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subject book bibliographic info
juno Augoustakis (2014), Flavian Poetry and its Greek Past, 33, 34, 35, 36, 44, 61, 62, 63, 64, 65, 66, 67, 68, 141, 142, 143, 294
Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 165, 167, 168, 169, 175, 176, 338
Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 73, 74, 75, 76, 77, 257
Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 224
Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 271
Cairns (1989), Virgil's Augustan Epic. 1, 8, 26, 27, 45, 46, 94, 95, 98, 99, 100, 157, 202, 203, 204
Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 336
Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 25, 138, 157, 203
Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 102
Gorain (2019), Language in the Confessions of Augustine, 10, 125, 158, 195
Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 151, 181, 251, 320
Jenkyns (2013), God, Space, and City in the Roman Imagination, 30, 155, 187, 210, 225, 240, 288, 329
Keith and Myers (2023), Vergil and Elegy. 80, 161, 199, 252, 267, 269, 270, 271, 272, 273, 274, 275, 279, 280, 281, 340, 349, 350
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 60
Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 39, 47, 52, 63, 84, 103, 153, 154, 158, 194, 202, 208, 214
Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 12
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 116, 344, 377, 414
Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 149, 150, 156, 157, 161, 208
Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 88, 89, 127, 170, 171
Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 343, 344, 435
Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 222, 223
Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 38, 39, 66, 82, 85, 86, 106, 115, 117, 154, 188, 189, 193, 194, 199
Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 182
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 27, 29, 30, 60, 75, 77
Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 226, 231, 233, 234
Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174, 321
Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 33, 34, 35, 36, 44, 61, 62, 63, 64, 65, 66, 67, 68, 141, 142, 143, 294
Xinyue (2022), Politics and Divinization in Augustan Poetry, 140, 141, 142
de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 182, 550, 556, 562, 564, 566, 567, 583, 584, 585, 586
juno, aen. Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 21, 56, 57, 86, 93, 99, 100, 140, 148, 163
juno, aeneid, vergil Walter (2020), Time in Ancient Stories of Origin, 158, 160, 165, 171, 172, 173
juno, also hera Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 144, 145, 149, 153, 154, 159, 160, 162, 164, 165, 166, 167, 173, 182, 218, 307
juno, and greeks and trojans Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 262
juno, and hercules Putnam et al. (2023), The Poetic World of Statius' Silvae, 100, 118, 126, 134
juno, anger of Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 167, 226, 227, 229, 236, 237, 238
Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 192, 193, 277, 292
juno, arg. Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 56, 57, 92, 93, 98, 99, 103, 104, 109, 110, 111, 112, 113, 115, 118, 119, 120, 121, 122, 123, 125
juno, as female counterpart to genius and genius Mueller (2002), Roman Religion in Valerius Maximus, 25
juno, at croton, temple, of Mueller (2002), Roman Religion in Valerius Maximus, 36
juno, at lanuvium Jim (2022), Saviour Gods and Soteria in Ancient Greece, 253
juno, at lanuvium, conservator Jim (2022), Saviour Gods and Soteria in Ancient Greece, 252
juno, at lanuvium, salutaris Jim (2022), Saviour Gods and Soteria in Ancient Greece, 71
juno, at lanuvium, servator Jim (2022), Saviour Gods and Soteria in Ancient Greece, 251, 252
juno, baton, his Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 268
juno, capitoline triad Jenkyns (2013), God, Space, and City in the Roman Imagination, 26, 33, 225, 288, 303
juno, concord, of jupiter and Cairns (1989), Virgil's Augustan Epic. 98, 99
juno, covella Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 24, 25
juno, equated with isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 152, 156
juno, gods/goddesses Mackey (2022), Belief and Cult: Rethinking Roman Religion, 90, 91, 286
juno, grove of julian Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 148
juno, hannibal, and Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 142
juno, her temple at ardea Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 117, 128
juno, her temple at carthage Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 209
juno, hera Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 65, 75, 77, 81, 82, 95, 135, 139, 142, 155, 162, 174
juno, hera, see also Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 174
juno, hymn Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 67
juno, in malta, temple, of Mueller (2002), Roman Religion in Valerius Maximus, 39
juno, in the aeneid Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 94, 98, 105, 106, 107, 118, 133, 136, 142, 174, 210, 227, 237, 248, 261, 262, 263, 264, 265, 266, 267, 268, 279
juno, jupiter, vs. Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 261, 262, 263, 264, 265, 266, 267, 268
juno, lacinia Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 235
juno, lacinia in locri, temple, of Mueller (2002), Roman Religion in Valerius Maximus, 35, 36
juno, lacinia, pity of Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 237
juno, lucina Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 221, 222, 223, 228
Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 84
juno, lucina and diana lucifera, faustina the younger, annia galeria faustina, association with Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 221, 223
juno, lucina motifs, coinage Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 221, 222, 223, 228
juno, lucina, cult of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 404
juno, lucina, juno Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 32
juno, ludovisi Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 37
juno, luperca Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 54
juno, mater regina Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
juno, men, and Mueller (2002), Roman Religion in Valerius Maximus, 21, 22, 23, 201
juno, moneta Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 344
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 40
juno, moneta, rome, temple of Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 77, 187
juno, moneta, temple of Jenkyns (2013), God, Space, and City in the Roman Imagination, 227
juno, moneta, temple, of Mueller (2002), Roman Religion in Valerius Maximus, 32, 33, 34, 35
juno, moneta, temples, of Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 40
juno, moon phases and Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 24, 25, 27, 28, 29, 30, 40, 60, 72, 77
juno, of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 563, 642
juno, of veii Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 34
juno, on capitoline Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 307
juno, on samos, temple of Jenkyns (2013), God, Space, and City in the Roman Imagination, 261
juno, on the aventine, rome, temple of Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 34, 182
juno, polyclitus, his Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 103, 110
juno, pun. Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 86, 87, 88, 92, 93, 138, 154, 155, 163, 164, 180
juno, reconciliation Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 5, 6, 201, 228
juno, regina Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 194, 242
Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 67
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 414
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 100, 126
Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 166, 167
juno, regina, as tanit Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 200
juno, regina, divine support, by Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 194
juno, regina, livius andronicus, hymn to Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 67
juno, regina, rome, temple of Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 41, 258, 262
juno, regina, temple of Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 112
juno, regina, temples, of Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 100
juno, regina, vs. jupiter Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 261, 262, 263, 264, 265, 266, 267, 268
juno, rome, ludovisi, palazzo altemps Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 37
juno, rome, temple of lucina, lotus trees in Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 215
juno, rome, temple of moneta, and the lentei libri Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 148
juno, samos, temple of Jenkyns (2013), God, Space, and City in the Roman Imagination, 261
juno, sen. herc. fur. Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 56, 57
juno, shrines of Jenkyns (2013), God, Space, and City in the Roman Imagination, 27, 136
juno, sororia Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 181
juno, sospes, rome, temple of Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 295
juno, sospita Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 187, 232
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 72, 89
juno, sospita, temples, of Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 186, 187, 232
juno, temple of Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 121, 131, 224, 241, 248, 261, 284, 285
Jenkyns (2013), God, Space, and City in the Roman Imagination, 156
Putnam et al. (2023), The Poetic World of Statius' Silvae, 3, 4, 95, 99, 100, 133, 134, 191
juno, temple of juno Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 167
juno, temples of Jenkyns (2013), God, Space, and City in the Roman Imagination, 30, 261, 287, 332
juno, temples, of Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 75
juno, theb. Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 139, 148
juno, to some, isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 152, 156
juno, victims of greek literature and practice Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 196
juno, women, and Mueller (2002), Roman Religion in Valerius Maximus, 21, 22, 23
juno/hera DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 150, 151, 185, 213, 214
Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 47, 70, 75, 91, 105, 141, 160, 172, 175, 188, 189, 190, 194, 195, 196, 200, 219, 221, 256, 260
juno’s, anger, aeneas, victim of Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 236
juno’s, anger, troy/trojans, victims of Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 227
juno’s, statue in rome, temple of jupiter stator Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 259
juno’s, temple at carthage, vergil, on Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 112

List of validated texts:
41 validated results for "juno"
1. Homer, Iliad, 1.3-1.4, 2.507, 5.416-5.430, 14.153-14.255, 14.260-14.351, 15.185-15.189 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Juno • Juno (Hera),, judgment of Paris and shame of • Juno (also Hera) • Juno, Iliadic orientation • Juno, Jupiter’s opponent/sister/spouse • Juno, goddess of marriage • narrators, rival, Juno

 Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 75; Cairns (1989), Virgil's Augustan Epic. 202, 204; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 46, 52, 53, 54, 56, 62, 65, 70, 145, 147, 247, 283; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 143; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 159; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 51; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193

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1.3 πολλὰς δʼ ἰφθίμους ψυχὰς Ἄϊδι προΐαψεν 1.4 ἡρώων, αὐτοὺς δὲ ἑλώρια τεῦχε κύνεσσιν
2.507 οἵ τε πολυστάφυλον Ἄρνην ἔχον, οἵ τε Μίδειαν
5.416 ἦ ῥα καὶ ἀμφοτέρῃσιν ἀπʼ ἰχῶ χειρὸς ὀμόργνυ· 5.417 ἄλθετο χείρ, ὀδύναι δὲ κατηπιόωντο βαρεῖαι. 5.418 αἳ δʼ αὖτʼ εἰσορόωσαι Ἀθηναίη τε καὶ Ἥρη 5.419 κερτομίοις ἐπέεσσι Δία Κρονίδην ἐρέθιζον. 5.420 τοῖσι δὲ μύθων ἦρχε θεὰ γλαυκῶπις Ἀθήνη· 5.421 Ζεῦ πάτερ ἦ ῥά τί μοι κεχολώσεαι ὅττι κεν εἴπω; 5.422 ἦ μάλα δή τινα Κύπρις Ἀχαιϊάδων ἀνιεῖσα 5.423 Τρωσὶν ἅμα σπέσθαι, τοὺς νῦν ἔκπαγλα φίλησε, 5.424 τῶν τινα καρρέζουσα Ἀχαιϊάδων ἐϋπέπλων 5.425 πρὸς χρυσῇ περόνῃ καταμύξατο χεῖρα ἀραιήν. 5.426 ὣς φάτο, μείδησεν δὲ πατὴρ ἀνδρῶν τε θεῶν τε, 5.427 καί ῥα καλεσσάμενος προσέφη χρυσῆν Ἀφροδίτην· 5.428 οὔ τοι τέκνον ἐμὸν δέδοται πολεμήϊα ἔργα, 5.429 ἀλλὰ σύ γʼ ἱμερόεντα μετέρχεο ἔργα γάμοιο, 5.430 ταῦτα δʼ Ἄρηϊ θοῷ καὶ Ἀθήνῃ πάντα μελήσει.
14.153 Ἥρη δʼ εἰσεῖδε χρυσόθρονος ὀφθαλμοῖσι 14.154 στᾶσʼ ἐξ Οὐλύμποιο ἀπὸ ῥίου· αὐτίκα δʼ ἔγνω 14.155 τὸν μὲν ποιπνύοντα μάχην ἀνὰ κυδιάνειραν 14.156 αὐτοκασίγνητον καὶ δαέρα, χαῖρε δὲ θυμῷ· 14.157 Ζῆνα δʼ ἐπʼ ἀκροτάτης κορυφῆς πολυπίδακος Ἴδης 14.158 ἥμενον εἰσεῖδε, στυγερὸς δέ οἱ ἔπλετο θυμῷ. 14.159 μερμήριξε δʼ ἔπειτα βοῶπις πότνια Ἥρη 14.160 ὅππως ἐξαπάφοιτο Διὸς νόον αἰγιόχοιο· 14.161 ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλὴ 14.162 ἐλθεῖν εἰς Ἴδην εὖ ἐντύνασαν ἓ αὐτήν, 14.163 εἴ πως ἱμείραιτο παραδραθέειν φιλότητι 14.164 ᾗ χροιῇ, τῷ δʼ ὕπνον ἀπήμονά τε λιαρόν τε 14.165 χεύῃ ἐπὶ βλεφάροισιν ἰδὲ φρεσὶ πευκαλίμῃσι. 14.166 βῆ δʼ ἴμεν ἐς θάλαμον, τόν οἱ φίλος υἱὸς ἔτευξεν 14.167 Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσε 14.168 κληῗδι κρυπτῇ, τὴν δʼ οὐ θεὸς ἄλλος ἀνῷγεν· 14.169 ἔνθʼ ἥ γʼ εἰσελθοῦσα θύρας ἐπέθηκε φαεινάς. 14.170 ἀμβροσίῃ μὲν πρῶτον ἀπὸ χροὸς ἱμερόεντος 14.171 λύματα πάντα κάθηρεν, ἀλείψατο δὲ λίπʼ ἐλαίῳ 14.172 ἀμβροσίῳ ἑδανῷ, τό ῥά οἱ τεθυωμένον ἦεν· 14.173 τοῦ καὶ κινυμένοιο Διὸς κατὰ χαλκοβατὲς δῶ 14.174 ἔμπης ἐς γαῖάν τε καὶ οὐρανὸν ἵκετʼ ἀϋτμή. 14.175 τῷ ῥʼ ἥ γε χρόα καλὸν ἀλειψαμένη ἰδὲ χαίτας 14.176 πεξαμένη χερσὶ πλοκάμους ἔπλεξε φαεινοὺς 14.177 καλοὺς ἀμβροσίους ἐκ κράατος ἀθανάτοιο. 14.178 ἀμφὶ δʼ ἄρʼ ἀμβρόσιον ἑανὸν ἕσαθʼ, ὅν οἱ Ἀθήνη 14.179 ἔξυσʼ ἀσκήσασα, τίθει δʼ ἐνὶ δαίδαλα πολλά· 14.180 χρυσείῃς δʼ ἐνετῇσι κατὰ στῆθος περονᾶτο. 14.181 ζώσατο δὲ ζώνῃ ἑκατὸν θυσάνοις ἀραρυίῃ, 14.182 ἐν δʼ ἄρα ἕρματα ἧκεν ἐϋτρήτοισι λοβοῖσι 14.183 τρίγληνα μορόεντα· χάρις δʼ ἀπελάμπετο πολλή. 14.184 κρηδέμνῳ δʼ ἐφύπερθε καλύψατο δῖα θεάων 14.185 καλῷ νηγατέῳ· λευκὸν δʼ ἦν ἠέλιος ὥς· 14.186 ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα. 14.187 αὐτὰρ ἐπεὶ δὴ πάντα περὶ χροῒ θήκατο κόσμον 14.188 βῆ ῥʼ ἴμεν ἐκ θαλάμοιο, καλεσσαμένη δʼ Ἀφροδίτην 14.189 τῶν ἄλλων ἀπάνευθε θεῶν πρὸς μῦθον ἔειπε· 14.190 ἦ ῥά νύ μοί τι πίθοιο φίλον τέκος ὅττί κεν εἴπω, 14.191 ἦέ κεν ἀρνήσαιο κοτεσσαμένη τό γε θυμῷ, 14.192 οὕνεκʼ ἐγὼ Δαναοῖσι, σὺ δὲ Τρώεσσιν ἀρήγεις; 14.193 τὴν δʼ ἠμείβετʼ ἔπειτα Διὸς θυγάτηρ Ἀφροδίτη· 14.194 Ἥρη πρέσβα θεὰ θύγατερ μεγάλοιο Κρόνοιο 14.195 αὔδα ὅ τι φρονέεις· τελέσαι δέ με θυμὸς ἄνωγεν, 14.196 εἰ δύναμαι τελέσαι γε καὶ εἰ τετελεσμένον ἐστίν. 14.197 τὴν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.198 δὸς νῦν μοι φιλότητα καὶ ἵμερον, ᾧ τε σὺ πάντας 14.199 δαμνᾷ ἀθανάτους ἠδὲ θνητοὺς ἀνθρώπους. 14.200 εἶμι γὰρ ὀψομένη πολυφόρβου πείρατα γαίης, 14.201 Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.202 οἵ μʼ ἐν σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον 14.203 δεξάμενοι Ῥείας, ὅτε τε Κρόνον εὐρύοπα Ζεὺς 14.204 γαίης νέρθε καθεῖσε καὶ ἀτρυγέτοιο θαλάσσης· 14.205 τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· 14.206 ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται 14.207 εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. 14.208 εἰ κείνω ἐπέεσσι παραιπεπιθοῦσα φίλον κῆρ 14.209 εἰς εὐνὴν ἀνέσαιμι ὁμωθῆναι φιλότητι, 14.210 αἰεί κέ σφι φίλη τε καὶ αἰδοίη καλεοίμην. 14.211 τὴν δʼ αὖτε προσέειπε φιλομειδὴς Ἀφροδίτη· 14.212 οὐκ ἔστʼ οὐδὲ ἔοικε τεὸν ἔπος ἀρνήσασθαι· 14.213 Ζηνὸς γὰρ τοῦ ἀρίστου ἐν ἀγκοίνῃσιν ἰαύεις. 14.214 ἦ, καὶ ἀπὸ στήθεσφιν ἐλύσατο κεστὸν ἱμάντα 14.215 ποικίλον, ἔνθα δέ οἱ θελκτήρια πάντα τέτυκτο· 14.216 ἔνθʼ ἔνι μὲν φιλότης, ἐν δʼ ἵμερος, ἐν δʼ ὀαριστὺς 14.217 πάρφασις, ἥ τʼ ἔκλεψε νόον πύκα περ φρονεόντων. 14.218 τόν ῥά οἱ ἔμβαλε χερσὶν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε· 14.219 τῆ νῦν τοῦτον ἱμάντα τεῷ ἐγκάτθεο κόλπῳ 14.220 ποικίλον, ᾧ ἔνι πάντα τετεύχαται· οὐδέ σέ φημι 14.221 ἄπρηκτόν γε νέεσθαι, ὅ τι φρεσὶ σῇσι μενοινᾷς. 14.222 ὣς φάτο, μείδησεν δὲ βοῶπις πότνια Ἥρη, 14.223 μειδήσασα δʼ ἔπειτα ἑῷ ἐγκάτθετο κόλπῳ. 14.224 ἣ μὲν ἔβη πρὸς δῶμα Διὸς θυγάτηρ Ἀφροδίτη, 14.225 Ἥρη δʼ ἀΐξασα λίπεν ῥίον Οὐλύμποιο, 14.226 Πιερίην δʼ ἐπιβᾶσα καὶ Ἠμαθίην ἐρατεινὴν 14.227 σεύατʼ ἐφʼ ἱπποπόλων Θρῃκῶν ὄρεα νιφόεντα 14.228 ἀκροτάτας κορυφάς· οὐδὲ χθόνα μάρπτε ποδοῖιν· 14.229 ἐξ Ἀθόω δʼ ἐπὶ πόντον ἐβήσετο κυμαίνοντα, 14.230 Λῆμνον δʼ εἰσαφίκανε πόλιν θείοιο Θόαντος. 14.231 ἔνθʼ Ὕπνῳ ξύμβλητο κασιγνήτῳ Θανάτοιο, 14.232 ἔν τʼ ἄρα οἱ φῦ χειρὶ ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.233 Ὕπνε ἄναξ πάντων τε θεῶν πάντων τʼ ἀνθρώπων, 14.234 ἠμὲν δή ποτʼ ἐμὸν ἔπος ἔκλυες, ἠδʼ ἔτι καὶ νῦν 14.235 πείθευ· ἐγὼ δέ κέ τοι ἰδέω χάριν ἤματα πάντα. 14.236 κοίμησόν μοι Ζηνὸς ὑπʼ ὀφρύσιν ὄσσε φαεινὼ 14.237 αὐτίκʼ ἐπεί κεν ἐγὼ παραλέξομαι ἐν φιλότητι. 14.238 δῶρα δέ τοι δώσω καλὸν θρόνον ἄφθιτον αἰεὶ 14.239 χρύσεον· Ἥφαιστος δέ κʼ ἐμὸς πάϊς ἀμφιγυήεις 14.240 τεύξειʼ ἀσκήσας, ὑπὸ δὲ θρῆνυν ποσὶν ἥσει, 14.241 τῷ κεν ἐπισχοίης λιπαροὺς πόδας εἰλαπινάζων. 14.242 τὴν δʼ ἀπαμειβόμενος προσεφώνεε νήδυμος Ὕπνος· 14.244 ἄλλον μέν κεν ἔγωγε θεῶν αἰειγενετάων 14.245 ῥεῖα κατευνήσαιμι, καὶ ἂν ποταμοῖο ῥέεθρα 14.246 Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται· 14.247 Ζηνὸς δʼ οὐκ ἂν ἔγωγε Κρονίονος ἆσσον ἱκοίμην 14.248 οὐδὲ κατευνήσαιμʼ, ὅτε μὴ αὐτός γε κελεύοι. 14.249 ἤδη γάρ με καὶ ἄλλο τεὴ ἐπίνυσσεν ἐφετμὴ 14.250 ἤματι τῷ ὅτε κεῖνος ὑπέρθυμος Διὸς υἱὸς 14.251 ἔπλεεν Ἰλιόθεν Τρώων πόλιν ἐξαλαπάξας. 14.252 ἤτοι ἐγὼ μὲν ἔλεξα Διὸς νόον αἰγιόχοιο 14.253 νήδυμος ἀμφιχυθείς· σὺ δέ οἱ κακὰ μήσαο θυμῷ 14.254 ὄρσασʼ ἀργαλέων ἀνέμων ἐπὶ πόντον ἀήτας,
14.260 τὴν ἱκόμην φεύγων, ὃ δʼ ἐπαύσατο χωόμενός περ. 14.261 ἅζετο γὰρ μὴ Νυκτὶ θοῇ ἀποθύμια ἕρδοι. 14.262 νῦν αὖ τοῦτό μʼ ἄνωγας ἀμήχανον ἄλλο τελέσσαι. 14.263 τὸν δʼ αὖτε προσέειπε βοῶπις πότνια Ἥρη· 14.264 Ὕπνε τί ἢ δὲ σὺ ταῦτα μετὰ φρεσὶ σῇσι μενοινᾷς; 14.265 ἦ φῂς ὣς Τρώεσσιν ἀρηξέμεν εὐρύοπα Ζῆν 14.266 ὡς Ἡρακλῆος περιχώσατο παῖδος ἑοῖο; 14.267 ἀλλʼ ἴθʼ, ἐγὼ δέ κέ τοι Χαρίτων μίαν ὁπλοτεράων 14.268 δώσω ὀπυιέμεναι καὶ σὴν κεκλῆσθαι ἄκοιτιν.' '14.270 ὣς φάτο, χήρατο δʼ Ὕπνος, ἀμειβόμενος δὲ προσηύδα· 14.271 ἄγρει νῦν μοι ὄμοσσον ἀάατον Στυγὸς ὕδωρ, 14.272 χειρὶ δὲ τῇ ἑτέρῃ μὲν ἕλε χθόνα πουλυβότειραν, 14.273 τῇ δʼ ἑτέρῃ ἅλα μαρμαρέην, ἵνα νῶϊν ἅπαντες 14.274 μάρτυροι ὦσʼ οἳ ἔνερθε θεοὶ Κρόνον ἀμφὶς ἐόντες, 14.275 ἦ μὲν ἐμοὶ δώσειν Χαρίτων μίαν ὁπλοτεράων 14.276 Πασιθέην, ἧς τʼ αὐτὸς ἐέλδομαι ἤματα πάντα. 14.277 ὣς ἔφατʼ, οὐδʼ ἀπίθησε θεὰ λευκώλενος Ἥρη, 14.278 ὄμνυε δʼ ὡς ἐκέλευε, θεοὺς δʼ ὀνόμηνεν ἅπαντας 14.279 τοὺς ὑποταρταρίους οἳ Τιτῆνες καλέονται. 14.280 αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον, 14.281 τὼ βήτην Λήμνου τε καὶ Ἴμβρου ἄστυ λιπόντε 14.282 ἠέρα ἑσσαμένω ῥίμφα πρήσσοντε κέλευθον. 14.283 Ἴδην δʼ ἱκέσθην πολυπίδακα μητέρα θηρῶν 14.284 Λεκτόν, ὅθι πρῶτον λιπέτην ἅλα· τὼ δʼ ἐπὶ χέρσου 14.285 βήτην, ἀκροτάτη δὲ ποδῶν ὕπο σείετο ὕλη. 14.286 ἔνθʼ Ὕπνος μὲν ἔμεινε πάρος Διὸς ὄσσε ἰδέσθαι 14.287 εἰς ἐλάτην ἀναβὰς περιμήκετον, ἣ τότʼ ἐν Ἴδῃ 14.288 μακροτάτη πεφυυῖα διʼ ἠέρος αἰθέρʼ ἵκανεν· 14.289 ἔνθʼ ἧστʼ ὄζοισιν πεπυκασμένος εἰλατίνοισιν 14.290 ὄρνιθι λιγυρῇ ἐναλίγκιος, ἥν τʼ ἐν ὄρεσσι 14.291 χαλκίδα κικλήσκουσι θεοί, ἄνδρες δὲ κύμινδιν. 14.292 Ἥρη δὲ κραιπνῶς προσεβήσετο Γάργαρον ἄκρον 14.293 Ἴδης ὑψηλῆς· ἴδε δὲ νεφεληγερέτα Ζεύς. 14.294 ὡς δʼ ἴδεν, ὥς μιν ἔρως πυκινὰς φρένας ἀμφεκάλυψεν, 14.295 οἷον ὅτε πρῶτόν περ ἐμισγέσθην φιλότητι 14.296 εἰς εὐνὴν φοιτῶντε, φίλους λήθοντε τοκῆας. 14.297 στῆ δʼ αὐτῆς προπάροιθεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.298 Ἥρη πῇ μεμαυῖα κατʼ Οὐλύμπου τόδʼ ἱκάνεις; 14.299 ἵπποι δʼ οὐ παρέασι καὶ ἅρματα τῶν κʼ ἐπιβαίης. 14.300 τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.301 ἔρχομαι ὀψομένη πολυφόρβου πείρατα γαίης, 14.303 οἵ με σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον· 14.307 ἵπποι δʼ ἐν πρυμνωρείῃ πολυπίδακος Ἴδης 14.308 ἑστᾶσʼ, οἵ μʼ οἴσουσιν ἐπὶ τραφερήν τε καὶ ὑγρήν. 14.309 νῦν δὲ σεῦ εἵνεκα δεῦρο κατʼ Οὐλύμπου τόδʼ ἱκάνω, 14.310 μή πώς μοι μετέπειτα χολώσεαι, αἴ κε σιωπῇ 14.311 οἴχωμαι πρὸς δῶμα βαθυρρόου Ὠκεανοῖο. 14.312 τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.313 Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, 14.314 νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. 14.315 οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316 θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317 οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318 ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319 οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320 ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321 οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322 ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323 οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324 ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· 14.326 οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, 14.327 οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, 14.328 ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ. 14.330 αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες. 14.331 εἰ νῦν ἐν φιλότητι λιλαίεαι εὐνηθῆναι 14.332 Ἴδης ἐν κορυφῇσι, τὰ δὲ προπέφανται ἅπαντα· 14.333 πῶς κʼ ἔοι εἴ τις νῶϊ θεῶν αἰειγενετάων 14.334 εὕδοντʼ ἀθρήσειε, θεοῖσι δὲ πᾶσι μετελθὼν 14.335 πεφράδοι; οὐκ ἂν ἔγωγε τεὸν πρὸς δῶμα νεοίμην 14.336 ἐξ εὐνῆς ἀνστᾶσα, νεμεσσητὸν δέ κεν εἴη. 14.337 ἀλλʼ εἰ δή ῥʼ ἐθέλεις καί τοι φίλον ἔπλετο θυμῷ, 14.338 ἔστιν τοι θάλαμος, τόν τοι φίλος υἱὸς ἔτευξεν 14.339 Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσεν· 14.340 ἔνθʼ ἴομεν κείοντες, ἐπεί νύ τοι εὔαδεν εὐνή. 14.341 τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.342 Ἥρη μήτε θεῶν τό γε δείδιθι μήτέ τινʼ ἀνδρῶν 14.343 ὄψεσθαι· τοῖόν τοι ἐγὼ νέφος ἀμφικαλύψω 14.344 χρύσεον· οὐδʼ ἂν νῶϊ διαδράκοι Ἠέλιός περ, 14.345 οὗ τε καὶ ὀξύτατον πέλεται φάος εἰσοράασθαι. 14.346 ἦ ῥα καὶ ἀγκὰς ἔμαρπτε Κρόνου παῖς ἣν παράκοιτιν· 14.347 τοῖσι δʼ ὑπὸ χθὼν δῖα φύεν νεοθηλέα ποίην, 14.348 λωτόν θʼ ἑρσήεντα ἰδὲ κρόκον ἠδʼ ὑάκινθον 14.349 πυκνὸν καὶ μαλακόν, ὃς ἀπὸ χθονὸς ὑψόσʼ ἔεργε. 14.350 τῷ ἔνι λεξάσθην, ἐπὶ δὲ νεφέλην ἕσσαντο 14.351 καλὴν χρυσείην· στιλπναὶ δʼ ἀπέπιπτον ἔερσαι.
15.185 ὢ πόποι ἦ ῥʼ ἀγαθός περ ἐὼν ὑπέροπλον ἔειπεν 15.186 εἴ μʼ ὁμότιμον ἐόντα βίῃ ἀέκοντα καθέξει. 15.187 τρεῖς γάρ τʼ ἐκ Κρόνου εἰμὲν ἀδελφεοὶ οὓς τέκετο Ῥέα 15.188 Ζεὺς καὶ ἐγώ, τρίτατος δʼ Ἀΐδης ἐνέροισιν ἀνάσσων. 15.189 τριχθὰ δὲ πάντα δέδασται, ἕκαστος δʼ ἔμμορε τιμῆς·'' None		sup>
1.3 The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " "1.4 The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " 2.507 that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each
5.416 /the stately wife of horse-taming Diomedes. 5.419 the stately wife of horse-taming Diomedes. She spake, and with both her hands wiped the ichor from the arm; the arm was restored, and the grievous pains assuaged. But Athene and Hera, as they looked upon her, sought to anger Zeus, son of Cronos, with mocking words. 5.420 And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea, 5.425 he hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.430 and all these things shall be the business of swift Ares and Athene. On this wise spake they one to the other; but Diomedes, good at the war-cry, leapt upon Aeneas, though well he knew that Apollo himself held forth his arms above him; yet had he no awe even of the great god, but was still eager
14.153 even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. 14.154 even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. Now Hera of the golden throne, standing on a peak of Olympus, therefrom had sight of him, and forthwith knew him ' "14.155 as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " "14.159 as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " '14.160 how she might beguile the mind of Zeus that beareth the aegis. And this plan seemed to her mind the best—to go to Ida, when she had beauteously adorned her person, if so be he might desire to lie by her side and embrace her body in love, and she might shed a warm and gentle sleep 14.165 upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors. 14.170 With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. 14.175 Therewith she annointed her lovely body, and she combed her hair, and with her hands pIaited the bright tresses, fair and ambrosial, that streamed from her immortal head. Then she clothed her about in a robe ambrosial, which Athene had wrought for her with cunning skill, and had set thereon broideries full many; 14.180 and she pinned it upon her breast with brooches of gold, and she girt about her a girdle set with an hundred tassels, and in her pierced ears she put ear-rings with three clustering drops; and abundant grace shone therefrom. And with a veil over all did the bright goddess 14.185 veil herself, a fair veil, all glistering, and white was it as the sun; and beneath her shining feet she bound her fair sandals. But when she had decked her body with all adornment, she went forth from her chamber, and calling to her Aphrodite, apart from the other gods, she spake to her, saying: 14.190 Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? 14.194 Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? Then made answer to her Aphrodite, daughter of Zeus:Hera, queenly goddess, daughter of great Cronos, 14.195 peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.200 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.204 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. ' "14.205 Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " "14.209 Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " '14.210 ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.215 curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone, 14.220 curiously-wrought, wherein all things are fashioned; I tell thee thou shalt not return with that unaccomplished, whatsoever in thy heart thou desirest. So spake she, and ox-eyed, queenly Hera smiled, and smiling laid the zone in her bosom.She then went to her house, the daughter of Zeus, Aphrodite, 14.225 but Hera darted down and left the peak of Olympus; on Pieria she stepped and lovely Emathia, and sped over the snowy mountains of the Thracian horsemen, even over their topmost peaks, nor grazed she the ground with her feet; and from Athos she stepped upon the billowy sea, 14.230 and so came to Lemnos, the city of godlike Thoas. There she met Sleep, the brother of Death; and she clasped him by the hand, and spake and addressed him:Sleep, lord of all gods and of all men, if ever thou didst hearken to word of mine, so do thou even now obey, 14.235 and I will owe thee thanks all my days. Lull me to sleep the bright eyes of Zeus beneath his brows, so soon as I shall have lain me by his side in love. And gifts will I give thee, a fair throne, ever imperishable, wrought of gold, that Hephaestus, mine own son, 14.240 the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. 14.244 the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. Then sweet Sleep made answer to her, saying:Hera, queenly goddess, daughter of great Cronos, another of the gods, that are for ever, might I lightly lull to sleep, aye, were it even the streams of the river 14.245 Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson, 14.250 on the day when the glorious son of Zeus, high of heart, sailed forth from Ilios, when he had laid waste the city of the Trojans. I, verily, beguiled the mind of Zeus, that beareth the aegis, being shed in sweetness round about him, and thou didst devise evil in thy heart against his son, when thou hadst roused the blasts of cruel winds over the face of the deep, and thereafter didst bear him away unto well-peopled Cos, far from all his kinsfolk. But Zeus, when he awakened, was wroth, and flung the gods hither and thither about his palace, and me above all he sought, and would have hurled me from heaven into the deep to be no more seen, had Night not saved me—Night that bends to her sway both gods and men.
14.260 To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? 14.265 Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.269 Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.270 So spake she, and Sleep waxed glad, and made answer saying:Come now, swear to me by the inviolable water of Styx, and with one hand lay thou hold of the bounteous earth, and with the other of the shimmering sea, that one and all they may be witnesses betwixt us twain, even the gods that are below with Cronos, 14.275 that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.280 But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land, 14.285 and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir, 14.290 in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about, 14.295 even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.300 Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, 14.304 Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, ' "14.305 ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " "14.309 ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " '14.310 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.314 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; 14.315 for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320 who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: 14.330 Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? 14.334 Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? ' "14.335 Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " "14.339 Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " '14.340 Thither let us go and lay us down, since the couch is thy desire. Then in answer to her spake Zeus, the cloud-gatherer:Hera, fear thou not that any god or man shall behold the thing, with such a cloud shall I enfold thee withal, a cloud of gold. Therethrough might not even Helios discern us twain, 14.345 albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.350 Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew.
15.185 Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.189 Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. ' " None
2. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Juno • Juno (Hera),, ekphrasis linked to temple of • narrators, rival, Juno

 Found in books: Cairns (1989), Virgil's Augustan Epic. 202; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 44, 46, 51, 56, 124, 203; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 130; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 51
3. Herodotus, Histories, 1.31 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Juno • Temple, of Juno Lacinia in Locri • Temple, of Juno at Croton

 Found in books: Mueller (2002), Roman Religion in Valerius Maximus, 36; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 109

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1.31 ὣς δὲ τὰ κατὰ τὸν Τέλλον προετρέψατο ὁ Σόλων τὸν Κροῖσον εἴπας πολλά τε καὶ ὀλβία, ἐπειρώτα τίνα δεύτερον μετʼ ἐκεῖνον ἴδοι, δοκέων πάγχυ δευτερεῖα γῶν οἴσεσθαι. ὃ δʼ εἶπε “Κλέοβίν τε καὶ Βίτωνα. τούτοισι γὰρ ἐοῦσι γένος Ἀργείοισι βίος τε ἀρκέων ὑπῆν, καὶ πρὸς τούτῳ ῥώμη σώματος τοιήδε· ἀεθλοφόροι τε ἀμφότεροι ὁμοίως ἦσαν, καὶ δὴ καὶ λέγεται ὅδε ὁ λόγος. ἐούσης ὁρτῆς τῇ Ἥρῃ τοῖσι Ἀργείοισι ἔδεε πάντως τὴν μητέρα αὐτῶν ζεύγεϊ κομισθῆναι ἐς τὸ ἱρόν, οἱ δέ σφι βόες ἐκ τοῦ ἀγροῦ οὐ παρεγίνοντο ἐν ὥρῃ· ἐκκληιόμενοι δὲ τῇ ὥρῃ οἱ νεηνίαι ὑποδύντες αὐτοὶ ὑπὸ τὴν ζεύγλην εἷλκον τὴν ἅμαξαν, ἐπὶ τῆς ἁμάξης δέ σφι ὠχέετο ἡ μήτηρ· σταδίους δὲ πέντε καὶ τεσσεράκοντα διακομίσαντες ἀπίκοντο ἐς τὸ ἱρόν. ταῦτα δέ σφι ποιήσασι καὶ ὀφθεῖσι ὑπὸ τῆς πανηγύριος τελευτὴ τοῦ βίου ἀρίστη ἐπεγένετο, διέδεξέ τε ἐν τούτοισι ὁ θεὸς ὡς ἄμεινον εἴη ἀνθρώπῳ τεθνάναι μᾶλλον ἢ ζώειν. Ἀργεῖοι μὲν γὰρ περιστάντες ἐμακάριζον τῶν νεηνιέων τὴν ῥώμην, αἱ δὲ Ἀργεῖαι τὴν μητέρα αὐτῶν, οἵων τέκνων ἐκύρησε· ἡ δὲ μήτηρ περιχαρής ἐοῦσα τῷ τε ἔργῳ καὶ τῇ φήμῃ, στᾶσα ἀντίον τοῦ ἀγάλματος εὔχετο Κλεόβι τε καὶ Βίτωνι τοῖσι ἑωυτῆς τέκνοισι, οἵ μιν ἐτίμησαν μεγάλως, τὴν θεὸν δοῦναι τὸ ἀνθρώπῳ τυχεῖν ἄριστον ἐστί. μετὰ ταύτην δὲ τὴν εὐχὴν ὡς ἔθυσάν τε καὶ εὐωχήθησαν, κατακοιμηθέντες ἐν αὐτῷ τῷ ἱρῷ οἱ νεηνίαι οὐκέτι ἀνέστησαν ἀλλʼ ἐν τέλεϊ τούτῳ ἔσχοντο. Ἀργεῖοι δὲ σφέων εἰκόνας ποιησάμενοι ἀνέθεσαν ἐς Δελφοὺς ὡς ἀριστῶν γενομένων.”'' None		sup>
1.31 When Solon had provoked him by saying that the affairs of Tellus were so fortunate, Croesus asked who he thought was next, fully expecting to win second prize. Solon answered, “Cleobis and Biton. ,They were of Argive stock, had enough to live on, and on top of this had great bodily strength. Both had won prizes in the athletic contests, and this story is told about them: there was a festival of Hera in Argos, and their mother absolutely had to be conveyed to the temple by a team of oxen. But their oxen had not come back from the fields in time, so the youths took the yoke upon their own shoulders under constraint of time. They drew the wagon, with their mother riding atop it, traveling five miles until they arrived at the temple. ,When they had done this and had been seen by the entire gathering, their lives came to an excellent end, and in their case the god made clear that for human beings it is a better thing to die than to live. The Argive men stood around the youths and congratulated them on their strength; the Argive women congratulated their mother for having borne such children. ,She was overjoyed at the feat and at the praise, so she stood before the image and prayed that the goddess might grant the best thing for man to her children Cleobis and Biton, who had given great honor to the goddess. ,After this prayer they sacrificed and feasted. The youths then lay down in the temple and went to sleep and never rose again; death held them there. The Argives made and dedicated at Delphi statues of them as being the best of men.” '' None
4. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Juno

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 36, 44, 62, 65; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 36, 44, 62, 65
5. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Juno

 Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 127; Keith and Myers (2023), Vergil and Elegy. 279
6. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Hera (Juno) • Hera (see also Juno) • Juno • Juno (Hera) • Juno (Hera),, ekphrasis linked to temple of • Juno (also Hera) • Juno, Arg.

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 104, 113; Augoustakis (2014), Flavian Poetry and its Greek Past, 33, 142; Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 95; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 130, 147; Keith and Myers (2023), Vergil and Elegy. 279; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 154; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 314; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 174; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 33, 142
7. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Juno • Juno, Regina • Temple of, Juno • temples, of Juno Regina

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 294; Jenkyns (2013), God, Space, and City in the Roman Imagination, 156; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 100; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 294
8. Cicero, On Divination, 1.4, 1.99 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Juno • Juno at Lanuvium • Juno, Sospita • Rome, Temple of Juno Sospes

 Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 253; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 161; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 295; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 72, 89

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1.4 Et cum duobus modis animi sine ratione et scientia motu ipsi suo soluto et libero incitarentur, uno furente, altero somniante, furoris divinationem Sibyllinis maxime versibus contineri arbitrati eorum decem interpretes delectos e civitate esse voluerunt. Ex quo genere saepe hariolorum etiam et vatum furibundas praedictiones, ut Octaviano bello Cornelii Culleoli, audiendas putaverunt. Nec vero somnia graviora, si quae ad rem publicam pertinere visa sunt, a summo consilio neglecta sunt. Quin etiam memoria nostra templum Iunonis Sospitae L. Iulius, qui cum P. Rutilio consul fuit, de senatus sententia refecit ex Caeciliae, Baliarici filiae, somnio.
1.99 Caeciliae Q. filiae somnio modo Marsico bello templum est a senatu Iunoni Sospitae restitutum. Quod quidem somnium Sisenna cum disputavisset mirifice ad verbum cum re convenisse, tum insolenter, credo ab Epicureo aliquo inductus, disputat somniis credi non oportere. Idem contra ostenta nihil disputat exponitque initio belli Marsici et deorum simulacra sudavisse, et sanguinem fluxisse, et discessisse caelum, et ex occulto auditas esse voces, quae pericula belli nuntiarent, et Lanuvii clipeos, quod haruspicibus tristissumum visum esset, a muribus esse derosos.'' None		sup>
1.4 And since they thought that the human mind, when in an irrational and unconscious state, and moving by its own free and untrammelled impulse, was inspired in two ways, the one by frenzy and the other by dreams, and since they believed that the divination of frenzy was contained chiefly in the Sibylline verses, they decreed that ten men should be chosen from the State to interpret those verses. In this same category also were the frenzied prophecies of soothsayers and seers, which our ancestors frequently thought worthy of belief — like the prophecies of Cornelius Culleolus, during the Octavian War. Nor, indeed, were the more significant dreams, if they seemed to concern the administration of public affairs, disregarded by our Supreme Council. Why, even within my own memory, Lucius Julius, who was consul with Publius Rutilius, by a vote of the Senate rebuilt the temple of Juno, the Saviour, in accordance with a dream of Caecilia, daughter of Balearicus. 3
1.4 May I not recall to your memory some stories to be found in the works of Roman and of Greek poets? For example, the following dream of the Vestal Virgin is from Ennius:The vestal from her sleep in fright awokeAnd to the startled maid, whose trembling handsA lamp did bear, thus spoke in tearful tones:O daughter of Eurydice, though whomOur father loved, from my whole frame departsThe vital force. For in my dreams I sawA man of beauteous form, who bore me offThrough willows sweet, along the fountains brink,To places strange. And then, my sister dear,Alone, with halting step and longing heart,I seemed to wander, seeking thee in vain;There was no path to make my footing sure.
1.99 In recent times, during the Marsian war, the temple of Juno Sospita was restored because of a dream of Caecilia, the daughter of Quintus Caecilius Metellus. This is the same dream that Sisenna discussed as marvellous, in that its prophecies were fulfilled to the letter, and yet later — influenced no doubt by some petty Epicurean — he goes on inconsistently to maintain that dreams are not worthy of belief. This writer, however, has nothing to say against prodigies; in fact he relates that, at the outbreak of the Marsian War, the statues of the gods dripped with sweat, rivers ran with blood, the heavens opened, voices from unknown sources were heard predicting dangerous wars, and finally — the sign considered by the soothsayers the most ominous of all — the shields at Lanuvium were gnawed by mice.'' None
9. Cicero, On The Nature of The Gods, 2.62, 2.66, 3.39 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Juno • Juno Ludovisi • Juno at Lanuvium, servator • Rome, Juno Ludovisi, Palazzo Altemps

 Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 102; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 251; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 128; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 37; Xinyue (2022), Politics and Divinization in Augustan Poetry, 140

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2.62 Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life.
2.66 "The air, lying between the sea and sky, is according to the Stoic theory deified under the name belonging to Juno, sister and wife of Jove, because it resembles and is closely connected with the aether; they made it female and assigned it to Juno because of its extreme softness. (The name of Juno however I believe to be derived from iuvare \'to help\'). There remained water and earth, to complete the fabled partition of the three kingdoms. Accordingly the second kingdom, the entire realm of the sea, was assigned to Neptune, Jove\'s brother as they hold; his name is derived from nare \'to swim,\' with a slight alteration of the earlier letters and with the suffix seen in Portunus (the harbour god), derived from portus \'a harbour.\' The entire bulk and substance of the earth was dedicated to father Dis (that is, Dives, \'the rich,\' and so in Greek Plouton), because all things fall back into the earth and also arise from the earth. He is said to have married Proserpina (really a Greek name, for she is the same as the goddess called Persephone in Greek) — they think that she represents the seed of corn, and fable that she was hidden away, and sought for by her mother.
3.39 God then is neither rational nor possessed of any of the virtues: but such a god is inconceivable! "In fact, when I reflect upon the utterances of the Stoics, I cannot despise the stupidity of the vulgar and the ignorant. With the ignorant you get superstitions like the Syrians\' worship of a fish, and the Egyptian\'s deification of almost every species of animal; nay, even in Greece they worship a number of deified human beings, Alabandus at Alabanda, Tennes at Tenedos, Leucothea, formerly Ino, and her son Palaemon throughout the whole of Greece, as also Hercules, Aesculapius, the sons of Tyndareus; and with our own people Romulus and many others, who are believed to have been admitted to celestial citizenship in recent times, by a sort of extension of the franchise!'' None
10. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Juno

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 36; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 36
11. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Juno • Juno, Capitoline Triad • Juno, temples of • Polyclitus, his Juno • Samos, Temple of Juno • Temple of Juno on Samos

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 225, 261; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 45; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 110
12. Catullus, Poems, 64.52-64.57, 64.221, 64.249-64.250 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Juno • Juno (Hera),, ekphrasis linked to temple of

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 68; Augoustakis et al. (2021), Fides in Flavian Literature, 98; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 130; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 68; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 564

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64.52 Here upon Dia's strand wave-resot, ever-regarding" '64.53 Theseus borne from sight outside by fleet of the fleetest, 64.54 Stands Ariadne with heart full-filled with furies unbated,' "64.55 Nor can her sense as yet believe she 'spies the espied," '64.56 When like one that awakes new roused from slumber deceptive, 64.57 Sees she her hapless self lone left on loneliest sandbank:
64.221 Nor will I send you forth with joy that gladdens my bosom,
64.249 She too gazing in grief at the kelson vanishing slowly, 64.250 Self-wrapt, manifold cares revolved in spirit perturbed. ON ANOTHER PART OF THE COVERLET' " None
13. Diodorus Siculus, Historical Library, 4.40.1-4.40.3, 4.40.5, 4.41.1-4.41.3, 4.43.1-4.43.4 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Juno

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 141, 142, 143; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 141, 142, 143

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4.40.1 \xa0As for the Argonauts, since Heracles joined them in their campaign, it may be appropriate to speak of them in this connection. This is the account which is given: â\x80\x94 Jason was the son of Aeson and the nephew through his father of Pelias, the king of the Thessalians, and excelling as he did above those of his years in strength of body and nobility of spirit he was eager to accomplish a deed worthy of memory. 4.40.2 \xa0And since he observed that of the men of former times Perseus and certain others had gained glory which was held in everlasting remembrance from the campaigns which they had waged in foreign lands and the hazard attending the labours they had performed, he was eager to follow the examples they had set. As a consequence he revealed his undertaking to the king and quickly received his approval. It was not so much that Pelias was eager to bring distinction to the youth that he hoped that in the hazardous expeditions he would lose his life; 4.40.3 \xa0for he himself had been deprived by nature of any male children and was fearful that his brother, with his son to aid him, would make an attempt upon the kingdom. Hiding, however, this suspicion and promising to supply everything which would be needed for the expedition, he urged Jason to undertake an exploit by sailing to Colchis after the renowned golden-fleeced skin of the ram.
4.40.5 \xa0Jason, who was eager for glory, recognizing that the labour was difficult of accomplishment and yet not altogether impossible, and concluding that for this very reason the greater renown would attach to himself, made ready everything needed for the undertaking.
4.41.1 \xa0First of all, in the vicinity of Mount Pelion he built a ship which far surpassed in its size and in its equipment in general any vessel known in those days, since the men of that time put to sea on rafts or in very small boats. Consequently those who saw the ship at the time were greatly astonished, and when the report was noised about throughout Greece both of the exploit of the enterprise of building the ship, no small number of the youths of prominence were eager to take part in the expedition. 4.41.2 \xa0Jason, then, after he had launched the ship and fitted it out in brilliant fashion with everything which would astonish the mind, picked out the most renowned chieftains from those who were eager to share his plan, with the result that the whole number of those in his company amounted to fifty-four. of these the most famous were Castor and Polydeuces, Heracles and Telamon, Orpheus and Atalantê the daughter of Schoeneus, and the sons of Thespius, and the leader himself who was setting out on the voyage to Colchis. 4.41.3 \xa0The vessel was called Argo after Argus, as some writers of myths record, who was the master-builder of the ship and went along on the voyage in order to repair the parts of the vessel as they were strained from time to time, but, as some say, after its exceeding great swiftness, since the ancients called what is swift Argos. Now after the chieftains had gathered together they chose Heracles to be their general, preferring him because of his courage.
4.43.1 \xa0But there came on a great storm and the chieftains had given up hope of being saved, when Orpheus, they say, who was the only one on shipboard who had ever been initiated in the mysteries of the deities of Samothrace, offered to these deities the prayers for their salvation. 4.43.2 \xa0And immediately the wind died down and two stars fell over the heads of the Dioscori, and the whole company was amazed at the marvel which had taken place and concluded that they had been rescued from their perils by an act of Providence of the gods. For this reason, the story of this reversal of fortune for the Argonauts has been handed down to succeeding generations, and sailors when caught in storms always direct their prayers to the deities of Samothrace and attribute the appearance of the two stars to the epiphany of the Dioscori. 4.43.3 \xa0At that time, however, the tale continues, when the storm had abated, the chieftains landed in Thrace on the country which was ruled by Phineus. Here they came upon two youths who by way of punishment had been shut within a burial vault where they were being subjected to continual blows of the whip; these were sons of Phineus and Cleopatra, who men said was born of Oreithyïa, the daughter of Erechtheus, and Boreas, and had unjustly been subjected to such a punishment because of the unscrupulousness and lying accusations of their mother-inâ\x80\x91law. 4.43.4 \xa0For Phineus had married Idaea, the daughter of Dardanus the king of the Scythians, and yielding to her every desire out of his love for her he had believed her charge that his sons by an earlier marriage had insolently offered violence to their mother-inâ\x80\x91law out of a desire to please their mother.'' None
14. Ovid, Ars Amatoria, 2.740 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Juno

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 294; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 294

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2.740 rend='' None		sup>
2.740 Or plough the seas, or cultivate the land,'' None
15. Ovid, Fasti, 2.563, 2.671-2.672, 3.850, 6.541-6.550, 6.613-6.626, 6.637-6.638 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Greek literature and practice, Juno, victims of • Juno • Juno Moneta, Temple of • Juno Regina • Juno, Capitoline Triad • Juno, Mater Regina • Juno, Sospita • Juno, her temple at Ardea • Juno/Hera • Rome, Temple of Juno Regina • Temple of Juno Moneta • divine support, by Juno Regina • moon phases and Juno • temples, of Juno

 Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 194; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 157; Jenkyns (2013), God, Space, and City in the Roman Imagination, 227, 303; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 172, 188, 189, 190, 194, 195, 196, 200, 260; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 41, 117; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 30, 72, 75

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2.563 di quoque templorum foribus celentur opertis,
2.671 nunc quoque, se supra ne quid nisi sidera cernat, 2.672 exiguum templi tecta foramen habent.
3.850 admonet et forti sacrificare deae.
6.541 laeta canam, gaude, defuncta laboribus Ino, 6.542 dixit ‘et huic populo prospera semper ades. 6.543 numen eris pelagi, natum quoque pontus habebit. 6.544 in vestris aliud sumite nomen aquis: 6.545 Leucothea Grais, Matuta vocabere nostris; 6.546 in portus nato ius erit omne tuo, 6.547 quem nos Portunum, sua lingua Palaemona dicet. 6.548 ite, precor, nostris aequus uterque locis!’ 6.549 annuerat, promissa fides, posuere labores, 6.550 nomina mutarunt: hic deus, illa dea est.
6.613 signum erat in solio residens sub imagine Tulli; 6.614 dicitur hoc oculis opposuisse manum, 6.615 et vox audita est ‘voltus abscondite nostros, 6.616 ne natae videant ora nefanda meae.’ 6.617 veste data tegitur, vetat hanc Fortuna moveri 6.618 et sic e templo est ipsa locuta suo: 6.619 ‘ore revelato qua primum luce patebit 6.620 Servius, haec positi prima pudoris erit.’ 6.621 parcite, matronae, vetitas attingere vestes: 6.622 sollemni satis est voce movere preces, 6.623 sitque caput semper Romano tectus amictu, 6.624 qui rex in nostra septimus urbe fuit. 6.625 arserat hoc templum, signo tamen ille pepercit 6.626 ignis: opem nato Mulciber ipse tulit,
6.637 Te quoque magnifica, Concordia, dedicat aede 6.638 Livia, quam caro praestitit ipsa viro.'' None		sup>
2.563 And hide the gods, closing those revealing temple doors,
2.671 Even now there’s a small hole in the temple roof, 2.672 So he can see nothing above him but stars.
3.850 Now you can turn your face to the Sun and say:
6.541 And holier she’d become than a moment before. 6.542 ‘I sing good news, Ino,’ she said, ‘your trials are over, 6.543 Be a blessing to your people for evermore. 6.544 You’ll be a sea goddess, and your son will inhabit ocean. 6.545 Take different names now, among your own waves: 6.546 Greeks will call you Leucothea, our people Matuta: 6.547 Your son will have complete command of harbours, 6.548 We’ll call him Portunus, Palaemon in his own tongue. 6.549 Go, and both be friends, I beg you, of our country!’ 6.550 Ino nodded, and gave her promise. Their trials were over,
6.613 Yet she still dared to visit her father’s temple, 6.614 His monument: what I tell is strange but true. 6.615 There was a statue enthroned, an image of Servius: 6.616 They say it put a hand to its eyes, 6.617 And a voice was heard: ‘Hide my face, 6.618 Lest it view my own wicked daughter.’ 6.619 It was veiled by cloth, Fortune refused to let the robe 6.620 Be removed, and she herself spoke from her temple: 6.621 ‘The day when Servius’ face is next revealed, 6.622 Will be a day when shame is cast aside.’ 6.623 Women, beware of touching the forbidden cloth, 6.624 (It’s sufficient to utter prayers in solemn tones) 6.625 And let him who was the City’s seventh king 6.626 Keep his head covered, forever, by this veil.
6.637 His father showed his paternity by touching the child’ 6.638 Head with fire, and a cap of flames glowed on his hair.'' None
16. Ovid, Metamorphoses, 3.413, 4.320-4.321, 15.670-15.680 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Juno • Juno / Hera • Jupiter / Zeus, as Juno’s husband • men, and Juno

 Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 134; Keith and Myers (2023), Vergil and Elegy. 275; Mayor (2017), Religion and Memory in Tacitus’ Annals, 178; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 12; Mueller (2002), Roman Religion in Valerius Maximus, 201; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 116

sup>4.321 esse deus, seu tu deus es, potes esse Cupido,
15.670 in serpente deus praenuntia sibila misit 15.671 adventuque suo signumque arasque foresque 15.672 marmoreumque solum fastigiaque aurea movit 15.673 pectoribusque tenus media sublimis in aede 15.675 Territa turba pavet. Cognovit numina castos 15.676 evinctus vitta crines albente sacerdos: 15.677 “En deus est deus est! Animis linguisque favete, 15.678 quisquis ades!” dixit. “Sis, o pulcherrime, visus 15.679 utiliter populosque iuves tua sacra colentes !” 15.680 Quisquis adest, visum venerantur numen, et omnes' ' None		sup>4.321 and Night resumes his reign, the god appear
15.670 away his guardian deities, and I 15.671 rejoice to see my kindred walls rise high 15.672 and realize how much the Trojans won 15.673 by that resounding victory of the Greeks! 15.675 forgetful of the goal, the heavens and all 15.676 beneath them and the earth and everything 15.677 upon it change in form. We likewise change, 15.678 who are a portion of the universe, 15.679 and, since we are not only things of flesh 15.680 but winged souls as well, we may be doomed' ' None
17. None, None, nan (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Juno, Regina • temples, of Juno Sospita

 Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 186; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 126
18. None, None, nan (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Juno

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 36, 44; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 36, 44
19. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Juno

 Found in books: Gorain (2019), Language in the Confessions of Augustine, 195; Jenkyns (2013), God, Space, and City in the Roman Imagination, 329; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 208; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 88, 89; Xinyue (2022), Politics and Divinization in Augustan Poetry, 141, 142
20. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Juno • Juno Lacinia • Juno Moneta, Temple of • Juno, Capitoline Triad • Juno, Juno Moneta • Juno, Juno Regina • Juno, Moneta • Juno, Regina • Juno, Tanit • Juno, goddess of marriage • Juno, of Veii • Juno/Hera • Rome, Temple of Juno Moneta, and the lentei libri • Rome, Temple of Juno on the Aventine • Temple of Juno Moneta • Temple of, Juno • Temple, of Juno in Malta • moon phases and Juno • temples, of Juno Moneta

 Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 235; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 120, 185; Jenkyns (2013), God, Space, and City in the Roman Imagination, 156, 225, 227; Mueller (2002), Roman Religion in Valerius Maximus, 39; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 256; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 170, 171; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 34, 148; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 40; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 166
21. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Juno • Juno, anger of

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 294; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 76; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 294; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 193
22. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Juno

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 294; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 294
23. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Juno

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 44, 294; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 44, 294
24. Lucan, Pharsalia, 1.84, 9.961-9.999 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Juno • Juno, Arg.

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 98; Augoustakis (2014), Flavian Poetry and its Greek Past, 294; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 294

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1.84 Abide not long the mightiest lords of earth; Beneath too heavy a burden great the fall. Thus Rome o'ergrew her strength. So when that hour, The last in all the centuries, shall sound The world's disruption, all things shall revert To that primaeval chaos, stars on stars Shall crash; and fiery meteors from the sky Plunge in the ocean. Earth shall then no more Front with her bulwark the encroaching sea: The moon, indigt at her path oblique, " "
9.961 No draught in poisonous cups from ripened plants of direst growth Sabaean wizards brew. Lo! Upon branchless trunk a serpent, named By Libyans Jaculus, rose in coils to dart His venom from afar. Through Paullus' brain It rushed, nor stayed; for in the wound itself Was death. Then did they know how slowly flies, Flung from a sling, the stone; how gently speed Through air the shafts of Scythia. What availed, Murrus, the lance by which thou didst transfix " "9.970 A Basilisk? Swift through the weapon ran The poison to his hand: he draws his sword And severs arm and shoulder at a blow: Then gazed secure upon his severed hand Which perished as he looked. So had'st thou died, And such had been thy fate! Whoe'er had thought A scorpion had strength o'er death or fate? Yet with his threatening coils and barb erect He won the glory of Orion slain; So bear the stars their witness. And who would fear " "9.979 A Basilisk? Swift through the weapon ran The poison to his hand: he draws his sword And severs arm and shoulder at a blow: Then gazed secure upon his severed hand Which perished as he looked. So had'st thou died, And such had been thy fate! Whoe'er had thought A scorpion had strength o'er death or fate? Yet with his threatening coils and barb erect He won the glory of Orion slain; So bear the stars their witness. And who would fear " '9.980 Thy haunts, Salpuga? Yet the Stygian Maids Have given thee power to snap the fatal threads. Thus nor the day with brightness, nor the night With darkness gave them peace. The very earth On which they lay they feared; nor leaves nor straw They piled for couches, but upon the ground Unshielded from the fates they laid their limbs, Cherished beneath whose warmth in chill of night The frozen pests found shelter; in whose jaws Harmless the while, the lurking venom slept. 9.990 Nor did they know the measure of their march Accomplished, nor their path; the stars in heaven Their only guide. "Return, ye gods," they cried, In frequent wail, "the arms from which we fled. Give back Thessalia. Sworn to meet the sword Why, lingering, fall we thus? In Caesar\'s place The thirsty Dipsas and the horned snakeNow wage the warfare. Rather let us seek That region by the horses of the sun Scorched, and the zone most torrid: let us fall 9.999 Nor did they know the measure of their march Accomplished, nor their path; the stars in heaven Their only guide. "Return, ye gods," they cried, In frequent wail, "the arms from which we fled. Give back Thessalia. Sworn to meet the sword Why, lingering, fall we thus? In Caesar\'s place The thirsty Dipsas and the horned snakeNow wage the warfare. Rather let us seek That region by the horses of the sun Scorched, and the zone most torrid: let us fall '" None
25. Plutarch, Camillus, 6.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Juno • Juno, Capitoline Triad • men, and Juno

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 225; Mueller (2002), Roman Religion in Valerius Maximus, 201

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6.1 διαπορθήσας δὲ τὴν πόλιν ἔγνω τὸ ἄγαλμα τῆς Ἥρας μεταφέρειν εἰς Ῥώμην, ὥσπερ εὔξατο. καὶ συνελθόντων ἐπὶ τούτῳ τῶν τεχνιτῶν, ὁ μὲν ἔθυε καὶ προσεύχετο τῇ θεῷ δέχεσθαι τὴν προθυμίαν αὐτῶν καὶ εὐμενῆ γενέσθαι σύνοικον τοῖς λαχοῦσι τὴν Ῥώμην θεοῖς, τὸ δʼ ἄγαλμά φασιν ὑποφθεγξάμενον εἰπεῖν. ὅτι καὶ βούλεται καὶ συγκαταινεῖ.'' None		sup>
6.1 After he had utterly sacked the city, he determined to transfer the image of Juno to Rome, in accordance with his vows. The workmen were assembled for the purpose, and Camillus was sacrificing and praying the goddess to accept of their zeal and to be a kindly co-dweller with the gods of Rome, when the image, they say, spoke in low tones and said she was ready and willing.'' None
26. Tacitus, Annals, 4.1.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Juno

 Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 182

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4.1.2 \xa0The consulate of Gaius Asinius and Gaius Antistius was to Tiberius the ninth year of public order and of domestic felicity (for he counted the death of Germanicus among his blessings), when suddenly fortune disturbed the peace and he became either a tyrant himself or the source of power to the tyrannous. The starting-point and the cause were to be found in Aelius Sejanus, prefect of the praetorian cohorts. of his influence I\xa0spoke above: now I\xa0shall unfold his origin, his character, and the crime by which he strove to seize on empire. Born at Vulsinii to the Roman knight Seius Strabo, he became in early youth a follower of Gaius Caesar, grandson of the deified Augustus; not without a rumour that he had disposed of his virtue at a price to Apicius, a rich man and a prodigal. Before long, by his multifarious arts, he bound Tiberius fast: so much so that a man inscrutable to others became to Sejanus alone unguarded and unreserved; and the less by subtlety (in fact, he was beaten in the end by the selfsame arts) than by the anger of Heaven against that Roman realm for whose equal damnation he flourished and fell. He was a man hardy by constitution, fearless by temperament; skilled to conceal himself and to incriminate his neighbour; cringing at once and insolent; orderly and modest to outward view, at heart possessed by a towering ambition, which impelled him at whiles to lavishness and luxury, but oftener to industry and vigilance â\x80\x94 qualities not less noxious when assumed for the winning of a throne. <'' None
27. Tacitus, Histories, 1.86, 3.72, 3.74, 4.52 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Juno • Juno, shrines of • Rome, Temple of Juno Moneta • Rome, Temple of Juno Sospes • men, and Juno

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 61; Jenkyns (2013), God, Space, and City in the Roman Imagination, 136; Mueller (2002), Roman Religion in Valerius Maximus, 201; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 187, 295; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 61

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1.86 \xa0Prodigies which were reported on various authorities also contributed to the general terror. It was said that in the vestibule of the Capitol the reins of the chariot in which Victory stood had fallen from the goddess's hands, that a superhuman form had rushed out of Juno's chapel, that a statue of the deified Julius on the island of the Tiber had turned from west to east on a bright calm day, that an ox had spoken in Etruria, that animals had given birth to strange young, and that many other things had happened which in barbarous ages used to be noticed even during peace, but which now are only heard of in seasons of terror. Yet the chief anxiety which was connected with both present disaster and future danger was caused by a sudden overflow of the Tiber which, swollen to a great height, broke down the wooden bridge and then was thrown back by the ruins of the bridge which dammed the stream, and overflowed not only the low-lying level parts of the city, but also parts which are normally free from such disasters. Many were swept away in the public streets, a larger number cut off in shops and in their beds. The common people were reduced to famine by lack of employment and failure of supplies. Apartment houses had their foundations undermined by the standing water and then collapsed when the flood withdrew. The moment people's minds were relieved of this danger, the very fact that when Otho was planning a military expedition, the Campus Martius and the Flaminian Way, over which he was to advance, were blocked against him was interpreted as a prodigy and an omen of impending disaster rather than as the result of chance or natural causes." "
3.72 \xa0This was the saddest and most shameful crime that the Roman state had ever suffered since its foundation. Rome had no foreign foe; the gods were ready to be propitious if our characters had allowed; and yet the home of Jupiter Optimus Maximus, founded after due auspices by our ancestors as a pledge of empire, which neither Porsenna, when the city gave itself up to him, nor the Gauls when they captured it, could violate â\x80\x94 this was the shrine that the mad fury of emperors destroyed! The Capitol had indeed been burned before in civil war, but the crime was that of private individuals. Now it was openly besieged, openly burned â\x80\x94 and what were the causes that led to arms? What was the price paid for this great disaster? This temple stood intact so long as we fought for our country. King Tarquinius Priscus had vowed it in the war with the Sabines and had laid its foundations rather to match his hope of future greatness than in accordance with what the fortunes of the Roman people, still moderate, could supply. Later the building was begun by Servius Tullius with the enthusiastic help of Rome's allies, and afterwards carried on by Tarquinius Superbus with the spoils taken from the enemy at the capture of Suessa Pometia. But the glory of completing the work was reserved for liberty: after the expulsion of the kings, Horatius Pulvillus in his second consulship dedicated it; and its magnificence was such that the enormous wealth of the Roman people acquired thereafter adorned rather than increased its splendour. The temple was built again on the same spot when after an interval of four hundred and fifteen years it had been burned in the consulship of Lucius Scipio and Gaius Norbanus. The victorious Sulla undertook the work, but still he did not dedicate it; that was the only thing that his good fortune was refused. Amid all the great works built by the Caesars the name of Lutatius Catulus kept its place down to Vitellius's day. This was the temple that then was burned." "
3.74 \xa0Domitian was concealed in the lodging of a temple attendant when the assailants broke into the citadel; then through the cleverness of a freedman he was dressed in a linen robe and so was able to join a crowd of devotees without being recognized and to escape to the house of Cornelius Primus, one of his father's clients, near the Velabrum, where he remained in concealment. When his father came to power, Domitian tore down the lodging of the temple attendant and built a small chapel to Jupiter the Preserver with an altar on which his escape was represented in a marble relief. Later, when he had himself gained the imperial throne, he dedicated a great temple of Jupiter the Guardian, with his own effigy in the lap of the god. Sabinus and Atticus were loaded with chains and taken before Vitellius, who received them with no angry word or look, although the crowd cried out in rage, asking for the right to kill them and demanding rewards for accomplishing this task. Those who stood nearest were the first to raise these cries, and then the lowest plebeians with mingled flattery and threats began to demand the punishment of Sabinus. Vitellius stood on the steps of the palace and was about to appeal to them, when they forced him to withdraw. Then they ran Sabinus through, mutilated him, and cut off his head, after which they dragged his headless body to the Gemonian stairs." 4.52 \xa0It is said that Titus, before leaving, in a long interview with his father begged him not to be easily excited by the reports of those who calumniated Domitian, and urged him to show himself impartial and forgiving toward his son. "Neither armies nor fleets," he argued, "are so strong a defence of the imperial power as a\xa0number of children; for friends are chilled, changed, and lost by time, fortune, and sometimes by inordinate desires or by mistakes: the ties of blood cannot be severed by any man, least of all by princes, whose success others also enjoy, but whose misfortunes touch only their nearest kin. Not even brothers will always agree unless the father sets the example." Not so much reconciled toward Domitian as delighted with Titus\'s show of brotherly affection, Vespasian bade him be of good cheer and to magnify the state by war and arms; he would himself care for peace and his house. Then he had some of the swiftest ships laden with grain and entrusted to the sea, although it was still dangerous: for, in fact, Rome was in such a critical condition that she did not have more than ten days\' supplies in her granaries when the supplies from Vespasian came to her relief.'" None
28. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Juno • Juno, Aen. • Juno, Arg. • Juno, Pun. • Juno, temples of

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 88, 92, 93, 180; Augoustakis (2014), Flavian Poetry and its Greek Past, 294; Augoustakis et al. (2021), Fides in Flavian Literature, 177; Jenkyns (2013), God, Space, and City in the Roman Imagination, 30, 187; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 106, 117, 199; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 294
29. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Juno • Juno (also Hera) • Juno, Aen. • Juno, Pun. • Juno, Theb. • Juno/Hera

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 139, 140, 155; Augoustakis (2014), Flavian Poetry and its Greek Past, 66; Augoustakis et al. (2021), Fides in Flavian Literature, 125; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 271; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 164, 173; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 105, 160; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 154; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 66
30. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Juno Moneta, Temple of • Juno, on Capitoline • Temple of Juno Moneta

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 227; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 307
31. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Juno • Juno Moneta, Temple of • Rome, Temple of Juno Moneta • Temple of Juno Moneta

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 294; Jenkyns (2013), God, Space, and City in the Roman Imagination, 227; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 77; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 294
32. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Juno • Juno (also Hera)

 Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 166; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 194
33. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Juno, Capitoline Triad • Juno, her temple at Carthage • Rome, Temple of Juno Regina

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 303; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 41, 209
34. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Juno

 Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 203; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 251; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 222, 223
35. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Juno • Juno, Sospita

 Found in books: Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 161; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 72
36. Augustine, The City of God, 6.10 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Juno • gods/goddesses, Juno

 Found in books: Mackey (2022), Belief and Cult: Rethinking Roman Religion, 91; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 377

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6.10 That liberty, in truth, which this man wanted, so that he did not dare to censure that theology of the city, which is very similar to the theatrical, so openly as he did the theatrical itself, was, though not fully, yet in part possessed by Ann us Seneca, whom we have some evidence to show to have flourished in the times of our apostles. It was in part possessed by him, I say, for he possessed it in writing, but not in living. For in that book which he wrote against superstition, he more copiously and vehemently censured that civil and urban theology than Varro the theatrical and fabulous. For, when speaking concerning images, he says, They dedicate images of the sacred and inviolable immortals in most worthless and motionless matter. They give them the appearance of man, beasts, and fishes, and some make them of mixed sex, and heterogeneous bodies. They call them deities, when they are such that if they should get breath and should suddenly meet them, they would be held to be monsters. Then, a while afterwards, when extolling the natural theology, he had expounded the sentiments of certain philosophers, he opposes to himself a question, and says, Here some one says, Shall I believe that the heavens and the earth are gods, and that some are above the moon and some below it? Shall I bring forward either Plato or the peripatetic Strato, one of whom made God to be without a body, the other without a mind? In answer to which he says, And, really, what truer do the dreams of Titus Tatius, or Romulus, or Tullus Hostilius appear to you? Tatius declared the divinity of the goddess Cloacina; Romulus that of Picus and Tiberinus; Tullus Hostilius that of Pavor and Pallor, the most disagreeable affections of men, the one of which is the agitation of the mind under fright, the other that of the body, not a disease, indeed, but a change of color. Will you rather believe that these are deities, and receive them into heaven? But with what freedom he has written concerning the rites themselves, cruel and shameful! One, he says, castrates himself, another cuts his arms. Where will they find room for the fear of these gods when angry, who use such means of gaining their favor when propitious? But gods who wish to be worshipped in this fashion should be worshipped in none. So great is the frenzy of the mind when perturbed and driven from its seat, that the gods are propitiated by men in a manner in which not even men of the greatest ferocity and fable-renowned cruelty vent their rage. Tyrants have lacerated the limbs of some; they never ordered any one to lacerate his own. For the gratification of royal lust, some have been castrated; but no one ever, by the command of his lord, laid violent hands on himself to emasculate himself. They kill themselves in the temples. They supplicate with their wounds and with their blood. If any one has time to see the things they do and the things they suffer, he will find so many things unseemly for men of respectability, so unworthy of freemen, so unlike the doings of sane men, that no one would doubt that they are mad, had they been mad with the minority; but now the multitude of the insane is the defense of their sanity. He next relates those things which are wont to be done in the Capitol, and with the utmost intrepidity insists that they are such things as one could only believe to be done by men making sport, or by madmen. For having spoken with derision of this, that in the Egyptian sacred rites Osiris, being lost, is lamented for, but straightway, when found, is the occasion of great joy by his reappearance, because both the losing and the finding of him are feigned; and yet that grief and that joy which are elicited thereby from those who have lost nothing and found nothing are real - having I say, so spoken of this, he says, Still there is a fixed time for this frenzy. It is tolerable to go mad once in the year. Go into the Capitol. One is suggesting divine commands to a god; another is telling the hours to Jupiter; one is a lictor; another is an anointer, who with the mere movement of his arms imitates one anointing. There are women who arrange the hair of Juno and Minerva, standing far away not only from her image, but even from her temple. These move their fingers in the manner of hairdressers. There are some women who hold a mirror. There are some who are calling the gods to assist them in court. There are some who are holding up documents to them, and are explaining to them their cases. A learned and distinguished comedian, now old and decrepit, was daily playing the mimic in the Capitol, as though the gods would gladly be spectators of that which men had ceased to care about. Every kind of artificers working for the immortal gods is dwelling there in idleness. And a little after he says, Nevertheless these, though they give themselves up to the gods for purposes superflous enough, do not do so for any abominable or infamous purpose. There sit certain women in the Capitol who think they are beloved by Jupiter; nor are they frightened even by the look of the, if you will believe the poets, most wrathful Juno. This liberty Varro did not enjoy. It was only the poetical theology he seemed to censure. The civil, which this man cuts to pieces, he was not bold enough to impugn. But if we attend to the truth, the temples where these things are performed are far worse than the theatres where they are represented. Whence, with respect to these sacred rites of the civil theology, Seneca preferred, as the best course to be followed by a wise man, to feign respect for them in act, but to have no real regard for them at heart. All which things, he says, a wise man will observe as being commanded by the laws, but not as being pleasing to the gods. And a little after he says, And what of this, that we unite the gods in marriage, and that not even naturally, for we join brothers and sisters? We marry Bellona to Mars, Venus to Vulcan, Salacia to Neptune. Some of them we leave unmarried, as though there were no match for them, which is surely needless, especially when there are certain unmarried goddesses, as Populonia, or Fulgora, or the goddess Rumina, for whom I am not astonished that suitors have been awanting. All this ignoble crowd of gods, which the superstition of ages has amassed, we ought, he says, to adore in such a way as to remember all the while that its worship belongs rather to custom than to reality. Wherefore, neither those laws nor customs instituted in the civil theology that which was pleasing to the gods, or which pertained to reality. But this man, whom philosophy had made, as it were, free, nevertheless, because he was an illustrious senator of the Roman people, worshipped what he censured, did what he condemned, adored what he reproached, because, forsooth, philosophy had taught him something great - namely, not to be superstitious in the world, but, on account of the laws of cities and the customs of men, to be an actor, not on the stage, but in the temples, - conduct the more to be condemned, that those things which he was deceitfully acting he so acted that the people thought he was acting sincerely. But a stage-actor would rather delight people by acting plays than take them in by false pretences. '' None
37. Valerius Maximus, Memorable Deeds And Sayings, 6.1.1
 Tagged with subjects: • Juno • men, and Juno • women, and Juno

 Found in books: Mueller (2002), Roman Religion in Valerius Maximus, 22; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 343

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6.1.1 Lucretia is the first example of Roman chastity, whose manlike soul was, by an error of Fortune, enclosed in a female body. She was constrained to suffer herself to be ravished by Sex. Tarquinius, the son of king Tarquinius Superbus. When she had among an assembly of her family lamented in most passionate terms the injury which she had received, she stabbed herself with a dagger, which she had concealed under her garment. By this dauntless death she gave the people occasion to alter government by kings into government by consuls.'' None
38. Vergil, Aeneis, 1.1-1.6, 1.8-1.32, 1.37, 1.41, 1.46, 1.48-1.49, 1.57, 1.65-1.66, 1.76, 1.78-1.79, 1.81-1.83, 1.94-1.96, 1.141, 1.148-1.153, 1.206, 1.226, 1.230, 1.241, 1.244, 1.250, 1.254-1.277, 1.279-1.296, 1.302-1.303, 1.338, 1.344, 1.346, 1.349, 1.418-1.429, 1.437-1.438, 1.441-1.497, 1.505, 1.748-1.756, 2.314-2.317, 2.589, 2.602-2.603, 2.610-2.616, 2.622-2.623, 2.761, 2.781, 3.246, 3.252, 3.280, 3.321-3.327, 3.374-3.380, 3.390-3.394, 3.433-3.452, 3.461, 3.474, 3.476, 3.485, 3.500, 3.547, 3.588, 4.47, 4.68-4.69, 4.74, 4.77-4.79, 4.86-4.128, 4.133, 4.141, 4.143-4.150, 4.160-4.172, 4.260-4.282, 4.477, 4.484-4.486, 4.529-4.532, 4.693-4.705, 5.249-5.257, 5.500-5.543, 5.596, 5.598, 5.600-5.602, 5.604-5.699, 5.759-5.760, 5.789, 5.792, 5.800, 6.14-6.33, 6.35-6.41, 6.74-6.75, 6.83-6.94, 6.100, 6.102-6.123, 6.154, 6.269, 6.381, 6.417, 6.441, 6.450, 6.456, 6.474, 6.489-6.493, 6.582-6.594, 6.596, 6.645-6.647, 6.687-6.689, 6.788, 6.793, 6.826-6.835, 6.847-6.848, 6.851-6.852, 6.860-6.886, 7.45, 7.96-7.101, 7.148, 7.286-7.287, 7.302, 7.305, 7.312, 7.314, 7.318-7.319, 7.385-7.405, 7.446-7.466, 7.496, 7.781-7.792, 8.1, 8.18-8.90, 8.92-8.101, 8.191, 8.221, 8.231, 8.237, 8.244, 8.319-8.327, 8.342, 8.364-8.365, 8.418-8.421, 8.425, 8.431-8.432, 8.435-8.436, 8.625-8.731, 9.5, 9.481, 10.2, 10.37-10.38, 10.62, 10.67-10.68, 10.112-10.113, 10.270-10.277, 10.437, 10.442, 10.467-10.468, 10.473, 10.495-10.506, 10.621, 10.758-10.759, 11.232-11.233, 11.252, 12.3-12.9, 12.107-12.109, 12.138-12.159, 12.257-12.276, 12.283, 12.312-12.317, 12.793-12.798, 12.802, 12.804-12.808, 12.811, 12.814-12.815, 12.817-12.819, 12.821-12.833, 12.835-12.839, 12.841-12.842, 12.849, 12.942-12.946, 12.948, 12.950-12.952
 Tagged with subjects: • Aeneas, victim of Juno’s anger • Aeneid (Vergil), Juno • Greek literature and practice, Juno, victims of • Hera (Juno) • Juno • Juno (Hera),, ekphrasis linked to temple of • Juno (also Hera) • Juno Lacinia, pity of • Juno, Aen. • Juno, Arg. • Juno, Capitoline Triad • Juno, Iliadic orientation • Juno, Juno Moneta • Juno, Jupiter’s opponent/sister/spouse • Juno, Musal associations • Juno, Pun. • Juno, Queen of the Air • Juno, Saturnian, child of Saturn • Juno, and Hercules • Juno, anger of • Juno, goddess of marriage • Juno, intertextual identities • Juno, reader • Juno, soliloquies • Juno, soliloquies, second • Juno, temple at Carthage • Juno, temple of • Juno, temples of • Juno/Hera • Troy/Trojans, victims of Juno’s anger • Vergil, on Juno’s temple at Carthage • concord, of Jupiter and Juno • gods/goddesses, Juno • narrators, rival, Juno

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 86, 92, 93, 99, 100, 163; Augoustakis (2014), Flavian Poetry and its Greek Past, 63, 64, 65, 66, 67, 68, 143, 294; Augoustakis et al. (2021), Fides in Flavian Literature, 177; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 73, 74; Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 82, 135, 139, 142, 155, 162; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 167, 226, 227, 236, 237, 238; Cairns (1989), Virgil's Augustan Epic. 1, 8, 26, 27, 45, 46, 94, 95, 98, 99, 100, 157, 202, 203, 204; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 185, 186, 187; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 44, 46, 48, 49, 50, 52, 53, 55, 56, 59, 60, 61, 62, 63, 64, 66, 67, 69, 70, 71, 73, 74, 95, 99, 100, 109, 118, 119, 122, 123, 125, 126, 127, 128, 140, 144, 145, 146, 147, 153, 156, 171, 173, 184, 187, 203, 210, 215, 218, 220, 221, 222, 223, 232, 233, 236, 243, 244, 245, 247, 248, 250, 257, 259, 263, 268, 272, 276, 283, 284, 285, 288, 290; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 126, 273; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 251; Jenkyns (2013), God, Space, and City in the Roman Imagination, 30, 287, 288; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 28, 91, 130; Keith and Myers (2023), Vergil and Elegy. 80, 252, 267, 270, 271, 272, 280, 281, 340, 349; Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 154, 158; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 90; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 149, 165, 166; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 190, 195, 196, 256; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 149, 150, 156, 157, 161, 208; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 89, 171; Putnam et al. (2023), The Poetic World of Statius' Silvae, 3, 95, 99, 100, 118, 133, 191; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 188, 189, 194; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 112; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 226, 231, 233, 234; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 63, 64, 65, 66, 67, 68, 143, 294; Walter (2020), Time in Ancient Stories of Origin, 158, 160, 165, 171, 172, 173; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 550, 556, 562, 564, 566, 584

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1.1 Arma virumque cano, Troiae qui primus ab oris 1.2 Italiam, fato profugus, Laviniaque venit 1.3 litora, multum ille et terris iactatus et alto' ... 12.950 hoc dicens ferrum adverso sub pectore condit 12.951 fervidus. Ast illi solvuntur frigore membra 12.952 vitaque cum gemitu fugit indignata sub umbras.'' None		sup>
1.1 Arms and the man I sing, who first made way, 1.2 predestined exile, from the Trojan shore 1.3 to Italy, the blest Lavinian strand. ' ... '12.951 on lofty rampart, or in siege below 12.952 were battering the foundations, now laid by ' ' None
39. Vergil, Eclogues, 8.9-8.10
 Tagged with subjects: • Juno

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 294; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 294

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8.9 thou now art passing, or dost skirt the shore 8.10 of the Illyrian main,—will ever dawn'' None
40. Vergil, Georgics, 2.176, 3.468-3.469, 3.478-3.566, 4.520-4.523
 Tagged with subjects: • Juno • Juno (Hera),, ekphrasis linked to temple of • Juno, anger of • Juno/Hera

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 294; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 76, 221, 273; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 130; Keith and Myers (2023), Vergil and Elegy. 279; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 194; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 294; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 193

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2.176 Ascraeumque cano Romana per oppida carmen.
3.468 continuo culpam ferro compesce, prius quam 3.469 dira per incautum serpant contagia volgus.
3.478 Hic quondam morbo caeli miseranda coorta est 3.479 tempestas totoque autumni incanduit aestu 3.480 et genus omne neci pecudum dedit, omne ferarum, 3.481 corrupitque lacus, infecit pabula tabo. 3.482 Nec via mortis erat simplex, sed ubi ignea venis 3.483 omnibus acta sitis miseros adduxerat artus, 3.484 rursus abundabat fluidus liquor omniaque in se 3.485 ossa minutatim morbo collapsa trahebat. 3.486 Saepe in honore deum medio stans hostia ad aram 3.487 lanea dum nivea circumdatur infula vitta, 3.488 inter cunctantis cecidit moribunda ministros. 3.489 Aut si quam ferro mactaverat ante sacerdos 3.490 inde neque impositis ardent altaria fibris 3.491 nec responsa potest consultus reddere vates, 3.492 ac vix suppositi tinguntur sanguine cultri 3.493 summaque ieiuna sanie infuscatur harena. 3.494 Hinc laetis vituli volgo moriuntur in herbis 3.495 et dulcis animas plena ad praesepia reddunt; 3.496 hinc canibus blandis rabies venit et quatit aegros 3.497 tussis anhela sues ac faucibus angit obesis. 3.498 Labitur infelix studiorum atque immemor herbae 3.499 victor equus fontisque avertitur et pede terram 3.500 crebra ferit; demissae aures, incertus ibidem 3.501 sudor et ille quidem morituris frigidus, aret 3.502 pellis et ad tactum tractanti dura resistit. 3.503 Haec ante exitium primis dant signa diebus; 3.504 sin in processu coepit crudescere morbus, 3.505 tum vero ardentes oculi atque attractus ab alto 3.506 spiritus, interdum gemitu gravis, imaque longo 3.507 ilia singultu tendunt, it naribus ater 3.508 sanguis et obsessas fauces premit aspera lingua. 3.509 Profuit inserto latices infundere cornu 3.510 Lenaeos; ea visa salus morientibus una; 3.511 mox erat hoc ipsum exitio, furiisque refecti 3.512 ardebant ipsique suos iam morte sub aegra, 3.513 di meliora piis erroremque hostibus illum, 3.514 discissos nudis laniabant dentibus artus. 3.515 Ecce autem duro fumans sub vomere taurus 3.516 concidit et mixtum spumis vomit ore cruorem 3.517 extremosque ciet gemitus. It tristis arator 3.518 maerentem abiungens fraterna morte iuvencum, 3.519 atque opere in medio defixa relinquit aratra. 3.520 Non umbrae altorum nemorum, non mollia possunt 3.521 prata movere animum, non qui per saxa volutus 3.522 purior electro campum petit amnis; at ima 3.523 solvuntur latera atque oculos stupor urguet inertis 3.524 ad terramque fluit devexo pondere cervix. 3.525 Quid labor aut benefacta iuvant? Quid vomere terras 3.526 invertisse gravis? Atqui non Massica Bacchi 3.527 munera, non illis epulae nocuere repostae: 3.528 frondibus et victu pascuntur simplicis herbae, 3.529 pocula sunt fontes liquidi atque exercita cursu 3.530 flumina, nec somnos abrumpit cura salubris. 3.531 Tempore non alio dicunt regionibus illis 3.532 quaesitas ad sacra boves Iunonis et uris 3.533 imparibus ductos alta ad donaria currus. 3.534 Ergo aegre rastris terram rimantur et ipsis 3.535 unguibus infodiunt fruges montisque per altos 3.536 contenta cervice trahunt stridentia plaustra. 3.537 Non lupus insidias explorat ovilia circum 3.538 nec gregibus nocturnus obambulat; acrior illum 3.539 cura domat; timidi dammae cervique fugaces 3.540 nunc interque canes et circum tecta vagantur. 3.541 Iam maris immensi prolem et genus omne natantum 3.542 litore in extremo, ceu naufraga corpora, fluctus 3.543 proluit; insolitae fugiunt in flumina phocae. 3.544 Interit et curvis frustra defensa latebris 3.545 vipera et attoniti squamis adstantibus hydri. 3.546 Ipsis est aer avibus non aequus et illae 3.547 praecipites alta vitam sub nube relinquunt. 3.548 Praeterea iam nec mutari pabula refert 3.549 artes nocent quaesitaeque; cessere magistri 3.550 Phillyrides Chiron Amythaoniusque Melampus. 3.551 Saevit et in lucem Stygiis emissa tenebris 3.552 pallida Tisiphone Morbos agit ante Metumque, 3.553 inque dies avidum surgens caput altius effert: 3.554 Balatu pecorum et crebris mugitibus amnes 3.555 arentesque sot ripae collesque supini: 3.556 Iamque catervatim dat stragem atque aggerat ipsis 3.557 in stabulis turpi dilapsa cadavera tabo 3.558 donec humo tegere ac foveis abscondere discunt. 3.559 Nam neque erat coriis usus nec viscera quisquam 3.560 aut undis abolere potest aut vincere flamma; 3.561 ne tondere quidem morbo inluvieque peresa 3.562 vellera nec telas possunt attingere putris; 3.563 verum etiam invisos si quis temptarat amictus, 3.564 ardentes papulae atque immundus olentia sudor 3.565 membra sequebatur nec longo deinde moranti 3.566 tempore contactos artus sacer ignis edebat.
4.520 dona querens; spretae Ciconum quo munere matres 4.521 inter sacra deum nocturnique orgia Bacchi 4.522 discerptum latos iuvenem sparsere per agros. 4.523 Tum quoque marmorea caput a cervice revulsum'' None		sup>
2.176 Nor Ganges fair, and Hermus thick with gold,' "
3.468 And seek some other o'er the teeming plain." '3.469 Even with such snowy bribe of wool, if ear
3.478 Many there be who from their mothers keep 3.479 The new-born kids, and straightway bind their mouth 3.480 With iron-tipped muzzles. What they milk at dawn, 3.481 Or in the daylight hours, at night they press; 3.482 What darkling or at sunset, this ere morn 3.483 They bear away in baskets—for to town 3.484 The shepherd hies him—or with dash of salt 3.485 Just sprinkle, and lay by for winter use. 3.486 Nor be thy dogs last cared for; but alike 3.487 Swift Spartan hounds and fierce Molossian feed 3.488 On fattening whey. Never, with these to watch, 3.489 Dread nightly thief afold and ravening wolves, 3.490 Or Spanish desperadoes in the rear. 3.491 And oft the shy wild asses thou wilt chase, 3.492 With hounds, too, hunt the hare, with hounds the doe; 3.493 oft from his woodland wallowing-den uprouse 3.494 The boar, and scare him with their baying, and drive,' "3.495 And o'er the mountains urge into the toil" '3.496 Some antlered monster to their chiming cry. 3.497 Learn also scented cedar-wood to burn 3.498 Within the stalls, and snakes of noxious smell 3.499 With fumes of galbanum to drive away. 3.500 oft under long-neglected cribs, or lurk 3.501 A viper ill to handle, that hath fled 3.502 The light in terror, or some snake, that wont' "3.503 'Neath shade and sheltering roof to creep, and shower" '3.504 Its bane among the cattle, hugs the ground, 3.505 Fell scourge of kine. Shepherd, seize stakes, seize stones! 3.506 And as he rears defiance, and puffs out 3.507 A hissing throat, down with him! see how low 3.508 That cowering crest is vailed in flight, the while, 3.509 His midmost coils and final sweep of tail 3.510 Relaxing, the last fold drags lingering spires. 3.511 Then that vile worm that in Calabrian glade 3.512 Uprears his breast, and wreathes a scaly back, 3.513 His length of belly pied with mighty spots— 3.514 While from their founts gush any streams, while yet 3.515 With showers of Spring and rainy south-winds earth 3.516 Is moistened, lo! he haunts the pools, and here 3.517 Housed in the banks, with fish and chattering frog 3.518 Crams the black void of his insatiate maw. 3.519 Soon as the fens are parched, and earth with heat 3.520 Is gaping, forth he darts into the dry, 3.521 Rolls eyes of fire and rages through the fields, 3.522 Furious from thirst and by the drought dismayed. 3.523 Me list not then beneath the open heaven 3.524 To snatch soft slumber, nor on forest-ridge 3.525 Lie stretched along the grass, when, slipped his slough, 3.526 To glittering youth transformed he winds his spires, 3.527 And eggs or younglings leaving in his lair, 3.528 Towers sunward, lightening with three-forked tongue. 3.529 of sickness, too, the causes and the sign' "3.530 I'll teach thee. Loathly scab assails the sheep," '3.531 When chilly showers have probed them to the quick, 3.532 And winter stark with hoar-frost, or when sweat 3.533 Unpurged cleaves to them after shearing done, 3.534 And rough thorns rend their bodies. Hence it i 3.535 Shepherds their whole flock steep in running streams, 3.536 While, plunged beneath the flood, with drenched fell, 3.537 The ram, launched free, goes drifting down the tide.' "3.538 Else, having shorn, they smear their bodies o'er" '3.539 With acrid oil-lees, and mix silver-scum 3.540 And native sulphur and Idaean pitch, 3.541 Wax mollified with ointment, and therewith 3.542 Sea-leek, strong hellebores, bitumen black.' "3.543 Yet ne'er doth kindlier fortune crown his toil," '3.544 Than if with blade of iron a man dare lance' "3.545 The ulcer's mouth ope: for the taint is fed" '3.546 And quickened by confinement; while the swain 3.547 His hand of healing from the wound withholds, 3.548 Or sits for happier signs imploring heaven.' "3.549 Aye, and when inward to the bleater's bone" '3.550 The pain hath sunk and rages, and their limb' "3.551 By thirsty fever are consumed, 'tis good" '3.552 To draw the enkindled heat therefrom, and pierce 3.553 Within the hoof-clefts a blood-bounding vein. 3.554 of tribes Bisaltic such the wonted use, 3.555 And keen Gelonian, when to 3.556 He flies, or Getic desert, and quaffs milk 3.557 With horse-blood curdled. Seest one far afield' "3.558 oft to the shade's mild covert win, or pull" '3.559 The grass tops listlessly, or hindmost lag, 3.560 Or, browsing, cast her down amid the plain, 3.561 At night retire belated and alone; 3.562 With quick knife check the mischief, ere it creep 3.563 With dire contagion through the unwary herd. 3.564 Less thick and fast the whirlwind scours the main 3.565 With tempest in its wake, than swarm the plague 3.566 of cattle; nor seize they single lives alone,
4.520 To bristly boar, fell tigress, dragon scaled, 4.521 And tawny-tufted lioness, or send forth 4.522 A crackling sound of fire, and so shake of 4.523 The fetters, or in showery drops anon'' None
41. None, None, nan
 Tagged with subjects: • Hera (Juno) • Juno • Juno (also Hera) • Juno, Aen. • Juno, Arg. • Juno, Pun. • Juno, Sen. Herc. Fur.

 Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 56, 57, 92, 93, 98, 100, 103, 104, 110, 111, 112, 113, 118, 119, 120, 121, 122, 123; Augoustakis (2014), Flavian Poetry and its Greek Past, 33, 34, 35, 36, 44, 61, 62, 63, 64, 65, 66, 67, 68, 141, 142, 143; Augoustakis et al. (2021), Fides in Flavian Literature, 90, 91, 98; Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 65, 81, 82; Keith and Myers (2023), Vergil and Elegy. 269, 270, 272, 274, 275, 281; Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 47, 52, 63, 84, 103, 154, 194, 208, 214; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 144, 145, 149, 153, 154, 160; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 82, 85, 86; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 33, 34, 35, 36, 44, 61, 62, 63, 64, 65, 66, 67, 68, 141, 142, 143; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 583, 584, 585



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