|1. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Libera (Proserpina) • Proserpina • Proserpina (Libera)
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 253; Wynne (2019), Horace and the Gift Economy of Patronage, 283
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. '' None
|2. Diodorus Siculus, Historical Library, 5.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Proserpina (Persephone), rape of • Proserpina by • Proserpine • Venus,, rape of Proserpina as act of
Found in books: Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 67, 68; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 667
5.4 1. \xa0Like the two goddesses whom we have mentioned CorÃª, we are told, received as her portion the meadows round about Enna; but a great fountain was made sacred to her in the territory of Syracuse and given the name CyanÃª or "Azure Fount.",2. \xa0For the myth relates that it was near Syracuse that Pluton effected the Rape of CorÃª and took her away in his chariot, and that after cleaving the earth asunder he himself descended into Hades, taking along with him the bride whom he had seized, and that he caused the fountain named CyanÃª to gush forth, near which the Syracusans each year hold a notable festive gathering; and private individuals offer the lesser victims, but when the ceremony is on behalf of the community, bulls are plunged in the pool, this manner of sacrifice having been commanded by Heracles on the occasion when he made the circuit of all Sicily, while driving off the cattle of Geryones.,3. \xa0After the Rape of CorÃª, the myth does on to recount, Demeter, being unable to find her daughter, kindled torches in the craters of Mt.\xa0Aetna and visited many parts of the inhabited world, and upon the men who received her with the greatest favour she conferred briefs, rewarding them with the gift of the fruit of the wheat.,4. \xa0And since a more kindly welcome was extended the goddess by the Athenians than by any other people, they were the first after the Siceliotae to be given the fruit of the wheat; and in return for this gift the citizens of that city in assembly honoured the goddess above all others with the establishment both of most notable sacrifices and of the mysteries of Eleusis, which, by reason of their very great antiquity and sanctity, have come to be famous among all mankind. From the Athenians many peoples received a portion of the gracious gift of the corn, and they in turn, sharing the gift of the seed with their neighbours, in this way caused all the inhabited world to abound with it.,5. \xa0And the inhabitants of Sicily, since by reason of the intimate relationship of Demeter and CorÃª with them they were the first to share in the corn after its discovery, instituted to each one of the goddesses sacrifices and festive gatherings, which they named after them, and by the time chosen for these made acknowledgement of the gifts which had been conferred upon them.,6. \xa0In the case of CorÃª, for instance, they established the celebration of her return at about the time when the fruit of the corn was found to come to maturity, and they celebrate this sacrifice and festive gathering with such strictness of observance and such zeal as we should reasonably expect those men to show who are returning thanks for having been selected before all mankind for the greatest possible gift;,7. \xa0but in the case of Demeter they preferred that time for the sacrifice when the sowing of the corn is first begun, and for a period of ten days they hold a festive gathering which bears the name of this goddess and is most magnificent by reason of the brilliance of their preparation for it, while in the observance of it they imitate the ancient manner of life. And it is their custom during these days to indulge in coarse language as they associate one with another, the reason being that by such coarseness the goddess, grieved though she was at the Rape of CorÃª, burst into laughter.'' None
|3. Ovid, Metamorphoses, 5.341-5.348, 5.359, 5.363, 5.365-5.380, 5.385, 5.391, 5.409, 5.415, 5.427-5.429, 5.451, 5.468-5.470, 5.525-5.526, 5.551, 5.564, 5.584, 5.587-5.591, 5.605-5.606, 5.621-5.625, 5.635-5.638, 6.114 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jupiter (Zeus), Proserpina’s rape and • Proserpina • Proserpina (Persephone), as audience • Proserpina (Persephone), rape of • Proserpina (Persephone), “marriage” of • Proserpina by • Proserpina by,, as victim ofVenus • Proserpine • Venus,, rape of Proserpina as act of • audience, Pluto, Proserpina, and underworld as
Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 258; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 157, 159; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 46, 63, 64, 65, 66, 68, 69, 70, 87, 106, 142; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 170, 171, 173, 180, 182; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 667
5.341 “Prima Ceres unco glaebam dimovit aratro, 5.342 prima dedit fruges alimentaque mitia terris, 5.343 prima dedit leges: Cereris sunt omnia munus. 5.344 Illa canenda mihi est. Utinam modo dicere possem 5.345 carmina digna dea: certe dea carmine digna est. 5.346 Vasta giganteis ingesta est insula membris 5.347 Trinacris et magnis subiectum molibus urget 5.348 aetherias ausum sperare Typhoea sedes.
5.363 depositoque metu, videt hunc Erycina vagantem
5.365 “arma manusque meae, mea, nate, potentia”, dixit, 5.366 “illa, quibus superas omnes, cape tela, Cupido, 5.367 inque dei pectus celeres molire sagittas, 5.368 cui triplicis cessit fortuna novissima regni. 5.370 victa domas ipsumque, regit qui numina ponti. 5.371 Tartara quid cessant? cur non matrisque tuumque 5.372 imperium profers? agitur pars tertia mundi. 5.373 Et tamen in caelo, quae iam patientia nostra est, 5.374 spernimur, ac mecum vires minuuntur Amoris. 5.375 Pallada nonne vides iaculatricemque Dianam 5.377 si patiemur, erit: nam spes adfectat easdem. 5.378 At tu, pro socio, siqua est ea gratia, regno 5.379 iunge deam patruo.” Dixit Venus. Ille pharetram
5.391 perpetuum ver est. Quo dum Proserpina luco
5.427 mente gerit tacita lacrimisque absumitur omnis, 5.428 et quarum fuerat magnum modo numen, in illas 5.429 ossa pati flexus, ungues posuisse rigorem;
5.468 Signa tamen manifesta dedit notamque parenti, 5.469 illo forte loco delapsam in gurgite sacro,
5.525 addere vera placet, non hoc iniuria factum, 5.526 verum amor est; neque erit nobis gener ille pudori,
5.584 corporis erubui, crimenque placere putavi.
5.587 Invenio sine vertice aquas, sine murmure euntes, 5.588 perspicuas ad humum, per quas numerabilis alte 5.589 calculus omnis erat, quas tu vix ire putares. 5.590 Cana salicta dabant nutritaque populus unda 5.591 sponte sua natas ripis declivibus umbras.
5.605 ut fugere accipitrem penna trepidante columbae, 5.606 ut solet accipiter trepidas urgere columbas.
5.621 Mota dea est spissisque ferens e nubibus unam 5.622 me super iniecit. Lustrat caligine tectam 5.623 amnis et ignarus circum cava nubila quaerit. 5.625 et bis “io Arethusa io Arethusa!” vocavit.
5.635 ros cadit, et citius, quam nunc tibi facta renarro, 5.636 in latices mutor. Sed enim cognoscit amatas 5.637 amnis aquas, positoque viri, quod sumpserat, ore 5.638 vertitur in proprias, ut se mihi misceat, undas.
6.114 Mnemosynen pastor, varius Deoida serpens.' ' None
5.341 to Perseus, and confessed his wicked deeds; 5.342 and thus imploring spoke; 5.343 “Remove, I pray, 5.344 O Perseus, thou invincible, remove 5.345 from me that dreadful Gorgon: take away 5.346 the stone-creating countece of thy 5.347 unspeakable Medusa! For we warred 5.348 not out of hatred, nor to gain a throne,
5.363 a monument, that ages may record
5.365 thus always, in the palace where reside 5.366 my father-in-law, that my surrendered spouse 5.367 may soften her great grief when she but see 5.368 the darling image of her first betrothed.” 5.370 where Phineus had turned his trembling face: 5.371 and as he struggled to avert his gaze 5.372 his neck grew stiff; the moisture of his eye 5.373 was hardened into stone.—And since that day 5.374 his timid face and coward eyes and hands, 5.375 forever shall be guilty as in life. 5.377 and sought the confines of his native land; 5.378 together with his bride; which, having reached, 5.379 he punished Proetus—who by force of arm
5.391 there is no limit to your unjust rage.
5.427 that fountain, flowing where the hoof had struck, 5.428 turned round to view the groves of ancient trees; 5.429 the grottoes and the grass bespangled, rich
5.468 he stood, as if to follow, and exclaimed; 5.469 ‘A path for you marks out a way for me.,
5.525 Diana in a cat; Venus in a fish; 5.526 Saturnian Juno in a snow-white cow;
5.584 may be enlarged according to great need.
5.587 for, mark how Pallas has renounced my sway, 5.588 besides Diana, javelin-hurler—so' "5.589 will Ceres ' daughter choose virginity," '5.590 if we permit,—that way her hopes incline. 5.591 Do thou this goddess Proserpine, unite
5.605 a fringe of trees, encircling as a wreath 5.606 its compassed waters, with a leafy veil
5.621 fell from her loosened tunic.—This mishap, 5.622 o perfect was her childish innocence, 5.623 increased her virgin grief.— 5.625 urged on his chariot, and inspired his steeds;
5.635 and Arethusa lies a moon-like pool, 5.636 of silvered narrow horns. There stood the Nymph, 5.637 revered above all others in that land, 5.638 whose name was Cyane. From her that pond
6.114 and all their features were so nicely drawn,' ' None
|4. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Libera (Proserpina) • Proserpina • Proserpina (Libera) • Temple of Proserpina at Locri
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 235; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 133; Jenkyns (2013), God, Space, and City in the Roman Imagination, 254
|5. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jupiter (Zeus), Proserpina’s rape and • Proserpina (Persephone), rape of • Proserpina (Persephone), “marriage” of • Proserpina by • Proserpine • Venus,, rape of Proserpina as act of
Found in books: Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 69, 141, 142; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 667
|6. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Proserpina • Proserpine
Found in books: Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 197; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 670
|7. Vergil, Aeneis, 1.498-1.502, 6.77-6.80
Tagged with subjects: • Libera (Proserpina) • Medea, as Proserpina • Proserpina • Proserpina (Libera) • Proserpine • Temple of Proserpina at Locri
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 116; Jenkyns (2013), God, Space, and City in the Roman Imagination, 254; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 90; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 669
1.498 Qualis in Eurotae ripis aut per iuga Cynthi 1.499 exercet Diana choros, quam mille secutae 1.500 hinc atque hinc glomerantur oreades; illa pharetram 1.501 fert umero, gradiensque deas supereminet omnis: 1.502 Latonae tacitum pertemptant gaudia pectus:
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.'' None
1.498 Dido, assembling her few trusted friends, 1.499 prepared her flight. There rallied to her cause 1.500 all who did hate and scorn the tyrant king, 1.501 or feared his cruelty. They seized his ships, 1.502 which haply rode at anchor in the bay,
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 '' None
|8. None, None, nan
Tagged with subjects: • Medea, as Proserpina • Proserpina
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 116, 117; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 89, 90