The Ancient Mediterranean Religions Index Database

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36 results for "penates"

1. Plautus, Cistellaria, 149-185, 187-202, 186 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 201

2. Cicero, Pro Milone, 85, 38 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 201

3. Cicero, Pro Sestio, 145, 45 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 201

45. There have always in this city been two kinds of men who have been ambitious of being concerned in affairs of state, and of arriving at distinction by such a course and of these two kinds one wish to be considered popular men and the others wish both to be and to be considered of the party of the best men in the state. Those whose object it was that whatever they did and whatever they said should be agreeable to the multitude, were the popular party; but those who conducted themselves in such a way as to induce all the best men to approve of their counsels were considered of the best party. [97] Who then are they? Every good man. If you ask what are their numbers, they are innumerable. For if they were not, we could not stand. They are the chief men of the public council; they are those who follow their school they are the men of the highest orders of the state to whom the senate house is open; they are the citizens of the municipal towns and Roman citizens who dwell in the country; they are men engaged in business; there are even some freedmen of the best party. The number, as I have said, of this party is widely scattered in various directions; but the entire body (to prevent all mistakes) can be described and defined in a few words. All men belong to the best party, who are not guilty of any crime, nor wicked by nature, nor madmen, nor men embarrassed by domestic difficulties. Let it be laid down, then, that these men (this race, as you call them) are all those who are honest and in their senses, and who are well off in their domestic circumstances. Those who are guided by their wishes, who consult their interests and opinions in the management of the republic, are the partisans of the best men, and are themselves accounted best men, most wise and most illustrious citizens, and chief men in the state. [98] What then, is the object proposed to themselves by these directors of the republic, which they are bound to keep their eyes fixed upon, and towards which they ought to direct their course? That which is most excellent and most desirable to all men in their senses, and to all good and happy men, — ease conjoined with duty. Those who seek this are all best men; those who effect it are considered the chief leaders in and the preservers of their states. For men ought not to be so elated by the dignity of the affairs which they have undertaken to manage, as to have no regard to their ease; nor ought they to dwell with fondness on any sort of ease which is inconsistent with dignity.

4. Cicero, Pro S. Roscio Amerino, 23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 201

5. Cicero, Philippicae, 2.68, 11.10, 13.16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 201

2.68. Oh the cruel audacity! Did you dare to enter into that house? Did you dare to cross that most sacred threshold? and to show your most profligate countece to the household gods who protect that abode? A house which for a long time no one could behold, no one could pass by without tears! Are you not ashamed to dwell so long in that house? one in which, stupid and ignorant as you are, still you can see nothing which is not painful to you. 28. When you behold those beaks of ships in the vestibule, and those warlike trophies, do you fancy that you are entering into a house which belongs to you? It is impossible. Although you are devoid of all sense and all feeling, — a in truth you are, — still you are acquainted with yourself, and with your trophies, and with your friends. Nor do I believe that you, either waking or sleeping, can ever act with quiet sense. It is impossible but that, were you ever so drunk an frantic, — as in truth you are, — when the recollection of the appearance of that illustrious man comes across you, you should be roused from sleep by your fears, and often stirred up to madness if awake.

6. Cicero, In Verrem, 2.4.69 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 265

2.4.69. And in this place I appeal to you, O Quintus Catulus; 83 for I am speaking of your most honourable and most splendid monument. You ought to take upon yourself not only the severity of a judge with respect to this crime, but something like the vehemence of an enemy and an accuser. For, through the kindness of the senate and people of Rome, your honour is connected with that temple. Your name is consecrated at the same time as that temple in the everlasting recollection of men. It is by you that this case is to be encountered; by you, that this labour is to be undergone, in order that the Capitol, as it has been restored more magnificently, may also be adorned more splendidly than it was originally; that then that fire may seem to have been sent from heaven, not to destroy the temple of the great and good Jupiter, but to demand one for him more noble and more magnificent.

7. Cicero, On The Nature of The Gods, 2.67 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 202

2.67. She is called Ceres, which is the same as Geres — a gerendis frugibus — "from bearing fruit," the first letter of the word being altered after the manner of the Greeks, for by them she is called Δημήτηρ, the same as Γημήτηρ. Again, he (qui magna vorteret) "who brings about mighty changes" is called Mavors; and Minerva is so called because (minueret, or minaretur) she diminishes or menaces. And as the beginnings and endings of all things are of the greatest importance, therefore they would have their sacrifices to begin with Janus. His name is derived ab eundo, from passing; from whence thorough passages are called jani, and the outward doors of common houses are called januae. The name of Vesta is, from the Greeks, the same with their Ἑστία. Her province is over altars and hearths; and in the name of this Goddess, who is the keeper of all things within, prayers and sacrifices are concluded. 2.67. The mother is Ceres, a corruption of 'Geres,' from gero, because she bears the crops; the same accidental change of the first letter is also seen in her Greek name Dēmētēr, a corruption of gē mētēr ('mother earth'). Mavors again is from magna vertere, 'the overturner of the great,' while Minerva is either 'she who minishes' or 'she who is minatory.' Also, as the beginning and the end are the most important parts of all affairs, they held that Janus is the leader in a sacrifice, the name being derived from ire ('to go'), hence the names jani for archways and januae for the front doors of secular buildings. Again, the name Vesta comes from the Greeks, for she is the goddess whom they call Hestia. Her power extends over altars and hearths, and therefore all prayers and all sacrifices end with this goddess, because she is the guardian of the innermost things.

8. Cicero, De Domo Sua, 1, 106, 144 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 201

144. si hac indigna suspicione careat, animo aequo se carere suis omnibus commodis dicit. rogat oratque te, Chrysogone, si nihil de patris fortunis amplissimis in suam rem convertit, si nulla in re te fraudavit, si tibi optima fide sua omnia concessit, adnumeravit, appendit, si vestitum quo ipse tectus erat anulumque de digito de digito Boemoraeus : dedit os codd. suum tibi tradidit, si ex omnibus rebus se ipsum nudum neque praeterea quicquam excepit, ut sibi per te liceat innocenti amicorum opibus vitam in egestate degere.

9. Ovid, Tristia, 1.5.69-1.5.70, 3.7.51-3.7.52 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 31

10. Ovid, Metamorphoses, 15.862-15.865 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 78

15.862. cesserunt, dique Indigetes genitorque Quirine 15.863. urbis et invicti genitor Gradive Quirini, 15.864. Vestaque Caesareos inter sacrata penates, 15.865. et cum Caesarea tu, Phoebe domestice, Vesta,

15.862. But you must promptly put aside delay; 15.863. hasten to enter the wide open gates— 15.864. the fates command you. Once received within 15.865. the city, you shall be its chosen king

11. Ovid, Fasti, 1.85-1.86, 1.607-1.616, 4.951-4.952, 4.954 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 31, 78

1.85. Iuppiter arce sua totum cum spectat in orbem, 1.86. nil nisi Romanum, quod tueatur, habet, 1.607. sed tamen humanis celebrantur honoribus omnes: 1.608. hic socium summo cum Iove nomen habet, 1.609. sancta vocant augusta patres, augusta vocantur 1.610. templa sacerdotum rite dicata manu; 1.611. huius et augurium dependet origine verbi, 1.612. et quodcumque sua Iuppiter auget ope. 1.613. augeat imperium nostri ducis, augeat annos, 1.614. protegat et vestras querna corona fores, 1.615. auspicibusque deis tanti cognominis heres 1.616. omine suscipiat, quo pater, orbis onus I 15. G CAR 4.951. Phoebus habet partem, Vestae pars altera cessit; 4.952. quod superest illis, tertius ipse tenet, 4.954. stet domus: aeternos tres habet una deos.

1.85. When Jupiter watches the whole world from his hill, 1.86. Everything that he sees belongs to Rome. 1.607. Augustus alone has a name that ranks with great Jove. 1.608. Sacred things are called august by the senators, 1.609. And so are temples duly dedicated by priestly hands. 1.610. From the same root comes the word augury, 1.611. And Jupiter augments things by his power. 1.612. May he augment our leader’s empire and his years, 1.613. And may the oak-leaf crown protect his doors. 1.614. By the god’s auspices, may the father’s omen 1.615. Attend the heir of so great a name, when he rules the world. 1.616. When the third sun looks back on the past Ides, 4.951. For Vesta, and the third part that’s left, Caesar occupies. 4.952. Long live the laurels of the Palatine: long live that house

12. Ovid, Epistulae Ex Ponto, 2.1.18 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 78

13. Livy, History, 2.40.7, 3.17.11, 6.14.8, 6.20.13, 22.8.7, 30.33.11, 44.49.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 201; Mueller, Roman Religion in Valerius Maximus (2002) 33

3.17.11. non inter patres ac plebem certamen esse, sed simul patres plebemque, arcem urbis, templa deorum, penates publicos privatosque hostibus dedi. 22.8.7. iisque negotium abi senatu datum, ut muros turresque urbis firmarent et praesidia disponerent, quibus locis videretur, pontesque rescinderent fluminum: pro urbe ac penatibus dimicandum esse, quando Italiam tueri nequissent.

14. Dionysius of Halycarnassus, Roman Antiquities, 1.67 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 202

1.67. While the city was building, a most remarkable prodigy is said to have occurred. A temple with an inner sanctuary had been built for the images of the gods which Aeneas had brought with him from the Troad and set up in Lavinium, and the statues had been removed from Lavinium to this sanctuary; but during the following night, although the doors were most carefully closed and the walls of the enclosure and the roof of the temple suffered no injury, the statues changed their position and were found upon their old pedestals. <, And after being brought back again from Lavinium with supplications and propitiatory sacrifices they returned in like manner to the same place. Upon this the people were for someone time in doubt what they should do, being unwilling either to live apart from their ancestral gods or to return again to their deserted habitation. But at last they hit upon an expedient which promised to meet satisfactorily both these difficulties. This was to let the images remain where they were and to conduct men back from Alba to Lavinium to live there and take care of them. Those who were sent to Lavinium to have charge of their rites were six hundred in number; they removed thither with their entire households, and Aegestus was appointed their chief. <, As for these gods, the Romans call them Penates. Some who translate the name into the Greek language render it PatrÃ´oi, others Genethlioi, some KtÃªsiori, others Mychioi, and still others Herkeioi. Each of these seems to be giving them their name from some one of their attributes, and it is probable that they are all expressing more or less the same idea. <, Concerning their figure and appearance, Timaeus, the historian, makes the statement that the holy objects preserved in the sanctuary at Lavinium are iron and bronze caducei or "heralds' wands," and a Trojan earthenware vessel; this, he says, he himself learned from the inhabitants. For my part, I believe that in the case of those things which it is not lawful for all to see I ought neither to hear about them from those who do see them nor to describe them; and I am indigt with every one else, too, who presumes to inquire into or to know more than what is permitted by law. < 1.67. 1. While the city was building, a most remarkable prodigy is said to have occurred. A temple with an inner sanctuary had been built for the images of the gods which Aeneas had brought with him from the Troad and set up in Lavinium, and the statues had been removed from Lavinium to this sanctuary; but during the following night, although the doors were most carefully closed and the walls of the enclosure and the roof of the temple suffered no injury, the statues changed their position and were found upon their old pedestals.,2. And after being brought back again from Lavinium with supplications and propitiatory sacrifices they returned in like manner to the same place. Upon this the people were for someone time in doubt what they should do, being unwilling either to live apart from their ancestral gods or to return again to their deserted habitation. But at last they hit upon an expedient which promised to meet satisfactorily both these difficulties. This was to let the images remain where they were and to conduct men back from Alba to Lavinium to live there and take care of them. Those who were sent to Lavinium to have charge of their rites were six hundred in number; they removed thither with their entire households, and Aegestus was appointed their chief.,3. As for these gods, the Romans call them Penates. Some who translate the name into the Greek language render it PatrÃ´oi, others Genethlioi, some KtÃªsiori, others Mychioi, and still others Herkeioi. Each of these seems to be giving them their name from some one of their attributes, and it is probable that they are all expressing more or less the same idea.,4. Concerning their figure and appearance, Timaeus, the historian, makes the statement that the holy objects preserved in the sanctuary at Lavinium are iron and bronze caducei or "heralds' wands," and a Trojan earthenware vessel; this, he says, he himself learned from the inhabitants. For my part, I believe that in the case of those things which it is not lawful for all to see I ought neither to hear about them from those who do see them nor to describe them; and I am indigt with every one else, too, who presumes to inquire into or to know more than what is permitted by law.

15. Propertius, Elegies, 8.1-8.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 31

16. Vergil, Georgics, 1.498-1.499 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 78

1.498. Di patrii, Indigetes, et Romule Vestaque mater, 1.499. quae Tuscum Tiberim et Romana Palatia servas,

1.498. So too, after rain, 1.499. Sunshine and open skies thou mayst forecast,

17. Vergil, Aeneis, 3.90-3.98, 3.147-3.174 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 202

3.90. Vix ea fatus eram: tremere omnia visa repente, 3.91. liminaque laurusque dei, totusque moveri 3.92. mons circum, et mugire adytis cortina reclusis. 3.93. Submissi petimus terram, et vox fertur ad auris: 3.94. Dardanidae duri, quae vos a stirpe parentum 3.95. prima tulit tellus, eadem vos ubere laeto 3.96. accipiet reduces. Antiquam exquirite matrem: 3.97. hic domus Aeneae cunctis dominabitur oris, 3.98. et nati natorum, et qui nascentur ab illis. 3.147. Nox erat, et terris animalia somnus habebat: 3.148. effigies sacrae divom Phrygiique Penates, 3.149. quos mecum a Troia mediisque ex ignibus urbis 3.150. extuleram, visi ante oculos adstare iacentis 3.151. in somnis, multo manifesti lumine, qua se 3.152. plena per insertas fundebat luna fenestras; 3.153. tum sic adfari et curas his demere dictis: 3.154. Quod tibi delato Ortygiam dicturus Apollo est, 3.155. hic canit, et tua nos en ultro ad limina mittit. 3.156. Nos te, Dardania incensa, tuaque arma secuti, 3.157. nos tumidum sub te permensi classibus aequor, 3.158. idem venturos tollemus in astra nepotes, 3.159. imperiumque urbi dabimus: tu moenia magnis 3.160. magna para, longumque fugae ne linque laborem. 3.161. Mutandae sedes: non haec tibi litora suasit 3.162. Delius, aut Cretae iussit considere Apollo. 3.163. Est locus, Hesperiam Grai cognomine dicunt, 3.164. terra antiqua, potens armis atque ubere glaebae; 3.165. Oenotri coluere viri; nunc fama minores 3.166. Italiam dixisse ducis de nomine gentem: 3.167. hae nobis propriae sedes; hinc Dardanus ortus, 3.168. Iasiusque pater, genus a quo principe nostrum. 3.169. Surge age, et haec laetus longaevo dicta parenti 3.170. haud dubitanda refer: Corythum terrasque requirat 3.171. Ausonias; Dictaea negat tibi Iuppiter arva. 3.172. Talibus attonitus visis et voce deorum— 3.173. nec sopor illud erat, sed coram adgnoscere voltus 3.174. velatasque comas praesentiaque ora videbar;

3.90. But fit and solemn funeral rites were paid 3.91. to Polydorus. A high mound we reared 3.92. of heaped-up earth, and to his honored shade 3.93. built a perpetual altar, sadly dressed 3.94. in cypress dark and purple pall of woe. 3.95. Our Ilian women wailed with loosened hair; 3.96. new milk was sprinkled from a foaming cup, 3.97. and from the shallow bowl fresh blood out-poured 3.98. upon the sacred ground. So in its tomb 3.147. and his sons' sons, and all their house to be.” 3.148. So Phoebus spoke; and mighty joy uprose 3.149. from all my thronging people, who would know 3.150. where Phoebus' city lay, and whitherward 3.151. the god ordained the wandering tribe's return. 3.152. Then spake my father, pondering olden days 3.153. and sacred memories of heroes gone: 3.154. “Hear, chiefs and princes, what your hopes shall be! 3.155. The Isle of Crete, abode of lofty Jove, 3.156. rests in the middle sea. Thence Ida soars; 3.157. there is the cradle of our race. It boasts 3.158. a hundred cities, seats of fruitful power. 3.159. Thence our chief sire, if duly I recall 3.160. the olden tale, King Teucer sprung, who first 3.161. touched on the Trojan shore, and chose his seat 3.162. of kingly power. There was no Ilium then 3.163. nor towered Pergama; in lowly vales 3.164. their dwelling; hence the ancient worship given 3.165. to the Protectress of Mount Cybele, 3.166. mother of Gods, what time in Ida's grove 3.167. the brazen Corybantic cymbals clang, 3.168. or sacred silence guards her mystery, 3.169. and lions yoked her royal chariot draw. 3.170. Up, then, and follow the behests divine! 3.171. Pour offering to the winds, and point your keels 3.172. unto that realm of Minos. It is near. 3.173. if Jove but bless, the third day's dawn should see 3.174. our ships at Cretan land.” So, having said,

18. Seneca The Younger, Letters, 91.13.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 265

19. Petronius Arbiter, Satyricon, 123 (1st cent. CE - 1st cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 201

123. "Heartened by these omens, Caesar advanced the standards of war, and marched first to open this strange tale of daring. At first indeed the ice and the ground fettered with white frost did not fight against them, and lay quiet in the kindly cold. But then the regiments broke the close-bound clouds, the trembling horses shattered the frozen bonds of the waters, and the snows melted. Soon new-born rivers rolled from the mountain heights, but they, too, stood still as if by some command, and the waves stopped short with ruining floods enchained, and the water that ran a moment before now halted, hard enough to cut. But then, treacherous before, it mocked their steps and failed their footing; horses and men and arms together fell heaped in misery and ruin. Lo! too, the clouds were shaken by a strong wind, and let fall their burden, and round the army were gusts of whirlwind and a sky broken by swollen hail. Now the clouds themselves burst and fell on the armed men, and a mass of ice showered upon them like a wave of the sea. Earth was overwhelmed in the deep snow, and the stars of heaven, and the rivers that clung to their banks. But Caesar was not yet overwhelmed; he leaned on his tall spear and crushed the rough ground with fearless tread, like the son of Amphitryon hastening down from a high peak of Caucasus, or the fierce countece of Jupiter, when he descended from the heights of great Olympus and scattered the arms of the doomed Giants. "While Caesar treads down the swelling peaks in his wrath, Rumour flies swift in terror with beating wings, and seeks out the lofty top of the tall Palatine. Then she strikes all the images of the gods with her message of Roman thunder: how ships are now sweeping the sea, and the horsemen red with German blood pouring hotly over the range of the Alps. Battle, blood, slaughter, fire, and the whole picture of war flits before their eyes. Their hearts shake in confusion, and are fearfully divided between two counsels. One man chooses flight by land, another trusts rather to the water, and the open sea now safer than his own country. Some prefer to attempt a fight and turn Fate's decree to account. As deep as a man's fear is, so far he flies. In the turmoil the people themselves, a woeful sight, are led swiftly out of the deserted city, whither their stricken heart drives them. Rome is glad to flee, her true sons are cowed by war, and at a rumour's breath leave their houses to mourn. One holds his children with a shaking hand, one hides his household gods in his bosom, and weeping, leaves his door and calls down death on the unseen enemy. Some clasp their wives to them in tears, youths carry their aged sires, and, unused to burdens, take with them only what they dread to lose. The fool drags all his goods after him, and marches laden with booty to the battle: and all now is as when on high the rush of a strong south wind tumbles and drives the waters, and neither rigging nor helm avail the crews, and one girds together the heavy planks of pine, another heads for quiet inlets and a waveless shore: a third sets sail and flees, and trusts all to Chance. But why sorrow for these petty ills? Pompey the Great, who made Pontus tremble and explored fierce Hydaspes, the rock that broke the pirates, who of late, in his third triumph, shook the heart of Jupiter, to whom the troubled waters of Pontus and the conquered Sea of Bosporus bowed, flees shamefully with the two consuls and lets his imperial title drop, that fickle Chance might see the back of great Pompey himself turned in flight.

20. Petronius Arbiter, Satyricon, 123 (1st cent. CE - 1st cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 201

21. Statius, Siluae, 4.2.20-4.2.26, 4.2.30-4.2.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 290

4.2.20. were Atlas discharged. The neighbouring palace of the Thunderer is amazed at thine. The gods rejoice that thou hast thy home in as fair a seat as their own. Hasten not to ascend to the great sky. So spacious is the pile; more enlarged than the plain is the career of thy vast hall, clasping and closing within it wide space of sky, unsurpassed save by its lord. He fills the place and his mighty presence makes its delight. There, as in rivalry, gleams the marble of Libya and of Ilium; resting upon syenite are slabs of Chian and blocks of sea-grey stone: and Luna is there, pressed into the service only to support the columns. 4.2.21. Thank you to Domitian for dinnerTHE royal feast of Sidonian Dido is sung by him who brought the great Aeneas to the Laurentine fields; the banquet of Alcinous is celebrated in deathless verse by him who sang the return over the broad seas of Ulysses outworn: but I,—to whom Caesar has even now for the first time granted to enjoy the bliss of that holy banquet, and to rise up from an Emperor’s table,—how shall I sound my vows upon the lyre; how avail to pay my thanks? Nay, though my brow be bound and blessed with the fragrant bays of Smyrna and of Mantua, not even so 4.2.30. So high the vault above, the weary sight can scarce strain to the roof: you might think it the ceiling of the golden heavens. Such was the palace wherein Caesar bade the nobles of the stock of Romulus and the knights in their array take their places together at a thousand tables for the feast: and Ceres in person with robes upgirt and Bacchus toiled in their service. Amid such plenty glided of old the wheels of heaven-born Triptolemus: so bountifully did Lyaeus overshadow bare hills and temperate fields with the cluster-laden vine. But not upon the feast, not upon the slabs of Moorish citron-wood set on pillars of ivory, not upon the long array

22. Statius, Thebais, 1.205-1.210 (1st cent. CE - 1st cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 290

23. Suetonius, Nero, 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 78

10. To make his good intentions still more evident, he declared that he would rule according to the principles of Augustus, and he let slip no opportunity for acts of generosity and mercy, or even for displaying his affability. The more oppressive sources of revenue he either abolished or moderated. He reduced the rewards paid to informers against violators of the Papian law to one fourth of the former amount. He distributed four hundred sesterces to each man of the people, and granted to the most distinguished of the senators who were without means an annual salary, to some as much as five hundred thousand sesterces; and to the praetorian cohorts he gave a monthly allowance of grain free of cost.,When he was asked according to custom to sign the warrant for the execution of a man who had been condemned to death, he said: "How I wish I had never learned to write!" He greeted men of all orders off-hand and from memory. When the senate returned thanks to him, he replied, "When I shall have deserved them." He admitted even the commons to witness his exercises in the Campus, and often declaimed in public. He read his poems too, not only at home but in the theatre as well, so greatly to the delight of all that a thanksgiving was voted because of his recital, while that part of his poems was inscribed in letters of gold and dedicated to Jupiter of the Capitol.

24. New Testament, Mark, 14.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 203

14.26. Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν.

14.26. When they had sung a hymn, they went out to the Mount of Olives.

25. New Testament, Matthew, 26.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 203

26.30. Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν.

26.30. When they had sung a hymn, they went out to the Mount of Olives.

26. Tacitus, Annals, 15.41, 15.43 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 265

15.41. Domuum et insularum et templorum quae amissa sunt numerum inire haud promptum fuerit: sed vetustissima religione, quod Servius Tullius Lunae et magna ara fanumque quae praesenti Herculi Arcas Evander sacraverat, aedesque Statoris Iovis vota Romulo Numaeque regia et delubrum Vestae cum Penatibus populi Romani exusta; iam opes tot victoriis quaesitae et Graecarum artium decora, exim monumenta ingeniorum antiqua et incorrupta, ut quamvis in tanta resurgentis urbis pulchritudine multa seniores meminerint quae reparari nequibant. fuere qui adnotarent xiiii Kal. Sextilis principium incendii huius ortum, et quo Senones captam urbem inflammaverint. alii eo usque cura progressi sunt ut totidem annos mensisque et dies inter utraque incendia numerent. 15.43. Ceterum urbis quae domui supererant non, ut post Gallica incendia, nulla distinctione nec passim erecta, sed dimensis vicorum ordinibus et latis viarum spatiis cohibitaque aedificiorum altitudine ac patefactis areis additisque porticibus quae frontem insularum protegerent. eas porticus Nero sua pecunia extructurum purgatasque areas dominis traditurum pollicitus est. addidit praemia pro cuiusque ordine et rei familiaris copiis finivitque tempus intra quod effectis domibus aut insulis apiscerentur. ruderi accipiendo Ostiensis paludes destinabat utique naves quae frumentum Tiberi subvectassent onustae rudere decurrerent; aedificiaque ipsa certa sui parte sine trabibus saxo Gabino Albanove solidarentur, quod is lapis ignibus impervius est; iam aqua privatorum licentia intercepta quo largior et pluribus locis in publicum flueret, custodes; et subsidia reprimendis ignibus in propatulo quisque haberet; nec communione parietum, sed propriis quaeque muris ambirentur. ea ex utilitate accepta decorem quoque novae urbi attulere. erant tamen qui crederent veterem illam formam salubritati magis conduxisse, quoniam angustiae itinerum et altitudo tectorum non perinde solis vapore perrumperentur: at nunc patulam latitudinem et nulla umbra defensam graviore aestu ardescere.

15.41. It would not be easy to attempt an estimate of the private dwellings, tenement-blocks, and temples, which were lost; but the flames consumed, in their old-world sanctity, the temple dedicated to Luna by Servius Tullius, the great altar and chapel of the Arcadian Evander to the Present Hercules, the shrine of Jupiter Stator vowed by Romulus, the Palace of Numa, and the holy place of Vesta with the Penates of the Roman people. To these must be added the precious trophies won upon so many fields, the glories of Greek art, and yet again the primitive and uncorrupted memorials of literary genius; so that, despite the striking beauty of the rearisen city, the older generation recollects much that it proved impossible to replace. There were those who noted that the first outbreak of the fire took place on the nineteenth of July, the anniversary of the capture and burning of Rome by the Senones: others have pushed their researches so far as to resolve the interval between the two fires into equal numbers of years, of months, and of days. < 15.41. It would not be easy to attempt an estimate of the private dwellings, tenement-blocks, and temples, which were lost; but the flames consumed, in their old-world sanctity, the temple dedicated to Luna by Servius Tullius, the great altar and chapel of the Arcadian Evander to the Present Hercules, the shrine of Jupiter Stator vowed by Romulus, the Palace of Numa, and the holy place of Vesta with the Penates of the Roman people. To these must be added the precious trophies won upon so many fields, the glories of Greek art, and yet again the primitive and uncorrupted memorials of literary genius; so that, despite the striking beauty of the rearisen city, the older generation recollects much that it proved impossible to replace. There were those who noted that the first outbreak of the fire took place on the nineteenth of July, the anniversary of the capture and burning of Rome by the Senones: others have pushed their researches so far as to resolve the interval between the two fires into equal numbers of years, of months, and of days. 15.43. In the capital, however, the districts spared by the palace were rebuilt, not, as after the Gallic fire, indiscriminately and piecemeal, but in measured lines of streets, with broad thoroughfares, buildings of restricted height, and open spaces, while colonnades were added as a protection to the front of the tenement-blocks. These colonnades Nero offered to erect at his own expense, and also to hand over the building-sites, clear of rubbish, to the owners. He made a further offer of rewards, proportioned to the rank and resources of the various claimants, and fixed a term within which houses or blocks of tenement must be completed, if the bounty was to be secured. As the receptacle of the refuse he settled upon the Ostian Marshes, and gave orders that vessels which had carried grain up the Tiber must run down-stream laden with dÃ©bris. The buildings themselves, to an extent definitely specified, were to be solid, untimbered structures of Gabine or Alban stone, that particular stone being proof against fire. Again, there was to be a guard to ensure that the water-supply â intercepted by private lawlessness â should be available for public purposes in greater quantities and at more points; appliances for checking fire were to be kept by everyone in the open; there were to be no joint partitions between buildings, but each was to be surrounded by its own walls. These reforms, welcomed for their utility, were also beneficial to the appearance of the new capital. Still, there were those who held that the old form had been the more salubrious, as the narrow streets and high-built houses were not so easily penetrated by the rays of the sun; while now the broad expanses, with no protecting shadows, glowed under a more oppressive heat. < 15.43. In the capital, however, the districts spared by the palace were rebuilt, not, as after the Gallic fire, indiscriminately and piecemeal, but in measured lines of streets, with broad thoroughfares, buildings of restricted height, and open spaces, while colonnades were added as a protection to the front of the tenement-blocks. These colonnades Nero offered to erect at his own expense, and also to hand over the building-sites, clear of rubbish, to the owners. He made a further offer of rewards, proportioned to the rank and resources of the various claimants, and fixed a term within which houses or blocks of tenement must be completed, if the bounty was to be secured. As the receptacle of the refuse he settled upon the Ostian Marshes, and gave orders that vessels which had carried grain up the Tiber must run down-stream laden with dÃ©bris. The buildings themselves, to an extent definitely specified, were to be solid, untimbered structures of Gabine or Alban stone, that particular stone being proof against fire. Again, there was to be a guard to ensure that the water-supply â intercepted by private lawlessness â should be available for public purposes in greater quantities and at more points; appliances for checking fire were to be kept by everyone in the open; there were to be no joint partitions between buildings, but each was to be surrounded by its own walls. These reforms, welcomed for their utility, were also beneficial to the appearance of the new capital. Still, there were those who held that the old form had been the more salubrious, as the narrow streets and high-built houses were not so easily penetrated by the rays of the sun; while now the broad expanses, with no protecting shadows, glowed under a more oppressive heat.

27. Tacitus, Histories, 1.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 31

28. Valerius Maximus, Memorable Deeds And Sayings, 6.3.3, 9.1.6, 5.1.3, 6.1.1, 4.7.3, 6.3.1, 9.1.7, 6.1.init., 5.10.2, 5.1.2, 4.7.ext.2, 1.1.16, 9.2.2, 7.3.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Mueller, Roman Religion in Valerius Maximus (2002) 139, 166

29. Suetonius, Titus, 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 78

8. He was most kindly by nature, and whereas in accordance with a custom established by Tiberius, all the Caesars who followed him refused to regard favours granted by previous emperors as valid, unless they had themselves conferred the same ones on the same individuals, Titus was the first to ratify them all in a single edict, without allowing himself to be asked. Moreover, in the case of other requests made of him, it was his fixed rule not to let anyone go away without hope. Even when his household officials warned him that he was promising more than he could perform, he said that it was not right for anyone to go away sorrowful from an interview with his emperor. On another occasion, remembering at dinner that he had nothing for anybody all day, he gave utterance to that memorable and praiseworthy remark: "Friends, I have lost a day.", The whole body of the people in particular he treated with such indulgence on all occasions, that once at a gladiatorial show he declared that he would give it, "not after his own inclinations, but those of the spectators"; and what is more, he kept his word. For he refused nothing which anyone asked, and even urged them to ask for what they wished. Furthermore, he openly displayed his partiality for Thracian gladiators and bantered the people about it by words and gestures, always however preserving his dignity, as well as observing justice. Not to omit any act of condescension, he sometimes bathed in the baths which he had built, in company with the common people., There were some dreadful disasters during his reign, such as the eruption of Mount Vesuvius in Campania, a fire at Rome which continued three days and as many nights, and a plague the like of which had hardly ever been known before. In these many great calamities he showed not merely the concern of an emperor, but even a father's surpassing love, now offering consolation in edicts, and now lending aid so far as his means allowed., He chose commissioners by lot from among the ex-consuls for the relief of Campania; and the property of those who lost their lives by Vesuvius and had no heirs left alive he applied to the rebuilding of the buried cities. During the fire in Rome he made no remark except "I am ruined," and he set aside all the ornaments of his villas for the public buildings and temples, and put several men of the equestrian order in charge of the work, that everything might be done with the greater dispatch. For curing the plague and diminishing the force of the epidemic there was no aid, human or divine, which he did not employ, searching for every kind of sacrifice and all kinds of medicines., Among the evils of the times were the informers and their instigators, who had enjoyed a long standing licence. After these had been soundly beaten in the Forum with scourges and cudgels, and finally led in procession across the arena of the amphitheatre, he had some of them put up and sold, and others deported to the wildest of the islands. To further discourage for all time any who might think of venturing on similar practices, among other precautions he made it unlawful for anyone to be tried under several laws for the same offence, or for any inquiry to be made as to the legal status of any deceased person after a stated number of years.

30. Seneca The Younger, De Beneficiis, 5.15.5, 6.32.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 201, 265

31. Aelius Aristides, Orations, 26.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 31

32. Pliny The Younger, Panegyric, 47.5-47.6, 48.1, 48.3, 48.5, 49.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 298, 299

33. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •penates (household gods) •household gods (penates) Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 203

10.96. To Trajan: It is my custom, Sir, to refer to you in all cases where I do not feel sure, for who can better direct my doubts or inform my ignorance? I have never been present at any legal examination of the Christians, and I do not know, therefore, what are the usual penalties passed upon them, or the limits of those penalties, or how searching an inquiry should be made. I have hesitated a great deal in considering whether any distinctions should be drawn according to the ages of the accused; whether the weak should be punished as severely as the more robust; whether if they renounce their faith they should be pardoned, or whether the man who has once been a Christian should gain nothing by recanting; whether the name itself, even though otherwise innocent of crime, should be punished, or only the crimes that gather round it. 10.96. In the meantime, this is the plan which I have adopted in the case of those Christians who have been brought before me. I ask them whether they are Christians; if they say yes, then I repeat the question a second and a third time, warning them of the penalties it entails, and if they still persist, I order them to be taken away to prison. For I do not doubt that, whatever the character of the crime may be which they confess, their pertinacity and inflexible obstinacy certainly ought to be punished. There were others who showed similar mad folly whom I reserved to be sent to Rome, as they were Roman citizens. Subsequently, as is usually the way, the very fact of my taking up this question led to a great increase of accusations, and a variety of cases were brought before me. A pamphlet was issued anonymously, containing the names of a number of people. Those who denied that they were or had been Christians and called upon the gods in the usual formula, reciting the words after me, those who offered incense and wine before your image, which I had given orders to be brought forward for this purpose, together with the statues of the deities - all such I considered should be discharged, especially as they cursed the name of Christ, which, it is said, those who are really Christians cannot be induced to do. Others, whose names were given me by an informer, first said that they were Christians and afterwards denied it, declaring that they had been but were so no longer, some of them having recanted many years before, and more than one so long as twenty years back. They all worshipped your image and the statues of the deities, and cursed the name of Christ. But they declared that the sum of their guilt or their error only amounted to this, that on a stated day they had been accustomed to meet before daybreak and to recite a hymn among themselves to Christ, as though he were a god, and that so far from binding themselves by oath to commit any crime, their oath was to abstain from theft, robbery, adultery, and from breach of faith, and not to deny trust money placed in their keeping when called upon to deliver it. When this ceremony was concluded, it had been their custom to depart and meet again to take food, but it was of no special character and quite harmless, and they had ceased this practice after the edict in which, in accordance with your orders, I had forbidden all secret societies. † I thought it the more necessary, therefore, to find out what truth there was in these statements by submitting two women, who were called deaconesses, to the torture, but I found nothing but a debased superstition carried to great lengths. So I postponed my examination, and immediately consulted you. The matter seems to me worthy of your consideration, especially as there are so many people involved in the danger. Many persons of all ages, and of both sexes alike, are being brought into peril of their lives by their accusers, and the process will go on. For the contagion of this superstition has spread not only through the free cities, but into the villages and the rural districts, and yet it seems to me that it can be checked and set right. It is beyond doubt that the temples, which have been almost deserted, are beginning again to be thronged with worshippers, that the sacred rites which have for a long time been allowed to lapse are now being renewed, and that the food for the sacrificial victims is once more finding a sale, whereas, up to recently, a buyer was hardly to be found. From this it is easy to infer what vast numbers of people might be reclaimed, if only they were given an opportunity of repentance.

34. Lactantius, Divine Institutes, 2.16.16-2.16.17 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •penates (household gods) Found in books: Mueller, Roman Religion in Valerius Maximus (2002) 30

35. Ambrose, Jacob And The Happy Life, p. 34.13 (ed. Henzen), p. 33.12 (ed. Henzen) (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Mueller, Roman Religion in Valerius Maximus (2002) 25

36. Servius, Commentary On The Aeneid, 1.292 (4th cent. CE - 5th cent. CE) Tagged with subjects: •penates (household gods) Found in books: Mueller, Roman Religion in Valerius Maximus (2002) 59

Tiresias: The Ancient Mediterranean Religions Source Database