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32 results for "numinousness"

1. Homer, Iliad, 1.528-1.530 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 242

1.528. ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων· 1.529. ἀμβρόσιαι δʼ ἄρα χαῖται ἐπερρώσαντο ἄνακτος 1.530. κρατὸς ἀπʼ ἀθανάτοιο· μέγαν δʼ ἐλέλιξεν Ὄλυμπον.

1.528. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.529. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.530. /

2. Cicero, Pro Lege Manilia, 40 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 243

40. quae quae H : qua p : quali y : qualis cett. sit temperantia considerate. Vnde illam tantam celeritatem et tam incredibilem cursum inventum putatis? non enim illum eximia vis remigum aut ars inaudita quaedam guberdi aut venti aliqui novi tam celeriter in ultimas terras pertulerunt, sed eae eae hae Eb s res quae ceteros remorari solent non retardarunt. non avaritia ab instituto cursu ad praedam aliquam devocavit, non libido ad voluptatem, non amoenitas ad delectationem, non nobilitas urbis urbis nobilitas H ad cognitionem, non denique labor ipse ad quietem; postremo signa et tabulas ceteraque ornamenta Graecorum oppidorum quae ceteri tollenda esse arbitrantur, ea sibi ille ne visenda quidem existimavit.

3. Cicero, In Verrem, 2.4.106-2.4.109, 2.4.128-2.4.130, 2.5.187 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 235, 242, 252, 253

2.4.107. But Enna, where those things which I am speaking of are said to have been done, is in a high and lofty situation, on the top of which is a large level plain, and springs of water which are never dry. And the whole of the plain is cut off and separated, so as to be difficult of approach. Around it are many lakes and groves, and beautiful flowers at every season of the year; so that the place itself appears to testify to that abduction of the virgin which we have heard of from our boyhood. 84 Near it is a cave turned towards the north, of unfathomable depth, where they say that Father Pluto suddenly rose out of the earth in his chariot, and carried the virgin off from that spot, and that on a sudden, at no great distance from Syracuse, he went down beneath the earth, and that immediately a lake sprang up in that place; and there to this day the Syracusans celebrate anniversary festivals with a most numerous assemblage of both sexes [49] On account of the antiquity of this belief, because in those places the traces and almost the cradles of those gods are found, the worship of Ceres of Enna prevails to a wonderful extent, both in private and in public over all Sicily. In truth, many prodigies often attest her influence and divine powers. Her present help is often brought to many in critical circumstances, so that this island appears not only to be loved, but also to be watched over and protected by her. 2.4.128. What more? did you not take away out of the temple of Jupiter that most holy statue of Jupiter Imperator, which the Greeks call Ὄυριος, most beautifully made? What next? did you hesitate to take away out of the temple of Libera, that most exquisite bust of Parian marble, which we used to go to see? And that Paean used to be worshipped among that people together with Aesculapius, with anniversary sacrifices. Aristaeus, who being, as the Greeks report, the son of Bacchus, is said to have been the inventor of oil, was consecrated among them together with his father Bacchus, in the same temple. [58] 2.4.129. But how great do you suppose was the honour paid to Jupiter Imperator in his own temple? You may collect it from this consideration, if you recollect how great was the religious reverence attached to that statue of the same appearance and form which Flaminius brought out of Macedonia, and placed in the Capitol. In truth, there were said to be in the whole world three statues of Jupiter Imperator, of the same class, all beautifully made: one was that one from Macedonia, which we have seen in the Capitol; a second was the one at the narrow straits, which are the mouth of the Euxine Sea; the third was that which was at Syracuse, till Verres came as praetor. Flaminius removed the first from its habitation, but only to place it in the Capitol, that is to say, in the house of Jupiter upon earth. 2.4.130. But as to the one that is at the entrance of the Euxine, that, though so many wars have proceeded from the shores of that sea, and though so many have been poured into Pontus, has still remained inviolate and untouched to this day. This third one, which was at Syracuse, which Marcus Marcellus, when in arms and victorious, had seen, which he had spared to the religion of the place, which both the citizens of, and settlers in Syracuse were used to worship, and strangers not only visited, but often venerated, Caius Verres took away from the temple of Jupiter.

4. Cicero, On Duties, 3.102, 3.104 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233

3.102. Quid est igitur, dixerit quis, in iure iurando? num iratum timemus lovem? At hoc quidem commune est omnium philosophorum, non eorum modo, qui deum nihil habere ipsum negotii dicunt, nihil exhibere alteri, sed eorum etiam, qui deum semper agere aliquid et moliri volunt, numquam nec irasci deum nec nocere. Quid autem iratus Iuppiter plus nocere potuisset, quam nocuit sibi ipse Regulus Nulla igitur vis fuit religionis, quae tantam utilitatem perverteret. An ne turpiter faceret? Primum minima de malis. Num igitur tantum mali turpitude ista habebat, quantum ille cruciatus? Deinde illud etiam apud Accium: Fregistín fidem? Néque dedi neque do ínfideli cuíquam quamquam ab impio rege dicitur, luculente tamen dicitur. 3.104. Non fuit Iuppiter metuendus ne iratus noceret, qui neque irasci solet nec nocere. Haec quidem ratio non magis contra Reguli quam contra omne ius iurandum valet. Sed in iure iurando non qui metus, sed quae vis sit, debet intellegi; est enim ius iurandum affirmatio religiosa; quod autem affirmate quasi deo teste promiseris, id tenendum est. Iam enim non ad iram deorum, quae nulla est, sed ad iustitiam et ad fidem pertinet. Nam praeclare Ennius: Ó Fides alma ápta pinnis ét ius iurandúm Iovis! Qui ius igitur iurandum violat, is Fidem violat, quam in Capitolio vicinam Iovis optimi maximi, ut in Catonis oratione est, maiores nostri esse voluerunt.

3.102. "What significance, then," someone will say, "do we attach to an oath? It is not that we fear the wrath of Jove, is it? Not at all; it is the universally accepted view of all philosophers that God is never angry, never hurtful. This is the doctrine not only of those who teach that God is Himself free from troubling cares and that He imposes no trouble upon others, but also of those who believe that God is ever working and ever directing His world. Furthermore, suppose Jupiter had been wroth, what greater injury could He have inflicted upon Regulus than Regulus brought upon himself? Religious scruple, therefore, had no such preponderance as to outweigh so great expediency." "Or was he afraid that his act would be morally wrong? As to that, first of all, the proverb says, 'of evils choose the least.' Did that moral wrong, then, really involve as great an evil as did that awful torture? And secondly, there are the lines of Accius: Thyestes. Hast thou broke thy faith? Atreus. None have I given; none give I ever to the faithless. Although this sentiment is put into the mouth of a wicked king, still it is illuminating in its correctness." < 3.104. "He need not have been afraid that Jupiter in anger would inflict injury upon him; he is not wont to be angry or hurtful." This argument, at all events, has no more weight against Regulus's conduct than it has against the keeping of any other oath. But in taking an oath it is our duty to consider not what one may have to fear in case of violation but wherein its obligation lies: an oath is an assurance backed by religious sanctity; and a solemn promise given, as before God as one's witness, is to be sacredly kept. For the question no longer concerns the wrath of the gods (for there is no such thing) but the obligations of justice and good faith. For, as Ennius says so admirably: "Gracious Good Faith, on wings upborne; thou oath in Jupiter's great name!" Whoever, therefore, violates his oath violates Good Faith; and, as we find it stated in Cato's speech, our forefathers chose that she should dwell upon the Capitol "neighbour to Jupiter Supreme and Best." <

5. Cicero, On The Nature of The Gods, 1.82, 2.62 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 252, 253

1.82. For we have often seen temples robbed and images of gods carried off from the holiest shrines by our fellow-countrymen, but no one ever even heard of an Egyptian laying profane hands on a crocodile or ibis or cat. What therefore do you infer? that the Egyptians do not believe their sacred bull Apis to be a god? Precisely as much as you believe the Saviour Juno of your native place to be a goddess. You never see her even in your dreams unless equipped with goat-skin, spear, buckler and slippers turned up at the toe. Yet that is not the aspect of the Argive Juno, nor of the Roman. It follows that Juno has one form for the Argives, another for the people of Lanuvium, and another for us. And indeed our Jupiter of the Capitol is not the same as the Africans' Juppiter Ammon. 2.62. Everything, then, from which any great utility proceeded was deified; and, indeed, the names I have just now mentioned are declaratory of the particular virtue of each Deity. It has been a general custom likewise, that men who have done important service to the public should be exalted to heaven by fame and universal consent. Thus Hercules, Castor and Pollux, Aesculapius, and Liber became Gods (I mean Liber the son of Semele, and not him whom our ancestors consecrated in such state and solemnity with Ceres and Libera; the difference in which may be seen in our Mysteries. But because the offsprings of our bodies are called "Liberi" (children), therefore the offspring of Ceres are called Liber and Libera; thus likewise Romulus, or Quirinus — for they are thought to be the same — became a God. They are justly esteemed as Deities, since their souls subsist and enjoy eternity, from whence they are perfect and immortal beings. 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.

6. Cicero, On Laws, 2.4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 253

2.4. ATTICUS: I would not condemn a sentiment which appears so rational; I myself have caught the same infection, and I feel that my love for this house and neighbourhood increases, when I remember that you were born here. I cannot tell you how this affection arises, but certainly we cannot behold, without emotion, the spots where we find traces of those who possess our esteem or admiration. For my own part, if any thing attaches me to Athens, it is not so much the accumulation of a multitude of invaluable antiques, as the rememberance of great men, whom I represent to myself as living, reposing there, and discoursing there. Even their very tombs attract my deepest attention. I therefore leave you to imagine how warm is the affection you have imparted to me for your native country. MARCUS: That being the case, I am very glad that I have brought you here, and shown you my cradle. ATTICUS: And I am still more pleased at having seen it. But what were you going to say just now, when you called this Arpinum the true country of yourself and your brother Quintus? Have you more than one country, or any other than that Roman Commonwealth in which we have a similar interest? In that sense, the true country of the philosophic Cato would not have been Rome, but Tusculum. MARCUS: In reply to your question, I should say, that Cato, and municipal citizens like him, have two countries, one, that of their birth, and the other, that of their choice. Cato being born at Tusculum, was elected a citizen of Rome, so that a Tusculan by extraction, and a Roman by election, he had, besides his native country, a rightful one. So among your Athenians, before Theseus urged them to quit their rural territories, and assembled them at Athens, those that were natives of Sunium, were reckoned as Sunians and Athenians at the same time. In the same way, we may justly entitle as our country, both the place from where we originated, and that to which we have been associated. It is necessary, however, that we should attach ourselves by a preference of affection to the latter, which, under the name of the Commonwealth, is the common country of us all. For this country it is, that we ought to sacrifice our lives; it is to her that we ought to devote ourselves without reserve; and it is for her that we ought to risk and hazard all our riches and our hopes. Yet this universal patriotism does not prohibit us from preserving a very tender affection for the native soil that was the cradle of our infancy and our youth. Therefore I will never disown Arpinum as my country, at the same time acknowledging that Rome will always secure my preference, and that Arpinum can only deserve the second place in my heart.

7. Polybius, Histories, 30.10.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 242

8. Livy, History, 1.19.4, 6.33.5, 24.39.8, 29.8.9-29.8.11, 29.18.4-29.18.5, 29.18.18, 34.4.4-34.4.5, 42.28.12, 45.27-45.28, 45.28.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233, 239, 242, 253

1.19.4. clauso eo cum omnium circa finitimorum societate ac foederibus iunxisset animos, positis externorum periculorum curis ne luxuriarent otio animi, quos metus hostium disciplinaque militaris continuerat, omnium primum, rem ad multitudinem inperitam et illis saeculis rudem efficacissimam, deorum metum iniciendum ratus est. 6.33.5. nec sua religio nec verecundia deum arcuisse dicitur, sed vox horrenda edita templo cum tristibus minis, ni nefandos ignes procul delubris amovissent. Incensos ea rabie impetus Tusculum tulit ob iram, 29.18.4. qui, cum ex Sicilia rediens Locros classe praeterveheretur, inter alia foeda, quae propter fidem erga vos in civitatem nostram facinora edidit, thensauros quoque Proserpinae intactos ad eam diem spoliavit; atque ita, pecunia in naves inposita, ipse terra est profectus. 29.18.5. quid ergo evenit, patres conscripti? 29.18.18. sed et nunc et tunc et saepe alias dea suam sedem suumque templum aut tutata est aut a violatoribus gravia piacula exegit; nostras iniurias nec potest nec possit alius ulcisci quam vos, patres conscripti; 34.4.4. ne illae magis res nos ceperint quam nos illas. infesta, mihi credite, signa ab Syracusis illata sunt huic urbi. iam nimis multos audio Corinthi et Athenariu Athenarum ornamenta laudantis mirantisque et antefixa fictiia fictilia deorum Romanorum ridentis. 34.4.5. ego hos malo propitios deos et ita spero futuros, si in suis manere sediblu sedibus patiemur. 42.28.12. obruit animum simul luctus metusque: mane ingressi cubiculum servi laqueo dependentem invenere. erat opinio post censuram minus conpotem fuisse sui; vulgo Iunonis Laciniae iram ob spoliatum templum alienasse mentem ferebant.

45.27. During these proceedings in Illyria, Paullus, prior to the arrival of the ten commissioners, sent his son Q. Maximus, who had now returned from Rome, to sack the cities of Aiginium and Agassae, the latter because after surrendering to the consul Marcius and voluntarily asking for an alliance it had again revolted to Perseus. The offence of the people of Aiginium was of a novel character. They did not attach any credence to the report of the Roman victory, and killed some of the soldiers who had entered the town. L. Postumius was also sent to sack the city of the Aenians because the inhabitants had shown greater obstinacy than the surrounding cities. Autumn was approaching and the consul decided to utilise this season for making a tour through Greece and visiting objects to which the fame that reaches our ears lends a grandeur which the eye fails to discern. He placed C. Sulpicius Galbus in charge of the camp and set out with a small escort, his son Scipio and Athenaeus, Eumenes' brother, riding on either side of him. Passing through Thessaly he made his way to Delphi, the world-famed oracle. Here he offered sacrifices to Apollo and some unfinished columns in the vestibule on which it had been intended to place statues of Perseus he set apart for statues of himself in commemoration of his victory. He also visited the temple of Jupiter Trophonius at Lebadia and saw the mouth of the cavern into which those who consult the oracle descended. There is a temple dedicated to Jupiter and Hercynna, and he offered sacrifices to these deities. He then went on to Chalcis to see the Euripus and the bridge which connects the large island of Euboea with the mainland. From there he crossed to Aulis, a distance of three miles, and viewed the harbour, famous as the anchorage of Agamemnon's thousand ships, and also the temple of Diana, at whose altar the renowned "king of kings" sacrificed his daughter that his fleet might have a favourable voyage to Troy. He then went on to Oropus, where an ancient bard is worshipped as a god and his venerable temple (the Amphiareion) is delightfully situated amidst fountains and brooks. From there he proceeded to Athens. This city is full of the traditions of its ancient glory, but it nevertheless possesses many things worth seeing-the citadel, the harbour, the walls connecting the city with the Piraeus and the dockyards; memorials of great commanders, statues of gods and men, splendidly wrought in every kind of material and every form of art.

9. Dionysius of Halycarnassus, Roman Antiquities, 5.16.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233

5.16.3. For the Romans attribute panics to this divinity; and whatever apparitions come to men's sight, now in one shape and now in another, inspiring terror, or whatever supernatural voices come to their ears to disturb them are the work, they say, of this god. The voice of the divinity exhorted the Romans to be of good courage, as having gained the victory, and declared that the enemy's dead exceeded theirs by one man. They say that Valerius, encouraged by this voice, pushed on to the Tyrrhenians' entrenchments while it was still the dead of night, and having slain many of them and driven the rest out of the camp, made himself master of it. <

10. Julius Caesar, De Bello Civli, 3.105 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 249

3.105. On Caesar's arrival in Asia he found that T. Ampius had attempted to remove sums of money from Ephesus from the temple of Diana, and that with this object he had summoned all the senators from the province, that he might employ them as witnesses in reference to the amount of the sum, but that he had fled when interrupted by Caesar's arrival. So on two occasions Caesar saved the Ephesian funds. Also it was established, by going back and calculating the dates, that at Elis in the temple of Minerva, on the very day on which Caesar had fought his successful battle, the image of Victory, which had been placed in front of Minerva herself and had previously looked towards the image of Minerva, had turned itself towards the folding-doors and threshold of the temple. And on the same day at Antioch in Syria so great a clamour of a host and a noise of trumpetings had twice been heard that the body of citizens rushed about in arms on the walls. The same thing happened at Ptolomais. At Pergamum in the secret and concealed parts of the temple, whither no one but the priests is allowed to approach, which the Greeks call ἄδυτα, there was a sound of drums. Also at Tralles in the temple of Victory, where they had dedicated a statue of Caesar, a palm was pointed out as having grown up during those days from the pavement between the joints of the stones.

11. Lucretius Carus, On The Nature of Things, 1.102-1.103, 1.108-1.109, 3.359-3.369 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 27, 233

1.102. Tutemet a nobis iam quovis tempore vatum 1.103. terriloquis victus dictis desciscere quaeres. 1.108. aerumnarum homines, aliqua ratione valerent 1.109. religionibus atque minis obsistere vatum. 3.359. Dicere porro oculos nullam rem cernere posse, 3.360. sed per eos animum ut foribus spectare reclusis, 3.361. difficilest, contra cum sensus ducat eorum; 3.362. sensus enim trahit atque acies detrudit ad ipsas, 3.363. fulgida praesertim cum cernere saepe nequimus, 3.364. lumina luminibus quia nobis praepediuntur. 3.365. quod foribus non fit; neque enim, qua cernimus ipsi, 3.366. ostia suscipiunt ullum reclusa laborem. 3.367. praeterea si pro foribus sunt lumina nostra, 3.368. iam magis exemptis oculis debere videtur 3.369. cernere res animus sublatis postibus ipsis.

1.102. And there shall come the time when even thou, Forced by the soothsayer's terror-tales, shalt seek To break from us. Ah, many a dream even now Can they concoct to rout thy plans of life, And trouble all thy fortunes with base fears. I own with reason: for, if men but knew Some fixed end to ills, they would be strong By some device unconquered to withstand Religions and the menacings of seers. But now nor skill nor instrument is theirs, Since men must dread eternal pains in death. For what the soul may be they do not know, Whether 'tis born, or enter in at birth, And whether, snatched by death, it die with us, Or visit the shadows and the vasty caves of Orcus, or by some divine decree Enter the brute herds, as our Ennius sang, Who first from lovely Helicon brought down A laurel wreath of bright perennial leaves, Renowned forever among the Italian clans. Yet Ennius too in everlasting verse Proclaims those vaults of Acheron to be, Though thence, he said, nor souls nor bodies fare, But only phantom figures, strangely wan, And tells how once from out those regions rose Old Homer's ghost to him and shed salt tears And with his words unfolded Nature's source. Then be it ours with steady mind to clasp The purport of the skies- the law behind The wandering courses of the sun and moon; To scan the powers that speed all life below; But most to see with reasonable eyes of what the mind, of what the soul is made, And what it is so terrible that breaks On us asleep, or waking in disease, Until we seem to mark and hear at hand Dead men whose bones earth bosomed long ago.

12. Vergil, Aeneis, 6.42-6.55, 6.77-6.82, 6.98-6.103, 6.236-6.264, 7.563-7.571 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233

6.42. Excisum Euboicae latus ingens rupis in antrum, 6.43. quo lati ducunt aditus centum, ostia centum; 6.44. unde ruunt totidem voces, responsa Sibyllae. 6.45. Ventum erat ad limen, cum virgo. Poscere fata 6.46. tempus ait; deus, ecce, deus! Cui talia fanti 6.47. ante fores subito non voltus, non color unus, 6.48. non comptae mansere comae; sed pectus anhelum, 6.49. et rabie fera corda tument; maiorque videri, 6.50. nec mortale sos, adflata est numine quando 6.51. iam propiore dei. Cessas in vota precesque, 6.52. Tros ait Aenea? Cessas? Neque enim ante dehiscent 6.53. attonitae magna ora domus. Et talia fata 6.54. conticuit. Gelidus Teucris per dura cucurrit 6.55. ossa tremor, funditque preces rex pectore ab imo: 6.77. At, Phoebi nondum patiens, immanis in antro 6.78. bacchatur vates, magnum si pectore possit 6.79. excussisse deum; tanto magis ille fatigat 6.80. os rabidum, fera corda domans, fingitque premendo. 6.81. Ostia iamque domus patuere ingentia centum 6.82. sponte sua, vatisque ferunt responsa per auras: 6.98. Talibus ex adyto dictis Cumaea Sibylla 6.99. horrendas canit ambages antroque remugit, 6.100. obscuris vera involvens: ea frena furenti 6.101. concutit, et stimulos sub pectore vertit Apollo. 6.102. Ut primum cessit furor et rabida ora quierunt, 6.103. incipit Aeneas heros: Non ulla laborum, 6.258. adventante dea. Procul O procul este, profani, 6.259. conclamat vates, totoque absistite luco; 6.262. Tantum effata, furens antro se immisit aperto; 6.263. ille ducem haud timidis vadentem passibus aequat. 6.264. Di, quibus imperium est animarum, umbraeque silentes, 7.563. Est locus Italiae medio sub montibus altis, 7.564. nobilis et fama multis memoratus in oris, 7.565. Amsancti valles: densis hunc frondibus atrum 7.566. urguet utrimque latus nemoris, medioque fragosus 7.567. dat sonitum saxis et torto vertice torrens. 7.568. Hic specus horrendum et saevi spiracula Ditis 7.569. monstrantur, ruptoque ingens Acheronte vorago 7.570. pestiferas aperit fauces, quis condita Erinys, 7.571. invisum numen, terras caelumque levabat.

6.42. 0 Icarus, in such well-graven scene 6.43. How proud thy place should be! but grief forbade: 6.44. Twice in pure gold a father's fingers strove 6.45. To shape thy fall, and twice they strove in vain. 6.46. Aeneas long the various work would scan; 6.47. But now Achates comes, and by his side 6.48. Deiphobe, the Sibyl, Glaucus' child. 6.49. Thus to the prince she spoke : 6.50. “Is this thine hour 6.51. To stand and wonder? Rather go obtain 6.52. From young unbroken herd the bullocks seven, 6.53. And seven yearling ewes, our wonted way.” 6.54. Thus to Aeneas; his attendants haste 6.55. To work her will; the priestess, calling loud, 6.77. On great Achilles! Thou hast guided me 6.78. Through many an unknown water, where the seas 6.79. Break upon kingdoms vast, and to the tribes 6.80. of the remote Massyli, whose wild land 6.81. To Syrtes spreads. But now; because at last 6.82. I touch Hesperia's ever-fleeting bound, 6.98. I there will keep, to be my people's law; 6.99. And thee, benigt Sibyl for all time 6.100. A company of chosen priests shall serve. 6.101. O, not on leaves, light leaves, inscribe thy songs! 6.102. Lest, playthings of each breeze, they fly afar 6.103. In swift confusion! Sing thyself, I pray.” 6.258. “0, guide me on, whatever path there be! 6.259. In airy travel through the woodland fly, 6.262. 0 heavenly mother!” So saying, his steps lie stayed, 6.263. Close watching whither they should signal give; 6.264. The lightly-feeding doves flit on and on, 7.563. which, while in night and slumber thou wert laid, 7.564. Saturnia 's godhead, visibly revealed, 7.565. bade me declare. Up, therefore, and array 7.566. thy warriors in arms! Swift sallying forth 7.567. from thy strong city-gates, on to the fray 7.568. exultant go! Assail the Phrygian chiefs 7.569. who tent them by thy beauteous river's marge, 7.570. and burn their painted galleys! 't is the will 7.571. of gods above that speaks. Yea, even the King

13. Pliny The Elder, Natural History, 35.157 (1st cent. CE - 1st cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 235

14. Plutarch, Aemilius Paulus, 28.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 242

28.2. ἐπιὼν γὰρ ἀνελάμβανε τοὺς δήμους καὶ τὰ πολιτεύματα καθίστατο, καὶ δωρεὰς ἐδίδου, ταῖς μὲν σῖτον ἐκ τοῦ βασιλικοῦ, ταὶς δʼ ἔλαιον.

28.2. For in his progress he restored the popular governments and established their civil polities; he also gave gifts to the cities, to some grain from the royal stores, to others oil.

15. Plutarch, Lucullus, 2.6, 13.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233, 243

16. Plutarch, Pompey, 27.3, 30.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 243

17. Juvenal, Satires, 3.17-3.20, 13.219 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233, 239

18. Lucan, Pharsalia, 1.450-1.458, 3.399-3.425, 5.116-5.227 (1st cent. CE - 1st cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233, 234, 249

1.450. The tents are vacant by Lake Leman's side; The camps upon the beetling crags of Vosges No longer hold the warlike Lingon down, Fierce in his painted arms; Isara is left, Who past his shallows gliding, flows at last Into the current of more famous Rhone, To reach the ocean in another name. The fair-haired people of Cevennes are free: Soft Aude rejoicing bears no Roman keel, Nor pleasant Var, since then Italia's bound; 1.451. The tents are vacant by Lake Leman's side; The camps upon the beetling crags of Vosges No longer hold the warlike Lingon down, Fierce in his painted arms; Isara is left, Who past his shallows gliding, flows at last Into the current of more famous Rhone, To reach the ocean in another name. The fair-haired people of Cevennes are free: Soft Aude rejoicing bears no Roman keel, Nor pleasant Var, since then Italia's bound; 1.452. The tents are vacant by Lake Leman's side; The camps upon the beetling crags of Vosges No longer hold the warlike Lingon down, Fierce in his painted arms; Isara is left, Who past his shallows gliding, flows at last Into the current of more famous Rhone, To reach the ocean in another name. The fair-haired people of Cevennes are free: Soft Aude rejoicing bears no Roman keel, Nor pleasant Var, since then Italia's bound; 1.453. The tents are vacant by Lake Leman's side; The camps upon the beetling crags of Vosges No longer hold the warlike Lingon down, Fierce in his painted arms; Isara is left, Who past his shallows gliding, flows at last Into the current of more famous Rhone, To reach the ocean in another name. The fair-haired people of Cevennes are free: Soft Aude rejoicing bears no Roman keel, Nor pleasant Var, since then Italia's bound; 1.454. The tents are vacant by Lake Leman's side; The camps upon the beetling crags of Vosges No longer hold the warlike Lingon down, Fierce in his painted arms; Isara is left, Who past his shallows gliding, flows at last Into the current of more famous Rhone, To reach the ocean in another name. The fair-haired people of Cevennes are free: Soft Aude rejoicing bears no Roman keel, Nor pleasant Var, since then Italia's bound; 1.455. The tents are vacant by Lake Leman's side; The camps upon the beetling crags of Vosges No longer hold the warlike Lingon down, Fierce in his painted arms; Isara is left, Who past his shallows gliding, flows at last Into the current of more famous Rhone, To reach the ocean in another name. The fair-haired people of Cevennes are free: Soft Aude rejoicing bears no Roman keel, Nor pleasant Var, since then Italia's bound; 1.456. The tents are vacant by Lake Leman's side; The camps upon the beetling crags of Vosges No longer hold the warlike Lingon down, Fierce in his painted arms; Isara is left, Who past his shallows gliding, flows at last Into the current of more famous Rhone, To reach the ocean in another name. The fair-haired people of Cevennes are free: Soft Aude rejoicing bears no Roman keel, Nor pleasant Var, since then Italia's bound; 1.457. The tents are vacant by Lake Leman's side; The camps upon the beetling crags of Vosges No longer hold the warlike Lingon down, Fierce in his painted arms; Isara is left, Who past his shallows gliding, flows at last Into the current of more famous Rhone, To reach the ocean in another name. The fair-haired people of Cevennes are free: Soft Aude rejoicing bears no Roman keel, Nor pleasant Var, since then Italia's bound; 1.458. The tents are vacant by Lake Leman's side; The camps upon the beetling crags of Vosges No longer hold the warlike Lingon down, Fierce in his painted arms; Isara is left, Who past his shallows gliding, flows at last Into the current of more famous Rhone, To reach the ocean in another name. The fair-haired people of Cevennes are free: Soft Aude rejoicing bears no Roman keel, Nor pleasant Var, since then Italia's bound; 3.399. Perished in flames, we sought another here; And here on foreign shores, in narrow bounds Confined and safe, our boast is sturdy faith; Nought else. But if our city to blockade Is now thy mind — to force the gates, and hurl Javelin and blazing torch upon our homes — Do what thou wilt: cut off the source that fills Our foaming river, force us, prone in thirst, To dig the earth and lap the scanty pool; Seize on our corn and leave us food abhorred: 3.400. Nor shall this people shun, for freedom's sake, The ills Saguntum bore in Punic siege; Torn, vainly clinging, from the shrunken breast The starving babe shall perish in the flames. Wives at their husbands' hands shall pray their fate, And brothers' weapons deal a mutual death. Such be our civil war; not, Caesar, thine." But Caesar's visage stern betrayed his ire Which thus broke forth in words: "Vain is the hope Ye rest upon my march: speed though I may 3.401. Nor shall this people shun, for freedom's sake, The ills Saguntum bore in Punic siege; Torn, vainly clinging, from the shrunken breast The starving babe shall perish in the flames. Wives at their husbands' hands shall pray their fate, And brothers' weapons deal a mutual death. Such be our civil war; not, Caesar, thine." But Caesar's visage stern betrayed his ire Which thus broke forth in words: "Vain is the hope Ye rest upon my march: speed though I may 3.402. Nor shall this people shun, for freedom's sake, The ills Saguntum bore in Punic siege; Torn, vainly clinging, from the shrunken breast The starving babe shall perish in the flames. Wives at their husbands' hands shall pray their fate, And brothers' weapons deal a mutual death. Such be our civil war; not, Caesar, thine." But Caesar's visage stern betrayed his ire Which thus broke forth in words: "Vain is the hope Ye rest upon my march: speed though I may 3.403. Nor shall this people shun, for freedom's sake, The ills Saguntum bore in Punic siege; Torn, vainly clinging, from the shrunken breast The starving babe shall perish in the flames. Wives at their husbands' hands shall pray their fate, And brothers' weapons deal a mutual death. Such be our civil war; not, Caesar, thine." But Caesar's visage stern betrayed his ire Which thus broke forth in words: "Vain is the hope Ye rest upon my march: speed though I may 3.404. Nor shall this people shun, for freedom's sake, The ills Saguntum bore in Punic siege; Torn, vainly clinging, from the shrunken breast The starving babe shall perish in the flames. Wives at their husbands' hands shall pray their fate, And brothers' weapons deal a mutual death. Such be our civil war; not, Caesar, thine." But Caesar's visage stern betrayed his ire Which thus broke forth in words: "Vain is the hope Ye rest upon my march: speed though I may 3.405. Nor shall this people shun, for freedom's sake, The ills Saguntum bore in Punic siege; Torn, vainly clinging, from the shrunken breast The starving babe shall perish in the flames. Wives at their husbands' hands shall pray their fate, And brothers' weapons deal a mutual death. Such be our civil war; not, Caesar, thine." But Caesar's visage stern betrayed his ire Which thus broke forth in words: "Vain is the hope Ye rest upon my march: speed though I may 3.406. Nor shall this people shun, for freedom's sake, The ills Saguntum bore in Punic siege; Torn, vainly clinging, from the shrunken breast The starving babe shall perish in the flames. Wives at their husbands' hands shall pray their fate, And brothers' weapons deal a mutual death. Such be our civil war; not, Caesar, thine." But Caesar's visage stern betrayed his ire Which thus broke forth in words: "Vain is the hope Ye rest upon my march: speed though I may 3.407. Nor shall this people shun, for freedom's sake, The ills Saguntum bore in Punic siege; Torn, vainly clinging, from the shrunken breast The starving babe shall perish in the flames. Wives at their husbands' hands shall pray their fate, And brothers' weapons deal a mutual death. Such be our civil war; not, Caesar, thine." But Caesar's visage stern betrayed his ire Which thus broke forth in words: "Vain is the hope Ye rest upon my march: speed though I may 3.408. Nor shall this people shun, for freedom's sake, The ills Saguntum bore in Punic siege; Torn, vainly clinging, from the shrunken breast The starving babe shall perish in the flames. Wives at their husbands' hands shall pray their fate, And brothers' weapons deal a mutual death. Such be our civil war; not, Caesar, thine." But Caesar's visage stern betrayed his ire Which thus broke forth in words: "Vain is the hope Ye rest upon my march: speed though I may 3.409. Nor shall this people shun, for freedom's sake, The ills Saguntum bore in Punic siege; Torn, vainly clinging, from the shrunken breast The starving babe shall perish in the flames. Wives at their husbands' hands shall pray their fate, And brothers' weapons deal a mutual death. Such be our civil war; not, Caesar, thine." But Caesar's visage stern betrayed his ire Which thus broke forth in words: "Vain is the hope Ye rest upon my march: speed though I may 3.410. Towards my western goal, time still remains To blot Massilia out. Rejoice, my troops! Unsought the war ye longed for meets you now: The fates concede it. As the tempests lose Their strength by sturdy forests unopposed, And as the fire that finds no fuel dies, Even so to find no foe is Caesar's ill. When those who may be conquered will not fight That is defeat. Degenerate, disarmed Their gates admit me! Not content, forsooth, 3.411. Towards my western goal, time still remains To blot Massilia out. Rejoice, my troops! Unsought the war ye longed for meets you now: The fates concede it. As the tempests lose Their strength by sturdy forests unopposed, And as the fire that finds no fuel dies, Even so to find no foe is Caesar's ill. When those who may be conquered will not fight That is defeat. Degenerate, disarmed Their gates admit me! Not content, forsooth, 3.412. Towards my western goal, time still remains To blot Massilia out. Rejoice, my troops! Unsought the war ye longed for meets you now: The fates concede it. As the tempests lose Their strength by sturdy forests unopposed, And as the fire that finds no fuel dies, Even so to find no foe is Caesar's ill. When those who may be conquered will not fight That is defeat. Degenerate, disarmed Their gates admit me! Not content, forsooth, 3.413. Towards my western goal, time still remains To blot Massilia out. Rejoice, my troops! Unsought the war ye longed for meets you now: The fates concede it. As the tempests lose Their strength by sturdy forests unopposed, And as the fire that finds no fuel dies, Even so to find no foe is Caesar's ill. When those who may be conquered will not fight That is defeat. Degenerate, disarmed Their gates admit me! Not content, forsooth, 3.414. Towards my western goal, time still remains To blot Massilia out. Rejoice, my troops! Unsought the war ye longed for meets you now: The fates concede it. As the tempests lose Their strength by sturdy forests unopposed, And as the fire that finds no fuel dies, Even so to find no foe is Caesar's ill. When those who may be conquered will not fight That is defeat. Degenerate, disarmed Their gates admit me! Not content, forsooth, 3.415. Towards my western goal, time still remains To blot Massilia out. Rejoice, my troops! Unsought the war ye longed for meets you now: The fates concede it. As the tempests lose Their strength by sturdy forests unopposed, And as the fire that finds no fuel dies, Even so to find no foe is Caesar's ill. When those who may be conquered will not fight That is defeat. Degenerate, disarmed Their gates admit me! Not content, forsooth, 3.416. Towards my western goal, time still remains To blot Massilia out. Rejoice, my troops! Unsought the war ye longed for meets you now: The fates concede it. As the tempests lose Their strength by sturdy forests unopposed, And as the fire that finds no fuel dies, Even so to find no foe is Caesar's ill. When those who may be conquered will not fight That is defeat. Degenerate, disarmed Their gates admit me! Not content, forsooth, 3.417. Towards my western goal, time still remains To blot Massilia out. Rejoice, my troops! Unsought the war ye longed for meets you now: The fates concede it. As the tempests lose Their strength by sturdy forests unopposed, And as the fire that finds no fuel dies, Even so to find no foe is Caesar's ill. When those who may be conquered will not fight That is defeat. Degenerate, disarmed Their gates admit me! Not content, forsooth, 3.418. Towards my western goal, time still remains To blot Massilia out. Rejoice, my troops! Unsought the war ye longed for meets you now: The fates concede it. As the tempests lose Their strength by sturdy forests unopposed, And as the fire that finds no fuel dies, Even so to find no foe is Caesar's ill. When those who may be conquered will not fight That is defeat. Degenerate, disarmed Their gates admit me! Not content, forsooth, 3.419. Towards my western goal, time still remains To blot Massilia out. Rejoice, my troops! Unsought the war ye longed for meets you now: The fates concede it. As the tempests lose Their strength by sturdy forests unopposed, And as the fire that finds no fuel dies, Even so to find no foe is Caesar's ill. When those who may be conquered will not fight That is defeat. Degenerate, disarmed Their gates admit me! Not content, forsooth, 3.420. With shutting Caesar out they shut him in! They shun the taint of war! Such prayer for peace Brings with it chastisement. In Caesar's age Learn that not peace, but war within his ranks Alone can make you safe." Fearless he turns His march upon the city, and beholds Fast barred the gate-ways, while in arms the youths Stand on the battlements. Hard by the walls A hillock rose, upon the further side Expanding in a plain of gentle slope, 3.421. With shutting Caesar out they shut him in! They shun the taint of war! Such prayer for peace Brings with it chastisement. In Caesar's age Learn that not peace, but war within his ranks Alone can make you safe." Fearless he turns His march upon the city, and beholds Fast barred the gate-ways, while in arms the youths Stand on the battlements. Hard by the walls A hillock rose, upon the further side Expanding in a plain of gentle slope, 3.422. With shutting Caesar out they shut him in! They shun the taint of war! Such prayer for peace Brings with it chastisement. In Caesar's age Learn that not peace, but war within his ranks Alone can make you safe." Fearless he turns His march upon the city, and beholds Fast barred the gate-ways, while in arms the youths Stand on the battlements. Hard by the walls A hillock rose, upon the further side Expanding in a plain of gentle slope, 3.423. With shutting Caesar out they shut him in! They shun the taint of war! Such prayer for peace Brings with it chastisement. In Caesar's age Learn that not peace, but war within his ranks Alone can make you safe." Fearless he turns His march upon the city, and beholds Fast barred the gate-ways, while in arms the youths Stand on the battlements. Hard by the walls A hillock rose, upon the further side Expanding in a plain of gentle slope, 3.424. With shutting Caesar out they shut him in! They shun the taint of war! Such prayer for peace Brings with it chastisement. In Caesar's age Learn that not peace, but war within his ranks Alone can make you safe." Fearless he turns His march upon the city, and beholds Fast barred the gate-ways, while in arms the youths Stand on the battlements. Hard by the walls A hillock rose, upon the further side Expanding in a plain of gentle slope, 3.425. With shutting Caesar out they shut him in! They shun the taint of war! Such prayer for peace Brings with it chastisement. In Caesar's age Learn that not peace, but war within his ranks Alone can make you safe." Fearless he turns His march upon the city, and beholds Fast barred the gate-ways, while in arms the youths Stand on the battlements. Hard by the walls A hillock rose, upon the further side Expanding in a plain of gentle slope, 5.116. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.117. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.118. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.119. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.120. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.121. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.122. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.123. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.124. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.125. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.126. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.127. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.128. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.129. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.130. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.131. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.132. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.133. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.134. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.135. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.136. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.137. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.138. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.139. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.140. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.141. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.142. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.143. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.144. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.145. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.146. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.147. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.148. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.149. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.150. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.151. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.152. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.153. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.154. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.155. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.156. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.157. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.158. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.159. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.160. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.161. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.162. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.163. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.164. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.165. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.166. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.167. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.168. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.169. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.170. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.171. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.172. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.173. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.174. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.175. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.176. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.177. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.178. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.179. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.180. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.181. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.182. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.183. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.184. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.185. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.186. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.187. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.188. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.189. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.190. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.191. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.192. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.193. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.194. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.195. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.196. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.197. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.198. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.199. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.200. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.201. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.202. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.203. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.204. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.205. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.206. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.207. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.208. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.209. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.210. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.211. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.212. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.213. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.214. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.215. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.216. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.217. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.218. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.219. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.220. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.221. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.222. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.223. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.224. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.225. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.226. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.227. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free

19. Seneca The Younger, De Beneficiis, 4.19.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233

20. Epictetus, Discourses, 2.8.26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 243

21. Plutarch, Sulla, 17.2, 26.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 243

17.2. μετὰ δὲ τοῦτον ἀνὴρ τῶν ἐν τάξει στρατευομένων ὄνομα Σαλουήνιος ἀνήνεγκε παρὰ τοῦ θεοῦ τέλος οἷον αἱ κατὰ τὴν Ἰταλίαν πράξεις ἔμελλον ἕξειν. ἀμφότεροι δὲ ταὐτὰ περὶ τῆς ὀμφῆς ἔφραζον τῷ γὰρ Ὀλυμπίῳ Διῒ καὶ τὸ κάλλος καὶ τὸ μέγεθος παραπλήσιον ἰδεῖν ἔφασαν. 26.1. ἀναχθεὶς δὲ πάσαις ταῖς ναυσὶν ἐξ Ἐφέσου τριταῖος ἐν Πειραιεῖ καθωρμίσθη καὶ μυηθεὶς ἐξεῖλεν ἑαυτῷ τὴν Ἀπελλικῶνος τοῦ Τηΐου βιβλιοθήκην, ἐν ᾗ τὰ πλεῖστα τῶν Ἀριστοτέλους καὶ Θεοφράστου βιβλίων ἦν, οὔπω τότε σαφῶς γνωριζόμενα τοῖς πολλοῖς, λέγεται δὲ κομισθείσης αὐτῆς εἰς Ῥώμην Τυραννίωνα τὸν γραμματικὸν ἐνσκευάσασθαι τὰ πολλά, καὶ παρʼ αὐτοῦ τὸν Ῥόδιον Ἀνδρόνικον εὐπορήσαντα τῶν ἀντιγράφων εἰς μέσον θεῖναι καὶ ἀναγράψαι τοὺς νῦν φερομένους πίνακας.

17.2. And after him, a legionary soldier, Salvenius by name, brought him from the god a statement of the issue which affairs in Italy were going to have. But both agreed about the source of their oracle; for they said they had beheld one who in beauty and majesty was like unto Olympian Jove. 26.1. Having put to sea with all his ships from Ephesus, on the third day he came to anchor in Piraeus. He was now initiated into the mysteries, and seized for himself the library of Apellicon the Teian, in which were most of the treatises of Aristotle and Theophrastus, at that time not yet well known to the public. But it is said that after the library was carried to Rome, Tyrannio the grammarian arranged most of the works in it, and that Andronicus the Rhodian was furnished by him with copies of them, and published them, and drew up the lists now current.

22. Suetonius, Caligula, 22.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 243

22.2. But on being reminded that he had risen above the elevation both of princes and kings, he began from that time on to lay claim to divine majesty; for after giving orders that such statues of the gods as were especially famous for their sanctity or their artistic merit, including that of Jupiter of Olympia, should be brought from Greece, in order to remove their heads and put his own in their place, he built out a part of the Palace as far as the Forum, and making the temple of Castor and Pollux its vestibule, he often took his place between the divine brethren, and exhibited himself there to be worshipped by those who presented themselves; and some hailed him as Jupiter Latiaris.

23. Statius, Thebais, 4.419-4.442 (1st cent. CE - 1st cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233

4.419. There stands a wood, enduring of time, and strong and erect in age, with foliage aye unshorn nor pierced by any suns; no cold of winter has injured it, nor has the South wind power thereon nor Boreas swooping down from the Getic Bear. Beneath is sheltered quiet, and a vague shuddering awe guards the silence, and the phantom of the banished light gleams pale and ominous. Nor do the shadows lack a divine power: Latonia's haunting presence is added to the grove; her effigies wrought in pine or cedar and wood or very tree are hidden in the hallowed gloom of the forest. Her arrows whistle unseen through the wood, her hounds bay nightly, when she flies from her uncle's threshold and resumes afresh Diana's kindlier shape. Or when she is weary from her ranging on the hills, and the sun high in heaven invites sweet slumber, here doth she rest with head flung back carelessly on her quiver, while all her spears stand fixed in the earth around. Outside, of vast extent, stretches the Martian plain, the field that bore its harvest to Cadmus. Hardy was he who first after the kindred warfare and the crime of those same furrows dared with the ploughshare till the soil and upturned the blood-soaked meads; even yet the accursed earth breathes mighty tumults at midday and in the lonely night's dim shadows, when the black sons of earth arise to phantom combat: with trembling limbs the husbandman flees and leaves the field unfinished, and his oxen hie them to their stalls, distraught.

24. Silius Italicus, Punica, 1.81-1.103, 14.653-14.654, 14.662-14.663 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233, 242

25. Seneca The Younger, Thyestes, 650-674, 676-682, 675 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233

26. Seneca The Younger, Letters, 17.6, 29.12, 95.49 (1st cent. CE - 1st cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233

27. Seneca The Younger, On Anger, 2.27.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233

28. Seneca The Younger, De Consolatione Ad Helviam, 12.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 239

29. Dio Chrysostom, Orations, 25-26, 74, 85, 77 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 243

30. Anon., Mekhilta Derabbi Shimeon Ben Yohai, 4.5 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 27

31. Seneca The Younger, Oen., 530-566, 568-581, 567 Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 233

32. Arch., Att., 2.15.3 Tagged with subjects: •numinousness, of divine imagery Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 253

Tiresias: The Ancient Mediterranean Religions Source Database