess. For the great priest, who bore the restoration of my human shape by the command of the goddess, approached ever closer bearing in his left hand the rattle, and in the other a garland of roses to give me. This was to deliver me from cruel fortune, which was always my enemy after I had suffered so much calamity and pain and had endured so many perils. I did not approach hastily, though I was seized by sudden joy, lest I disturb the quiet procession by my eagerness. But going softly through the press of the people (which gave way to me on every side) I went up to the priest.,The priest, having been advised the night before, stood still and holding out his hand, and thrust out the garland of roses into my mouth. I (trembling) devoured it with a great eagerness. And as soon as I had eaten them, I found that the promise made to me had not been in vain. For my deformed face changed, and first the rugged hair of my body fell off, my thick skin grew soft and tender, the hooves of my feet changed into toes, my hands returned again, my neck grew short, my head and mouth became round, my long ears were made little, my great and stony teeth grew more like the teeth of men, and my tail, which had burdened me most, disappeared. Then the people began to marvel. The religious honored the goddess for so evident a miracle. They wondered at the visions which they saw in the night, and the ease of my restoration, whereby they rendered testimony of so great a benefit that I had received from the goddess.,When I saw myself in such a state, I stood still a while and said nothing. I could not tell what to say, nor what word I should speak first, nor what thanks I should render to the goddess. But the great priest, understanding all my fortune and misery through divine warning, commanded that someone should give me garments to cover myself with. However, as soon as I was transformed from an ass to my humane shape, I hid my private parts with my hands as shame and necessity compelled me. Then one of the company took off his upper robe and put it on my back. This done, the priest looked upon me and with a sweet and benign voice said:,“O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.”,After the great priest had prophesied in this manner, he, regaining his breath, made a conclusion of his words. Then I went amongst the rest of the company and followed the procession. Everyone of the people knew me and, pointing at me with their fingers, spoke in this way, “Behold him who was this day transformed into a man by the power of the sovereign goddess. Verily he is blessed and most blessed, who has merited such great grace from heaven both because of the innocence of his former life. He has been reborn in the service of the goddess. In the meantime, little by little we approached near to the sea cost, near that place where I lay the night before, still an ass. Thereafter the images and relics were disposed in order. The great priest was surrounded by various pictures according to the fashion of the Aegyptians. He dedicated and consecrated with certain prayers a fair ship made very cunningly, and purified it with a torch, an egg, and sulfur. The sail was of white linen cloth on which was written certain letters which testified that the navigation would be prosperous. The mast was of a great length, made of a pine tree, round and very excellent with a shining top. The cabin was covered over with coverings of gold, and the whole ship was made of citron tree, very fair. Then all the people, religious as well as profane, took a great number of baskets filled with odors and pleasant smells and threw them into the sea, mingled with milk, until the ship was filled with many gifts and prosperous devotions. Then, with a pleasant wind, the ship was launched out into the deep. But when they had lost the sight of the ship, every man carried again that he brought, and went toward the temple in like procession and order as they had come to the sea side.,When we had come to the temple, the great priest and those who were assigned to carry the divine images (but especially those who had long been worshippers of the religion) went into the secret chamber of the goddess where they placed the images in order. This done, one of the company, who was a scribe or interpreter of letters, in the manner of a preacher stood up on a chair before the holy college and began to read out of a book. He began pronounce benedictions upon the great emperor, the senate, the knights, and generally to all the Roman people, and to all who are under the jurisdiction of Rome. These words following signified the end of their divine service and that it was lawful for every man to depart. Whereupon all the people gave a great shout and, filled with much joy, bore all kind of herbs and garlands of flowers home to their houses, kissing and embracing the steps where the goddess had passed. However, I could not do as the rest did, for my mind would not allow me to depart one foot away. This was how eager I was to behold the beauty of the goddess, remembering the great misery I had endured.,In the meantime news was carried into my country (as swift as the flight of birds or as the blast of winds) of the grace and benefit which I received from the goddess, and of my story, worthy to be remembered. Then my parents, friends, and servants of our house, understanding that I was not dead (as they had been falsely informed), came with great diligence to see me, as though I were man raised from death to life. And I, who never thought I would see them again, was as joyful as they were, accepting and taking in good part their honest gifts and oblations so as to buy such things as were necessary for my body.,After I had related to them of all my former miseries and present joys, I went before the face of the goddess and hired a house within the cloister of the temple so that I might continually be ready to serve of the goddess. I also wanted to be in continual contact with the company of the priests so that I could become wholly devoted to the goddess, and become an inseparable worshipper of her divine name. It happened that the goddess often appeared to me in the night, urging and commanding me to take the order of her religion. But I, though I greatly desired to do so, was held back because of fear. I considered her discipline was hard and difficult, the chastity of the priests intolerable, and the life austere and subject to many inconveniences. Being thus in doubt, I refrained from all those things as seeming impossible.,One night the great priest appeared to me, presenting his lap full of treasure. And when I demanded what it signified, he answered, that it was sent to me from the country of Thessaly, and that a servant of mine named Candidus was arrived likewise. When I was awoke, I mused to myself what this vision should portend, considering that I had never any servant called by that name. But whatever it signified, this I verily thought: that it foretold gain and prosperous fortune. While I was thus astonished, I went to the temple and tarried there until the opening of the gates. Then I went in and began to pray before the face of the goddess. The priest prepared and set the divine things of each altar and pulled out the fountain and holy vessel with solemn supplication. Then they began to sing the matins of the morning, signifying the hour of the prime. By and by behold, there arrived the servant whom I had left in the country, when Fotis by error made me an ass. He brought my horse whom he had recovered by certain signs and tokens which I had put on its back. Then I perceived the interpretation of my dream: by the promise of gain, my white horse was restored to me, which was signified by the argument of my servant Candidus.,This done, I retired to the service of the goddess in hope of greater benefits. I considered that I had received a sign and token whereby my courage increased more and more each day to take up the orders and sacraments of the temple. Thus I often communed with the priest, desiring him greatly to give me the degree of the religion. But he, a man of gravity and well-renowned in the order of priesthood, deferred my desire from day to day. He comforted me and gave me better hope, just like as parents who commonly bridle the desires of their children when they attempt or endeavor any unprofitable thing. He said that the day when any one would be admitted into their order is appointed by the goddess. He said that the priest who would minister the sacrifice is chosen by her providence, and the necessary charges of the ceremonies is allotted by her command. Regarding all these things he urged me to attend with marvelous patience, and he told me that I should beware either of too much haste or too great slackness. He said that there was like danger if, being called, I should delay or, not being called. I should be hasty. Moreover he said that there were none in his company either of so desperate a mind or who were so rash and hardy that they would attempt anything without the command of the goddess. If anyone were to do so, he should commit a deadly offence, considering how it was in the power of the goddess to condemn and save all persons. And if anyone should be at the point of death and on the path to damnation, so that he might be capable of receiving the secrets of the goddess, it was in her power by divine providence to reduce him to the path of health, as though by a certain kind of regeneration. Finally he said that I must attend the celestial precept, although it was evident and plain that the goddess had already vouchsafed to call and appoint me to her ministry. He urged me to refrain from profane and unlawful foods just like those priests who had already been received. This was so that I might come more apt and clean to the knowledge of the secrets of religion.,I obeyed these words and, attentive with meek and laudable silence, I daily served at the temple. In the end the wholesome gentleness of the goddess did not deceive me, for in the night she appeared to me in a vision. She showed me that the day had come which I had wished for so long. She told me what provision and charges I should attend to, and how she had appointed her principal priest Mithras to be minister with me in my sacrifices.When I heard these divine commands I greatly rejoiced. I arose before dawn to speak with the great priest, whom I happened to see coming out of his chamber. Then I saluted him and thought that I should ask for his counsel with a bold courage. But as soon as he perceived me, he began first to say: “O Lucius, now I know well that you are most happy and blessed, whom the divine goddess accepts with such mercy. Why do you delay? Behold, it is the day which you desired, when you shall receive at my hands the order of religion and know the most pure secrets of the gods.” Whereupon the old man took me by the hand and led me to the gate of the great temple. Immediately upon entering he made a solemn celebration and, after morning sacrifice had ended, he brought books out of the secret place of the temple. These were partly written in unknown characters, and partly painted with figures of beasts declaring briefly every sentence. The heads and tails of some were turned in the shape of a wheel and were strange and impossible for profane people to read. There he interpreted to me such things as were necessary for the use and preparation of my order.,This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.,When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way:,“O holy and blessed lady, the perpetual comfort of humankind: you, by your bounty and grace, nourish all the world and listen with great affection to the adversities of the miserable. As a loving mother you take no rest, neither are you idle at any time in bestowing benefits and succoring all men on land as well as on the sea. You are she who puts away all storms and dangers from man’s life by your right hand. Whereby also you restrain the fatal dispositions, appease the great tempests of fortune, and keep back the course of the stars. The celestial gods honor you and the infernal gods keep you in reverence. You encompass all the world, you give light to the sun, you govern the world, you strike down the power of hell. Because of you the times return and the planets rejoice, and the elements serve you. At your command the winds blow, the clouds increase, the seeds prosper, and the fruits prevail. The birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea tremble at your majesty. But my spirit is not able to give you sufficient praise, my patrimony is unable to satisfy your sacrifice, my voice has no power to utter that which I think. No, not if I had a thousand mouths and so many tongues. However, as a good religious person and, according to my estate, I will always keep you in remembrance and close you within my breast.” When I had ended my prayer, I went to embrace the great priest Mithras, my spiritual father, and to demand his pardon, since I was unable to recompense the good which he had done to me.,After great greeting and thanks I departed from him to visit my parents and friends. And after a while, by the exhortation of the goddess, I made up my packet, and took shipping toward the city of Rome, where (with a favorable wind) I arrived about the twelfth day of December. And the greatest desire I had there was to make my daily prayers to the sovereign goddess Isis. She, because of the place where her temple was built, was called Campensis, and was continually adored of the people of Rome. Although I was her minister and worshipper, I was a stranger to her temple and unknown to her religion there. When a year had gone by, the goddess advised me again to receive this new order and consecration. I marveled greatly what it signified and what should happen, considering that I was a sacred person already.,But it happened that, while I reasoned with myself and while I examined the issue with the priests, there came a new and marvelous thought in my mind. I realized that I was only consecrated to the goddess Isis, but not sacred to the religion of great Osiris, the sovereign father of all the goddesses. Between them, although there was a religious unity and concord, yet there was a great difference of order and ceremony. And because it was necessary that I should likewise be a devotee of Osiris, there was no long delay. For the night after there appeared to me one of that order, covered with linen robes. He held in his hands spears wrapped in ivy and other things not appropriate to declare. Then he left these things in my chamber and, sitting in my seat, recited to me such things as were necessary for the sumptuous banquet for my initiation. And so that I might know him again, he showed me how the ankle of his left foot was somewhat maimed, which gave him a slight limp.Afterwards I manifestly knew the will of the god Osiris. When matins ended, I went from one priest to another to find the one who had the halting mark on his foot, according to my vision. At length I found it true. I perceived one of the company of the priests who had not only the token of his foot, but the stature and habit of his body, resembling in every point the man who appeared in the nigh. He was called Asinius Marcellus, a name appropriate to my transformation. By and by I went to him and he knew well enough all the matter. He had been admonished by a similar precept in the night. For the night before, as he dressed the flowers and garlands about the head of the god Osiris, he understood from the mouth of the image (which told the predestinations of all men) how the god had sent him a poor man of Madauros. To this man the priest was supposed to minister his sacraments so that he could receive a reward by divine providence, and the other glory for his virtuous studies.,Thus I was initiated into the religion, but my desire was delayed by reason of my poverty. I had spent a great part of my goods in travel and peregrination, but most of all the cost of living in the city of Rome had dwindled my resources. In the end, being often stirred forward with great trouble of mind, I was forced to sell my robe for a little money which was nevertheless sufficient for all my affairs. Then the priest spoke to me saying, “How is it that for a little pleasure you are not afraid to sell your vestments, yet when you enter into such great ceremonies you fear to fall into poverty? Prepare yourself and abstain from all animal meats, beasts and fish.” In the meantime I frequented the sacrifices of Serapis, which were done in the night. This gave me great comfort to my peregrination, and ministered to me more plentiful living since I gained some money by pleading in the courts in the Latin language.,Immediately afterwards I was called upon by the god Osiris and admonished to receive a third order of religion. Then I was greatly astonished, because I could not tell what this new vision signified or what the intent of the celestial god was. I began to suspect the former priests of having given me ill counsel, and I feared that they had not faithfully instructed me. While I was, as it were, incensed because of this, the god Osiris appeared to me the following night and gave me admonition, saying, “There is no reason why you should be afraid of these many orders of religion, or that something has been omitted. You should rather rejoice since as it has pleased the gods to call upon you three times, whereas most do not achieve the order even once. Wherefore you should think yourself happy because of our great benefits. And know that the initiation which you must now receive is most necessary if you mean to persevere in the worship of the goddess. You will be able to participate in solemnity on the festival day adorned in the blessed habit. This shall be a glory and source of renown for you.,In this way the divine majesty persuaded me in my sleep. Whereupon I went to the priest and declared all that I had seen. Then I fasted for ten days, according to the custom, and of my own free will I abstained longer than I had been commanded. And verily I did not repent of the pain I had gone through and of the charges I had undertaken. This was because the divine providence had seen to it that I gained much money in pleading of causes. Finally, after a few days, the great god Osiris appeared to me at night, not disguised in any other form, but in his own essence. He commanded me to be an advocate in the court, and not fear the slander and envy of ill persons who begrudged me by for the religion which I had attained by much labor. Moreover, he would not suffer that I should be any longer of the number of his priests, but he allotted me to one of the higher positions. And after he appointed me a place within the ancient temple, which had been erected in the time of Sulla, I executed my office in great joy and with a shaved head. |
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| 35. Festus Sextus Pompeius, De Verborum Significatione, 228l, 496l (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 27 |
| 36. Scriptores Historiae Augustae, Aurelian, 28.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 27 |
| 37. Various, Anthologia Planudea, 136-141, 143, 135 Tagged with subjects: •nan Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 35 |
38. Velleius Paterculus, Roman History, 1.11.3-1.11.5 Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 35 | 1.11.3. This is the Metellus Macedonicus who had previously built the portico about the two temples without inscriptions which are now surrounded by the portico of Octavia, and who brought from Macedonia the group of equestrian statues which stand facing the temples, and, even at the present time, are the chief ornament of the place. 4 Tradition hands down the following story of the origin of the group: that Alexander the Great prevailed upon Lysippus, a sculptor unexcelled in works of this sort, to make portrait-statues of the horsemen in his own squadron who had fallen at the river Granicus, and to place his own statue among them. 1.11.5. This same Metellus was the first of all to build a temple of marble, which he erected in the midst of these very monuments, thereby becoming the pioneer in this form of munificence, or shall we call it luxury? One will scarcely find a man of any race, or any age, or any rank, whose happy fortune is comparable with that of Metellus. 6 For, not to mention his surpassing triumphs, the great honours which he held, his supreme position in the state, the length of his life, and the bitter struggles on behalf of the state which he waged with his enemies without damage to his reputation, he reared four sons, saw them all reach man's estate, left them all surviving him and held in the highest honour. 7 These four sons bore the bier of their dead father to its place in front of the rostra; one was an ex-consul and ex-censor, the second an ex-consul, the third was actually consul, and the fourth was then a candidate for the consulship, an office which he duly held. This is assuredly not to die, but rather to pass happily out of life. |
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| 39. Florus Lucius Annaeus, Letters, 1.5.10, 1.22.23 Tagged with subjects: •museum, and national identity Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 17, 24 |
