1. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Romulus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299
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2. Cicero, On Divination, 1.17-1.22, 1.107, 2.98 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Romulus
Found in books: Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 97; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 120; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 50; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 26, 219, 252
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1.17 Sed quo potius utar aut auctore aut teste quam te? cuius edidici etiam versus, et lubenter quidem, quos in secundo de consulatu Urania Musa pronuntiat: Principio aetherio flammatus Iuppiter igni Vertitur et totum conlustrat lumine mundum Menteque divina caelum terrasque petessit, Quae penitus sensus hominum vitasque retentat Aetheris aeterni saepta atque inclusa cavernis. Et, si stellarum motus cursusque vagantis Nosse velis, quae sint signorum in sede locatae, Quae verbo et falsis Graiorum vocibus erant, Re vera certo lapsu spatioque feruntur, Omnia iam cernes divina mente notata. 1.18 Nam primum astrorum volucris te consule motus Concursusque gravis stellarum ardore micantis Tu quoque, cum tumulos Albano in monte nivalis Lustrasti et laeto mactasti lacte Latinas, Vidisti et claro tremulos ardore cometas, Multaque misceri nocturna strage putasti, Quod ferme dirum in tempus cecidere Latinae, Cum claram speciem concreto lumine luna Abdidit et subito stellanti nocte perempta est. Quid vero Phoebi fax, tristis nuntia belli, Quae magnum ad columen flammato ardore volabat, Praecipitis caeli partis obitusque petessens? Aut cum terribili perculsus fulmine civis Luce sereti vitalia lumina liquit? Aut cum se gravido tremefecit corpore tellus? Iam vero variae nocturno tempore visae Terribiles formae bellum motusque monebant, Multaque per terras vates oracla furenti Pectore fundebant tristis minitantia casus, 1.19 Atque ea, quae lapsu tandem cecidere vetusto, Haec fore perpetuis signis clarisque frequentans Ipse deum genitor caelo terrisque canebat. Nunc ea, Torquato quae quondam et consule Cotta Lydius ediderat Tyrrhenae gentis haruspex, Omnia fixa tuus glomerans determinat annus. Nam pater altitos stellanti nixus Olympo Ipse suos quondam tumulos ac templa petivit Et Capitolinis iniecit sedibus ignis. Tum species ex aere vetus venerataque Nattae Concidit, elapsaeque vetusto numine leges, Et divom simulacra peremit fulminis ardor. 1.21 Haec tardata diu species multumque morata Consule te tandem celsa est in sede locata, Atque una fixi ac signati temporis hora Iuppiter excelsa clarabat sceptra columna, Et clades patriae flamma ferroque parata Vocibus Allobrogum patribus populoque patebat. Rite igitur veteres, quorum monumenta tenetis, Qui populos urbisque modo ac virtute regebant, Rite etiam vestri, quorum pietasque fidesque Praestitit et longe vicit sapientia cunctos, Praecipue coluere vigenti numine divos. Haec adeo penitus cura videre sagaci, Otia qui studiis laeti tenuere decoris, 1.22 Inque Academia umbrifera nitidoque Lyceo Fuderunt claras fecundi pectoris artis. E quibus ereptum primo iam a flore iuventae Te patria in media virtutum mole locavit. Tu tamen anxiferas curas requiete relaxans, Quod patriae vacat, id studiis nobisque sacrasti. Tu igitur animum poteris inducere contra ea, quae a me disputantur de divinatione, dicere, qui et gesseris ea, quae gessisti, et ea, quae pronuntiavi, accuratissume scripseris?
1.107 Atque ille Romuli auguratus pastoralis, non urbanus fuit nec fictus ad opiniones inperitorum, sed a certis acceptus et posteris traditus. Itaque Romulus augur, ut apud Ennium est, cum fratre item augure Curantes magna cum cura tum cupientes Regni dant operam simul auspicio augurioque. †In monte Remus auspicio se devovet atque secundam Solus avem servat. At Romulus pulcher in alto Quaerit Aventino, servat genus altivolantum. Certabant, urbem Romam Remoramne vocarent. Omnibus cura viris, uter esset induperator. Exspectant; veluti, consul quom mittere signum Volt, omnes avidi spectant ad carceris oras,
2.98 Et, si ad rem pertinet, quo modo caelo adfecto conpositisque sideribus quodque animal oriatur, valeat id necesse est non in hominibus solum, verum in bestiis etiam; quo quid potest dici absurdius? L. quidem Tarutius Firmanus, familiaris noster, in primis Chaldaicis rationibus eruditus, urbis etiam nostrae natalem diem repetebat ab iis Parilibus, quibus eam a Romulo conditam accepimus, Romamque, in iugo cum esset luna, natam esse dicebat nec eius fata canere dubitabat.' ' None | sup>
1.17 But what authority or what witness can I better employ than yourself? I have even learned by heart and with great pleasure the following lines uttered by the Muse, Urania, in the second book of your poem entitled, My Consulship:First of all, Jupiter, glowing with fire from regions celestial,Turns, and the whole of creation is filled with the light of his glory;And, though the vaults of aether eternal begird and confine him,Yet he, with spirit divine, ever searching the earth and the heavens,Sounds to their innermost depths the thoughts and the actions of mortals.When one has learned the motions and variant paths of the planets,Stars that abide in the seat of the signs, in the Zodiacs girdle,(Spoken of falsely as vagrants or rovers in Greek nomenclature,Whereas in truth their distance is fixed and their speed is determined,)Then will he know that all are controlled by an Infinite Wisdom. 1.18 You, being consul, at once did observe the swift constellations,Noting the glare of luminous stars in direful conjunction:Then you beheld the tremulous sheen of the Northern aurora,When, on ascending the mountainous heights of snowy Albanus,You offered joyful libations of milk at the Feast of the Latins;Ominous surely the time wherein fell that Feast of the Latins;Many a warning was given, it seemed, of slaughter nocturnal;Then, of a sudden, the moon at her full was blotted from heaven —Hidden her features resplendent, though night was bejewelled with planets;Then did that dolorous herald of War, the torch of Apollo,Mount all aflame to the dome of the sky, where the sun has its setting;Then did a Roman depart from these radiant abodes of the living,Stricken by terrible lightning from heavens serene and unclouded.Then through the fruit-laden body of earth ran the shock of an earthquake;Spectres at night were observed, appalling and changeful of figure,Giving their warning that war was at hand, and internal commotion;Over all lands there outpoured, from the frenzied bosoms of prophets,Dreadful predictions, gloomy forecasts of impending disaster. 1.19 And the misfortunes which happened at last and were long in their passing —These were foretold by the Father of Gods, in earth and in heaven,Through unmistakable signs that he gave and often repeated.12 Now, of those prophecies made when Torquatus and Cotta were consuls, —Made by a Lydian diviner, by one of Etruscan extraction —All, in the round of your crowded twelve months, were brought to fulfilment.For high-thundering Jove, as he stood on starry Olympus,Hurled forth his blows at the temples and monuments raised in his honour,And on the Capitols site he unloosed the bolts of his lightning.Then fell the brazen image of Natta, ancient and honoured:Vanished the tablets of laws long ago divinely enacted;Wholly destroyed were the statues of gods by the heat of the lightning. 1.21 Long was the statue delayed and much was it hindered in making.Finally, you being consul, it stood in its lofty position.Just at the moment of time, which the gods had set and predicted,When on column exalted the sceptre of Jove was illumined,Did Allobrogian voices proclaim to Senate and peopleWhat destruction by dagger and torch was prepared for our country.13 Rightly, therefore, the ancients whose monuments you have in keeping,Romans whose rule over peoples and cities was just and courageous,Rightly your kindred, foremost in honour and pious devotion,Far surpassing the rest of their fellows in shrewdness and wisdom,Held it a duty supreme to honour the Infinite Godhead.Such were the truths they beheld who painfully searching for wisdomGladly devoted their leisure to study of all that was noble, 1.22 Who, in Academys shade and Lyceums dazzling effulgence,Uttered the brilliant reflections of minds abounding in culture.Torn from these studies, in youths early dawn, your country recalled you,Giving you place in the thick of the struggle for public preferment;Yet, in seeking surcease from the worries and cares that oppress you,Time, that the State leaves free, you devote to us and to learning.In view, therefore, of your acts, and in view too of your own verses which I have quoted and which were composed with the utmost care, could you be persuaded to controvert the position which I maintain in regard to divination?
1.107 As for that augural art of Romulus of which I spoke, it was pastoral and not city-bred, nor was it invented to gull the ignorant, but received by trustworthy men, who handed it on to their descendants. And so we read in Ennius the following story of Romulus, who was an augur, and of his brother Remus, who also was an augur:When each would rule they both at once appealedTheir claims, with anxious hearts, to augury.Then Remus took the auspices aloneAnd waited for the lucky bird; while onThe lofty Aventine fair RomulusHis quest did keep to wait the soaring tribe:Their contest would decide the citys nameAs Rome or Remora. The multitudeExpectant looked to learn who would be king.As, when the consul is about to giveThe sign to start the race, the people sitWith eyes intent on barrier doors from whose108 Embellished jaws the chariots soon will come;So now the people, fearful, looked for signsTo know whose prize the mighty realm would be.Meantime the fading sun into the shadesof night withdrew and then the shining dawnShot forth its rays. Twas then an augury,The best of all, appeared on high — a birdThat on the left did fly. And, as the sunIts golden orb upraised, twelve sacred birdsFlew down from heaven and betook themselvesTo stations set apart for goodly signs.Then Romulus perceived that he had gainedA throne whose source and proper was augury. 49
2.98 Again: if it matters under what aspect of the sky or combination of the stars every animate being is born, then necessarily the same conditions must affect iimate beings also: can any statement be more ridiculous than that? Be that as it may, our good friend Lucius Tarutius of Firmum, who was steeped in Chaldaic lore, made a calculation, based on the assumption that our citys birthday was on the Feast of Pales (at which time tradition says it was founded by Romulus), and from that calculation Tarutius even went so far as to assert that Rome was born when the moon was in the sign of Libra and from that fact unhesitatingly prophesied her destiny.' ' None |
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3. Cicero, De Finibus, 2.118 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Romulus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299
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2.118 \xa0Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â\x80\x94 that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. <"" None |
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4. Cicero, On The Ends of Good And Evil, 2.118, 3.66 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Romulus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Gorain (2019), Language in the Confessions of Augustine, 162; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Wynne (2019), Horace and the Gift Economy of Patronage, 150
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2.118 Ac ne plura complectar—sunt enim innumerabilia—, bene laudata virtus voluptatis aditus intercludat necesse est. quod iam a me expectare noli. tute introspice in mentem tuam ipse eamque omni cogitatione pertractans percontare ipse te perpetuisne malis voluptatibus perfruens in ea, quam saepe usurpabas, tranquillitate degere omnem aetatem sine dolore, adsumpto etiam illo, quod vos quidem adiungere soletis, sed fieri non potest, sine doloris metu, an, cum de omnibus gentibus optime mererere, mererere cod. Paris. Madvigii merere cum opem indigentibus salutemque ferres, vel Herculis perpeti aerumnas. sic enim maiores nostri labores non fugiendos fugiendos RNV figiendos A fingendo BE tristissimo tamen verbo aerumnas etiam in deo nominaverunt.
3.66 itaque non facile est invenire qui quod sciat ipse non tradat alteri; ita non solum ad discendum propensi sumus, verum etiam ad docendum. Atque ut tauris natura datum est ut pro vitulis contra leones summa vi impetuque contendant, sic ii, ii edd. hi qui valent opibus atque id facere possunt, ut de Hercule et de Libero accepimus, ad servandum genus hominum natura incitantur. Atque etiam Iovem cum Optimum et Maximum dicimus cumque eundem Salutarem, Hospitalem, Statorem, hoc intellegi volumus, salutem hominum in eius esse tutela. minime autem convenit, cum ipsi inter nos viles viles NV cules A eules R civiles BE neglectique simus, postulare ut diis inmortalibus cari simus et ab iis diligamur. Quem ad modum igitur membris utimur prius, quam didicimus, cuius ea causa utilitatis habeamus, sic inter nos natura ad civilem communitatem coniuncti et consociati sumus. quod ni ita se haberet, nec iustitiae ullus esset nec bonitati locus.'' None | sup>
2.118 \xa0Not to bring forward further arguments (for they are countless in number), any sound commendation of Virtue must needs keep Pleasure at arm's length. Do not expect me further to argue the point; look within, study your own consciousness. Then after full and careful introspection, ask yourself the question, would you prefer to pass your whole life in that state of calm which you spoke of so often, amidst the enjoyment of unceasing pleasures, free from all pain, and even (an addition which your school is fond of postulating but which is really impossible) free from all fear of pain, or to be a benefactor of the entire human race, and to bring succour and safety to the distressed, even at the cost of enduring the dolours of a Hercules? Dolours â\x80\x94 that was indeed the sad and gloomy name which our ancestors bestowed, even in the case of a god, upon labours which were not to be evaded. <" 3.66 \xa0Hence it would be hard to discover anyone who will not impart to another any knowledge that he may himself possess; so strong is our propensity not only to learn but also to teach. And just as bulls have a natural instinct to fight with all their strength and force in defending their calves against lions, so men of exceptional gifts and capacity for service, like Hercules and Liber in the legends, feel a natural impulse to be the protectors of the human race. Also when we confer upon Jove the titles of Most Good and Most Great, of Saviour, Lord of Guests, Rallier of Battles, what we mean to imply is that the safety of mankind lies in his keeping. But how inconsistent it would be for us to expect the immortal gods to love and cherish us, when we ourselves despise and neglect one another! Therefore just as we actually use our limbs before we have learnt for what particular useful purpose they were bestowed upon us, so we are united and allied by nature in the common society of the state. Were this not so, there would be no room either for justice or benevolence. <'" None |
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5. Cicero, On The Nature of The Gods, 2.61-2.62, 3.5, 3.39, 3.45 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Romulus • Romulus, apotheosis of • Romulus, deified, Quirinus • apotheosis, of Romulus • epiphany, of Romulus-Quirinus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 120; Gorain (2019), Language in the Confessions of Augustine, 93, 161; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 371; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 129; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 98; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Wynne (2019), Horace and the Gift Economy of Patronage, 165, 174, 283; Xinyue (2022), Politics and Divinization in Augustan Poetry, 8, 9, 140
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2.61 In other cases some exceptionally potent force is itself designated by a title of convey, for example Faith and Mind; we see the shrines on the Capitol lately dedicated to them both by Marcus Aemilius Scaurus, and Faith had previously been deified by Aulus Atilius Calatinus. You see the temple of Virtue, restored as the temple of Honour by Marcus Marcellus, but founded many years before by Quintus Maximus in the time of the Ligurian war. Again, there are the temples of Wealth, Safety, Concord, Liberty and Victory, all of which things, being so powerful as necessarily to imply divine goverce, were themselves designated as gods. In the same class the names of Desire, Pleasure and Venus Lubentina have been deified — things vicious and unnatural (although Velleius thinks otherwise), yet the urge of these vices often overpowers natural instinct. 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.
3.5 "Very well," rejoined Cotta, "let us then proceed as the argument itself may lead us. But before we come to the subject, let me say a few words about myself. I am considerably influenced by your authority, Balbus, and by the plea that you put forward at the conclusion of your discourse, when you exhorted me to remember that I am both a Cotta and a pontife. This no doubt meant that I ought to uphold the beliefs about the immortal gods which have come down to us from our ancestors, and the rites and ceremonies and duties of religion. For my part I always shall uphold them and always have done so, and no eloquence of anybody, learned or unlearned, shall ever dislodge me from the belief as to the worship of the immortal gods which I have inherited from our forefathers. But on any question of el I am guided by the high pontifes, Titus Coruncanius, Publius Scipio and Publius Scaevola, not by Zeno or Cleanthes or Chrysippus; and I have Gaius Laelius, who was both an augur and a philosopher, to whose discourse upon religion, in his famous oration, I would rather listen than to any leader of the Stoics. The religion of the Roman people comprises ritual, auspices, and the third additional division consisting of all such prophetic warnings as the interpreters of the Sybil or the soothsayers have derived from portents and prodigies. While, I have always thought that none of these departments of religion was to be despised, and I have held the conviction that Romulus by his auspices and Numa by his establishment of our ritual laid the foundations of our state, which assuredly could never have been as great as it is had not the fullest measure of divine favour been obtained for it.
3.39 God then is neither rational nor possessed of any of the virtues: but such a god is inconceivable! "In fact, when I reflect upon the utterances of the Stoics, I cannot despise the stupidity of the vulgar and the ignorant. With the ignorant you get superstitions like the Syrians\' worship of a fish, and the Egyptian\'s deification of almost every species of animal; nay, even in Greece they worship a number of deified human beings, Alabandus at Alabanda, Tennes at Tenedos, Leucothea, formerly Ino, and her son Palaemon throughout the whole of Greece, as also Hercules, Aesculapius, the sons of Tyndareus; and with our own people Romulus and many others, who are believed to have been admitted to celestial citizenship in recent times, by a sort of extension of the franchise!
3.45 Again, if you call Apollo, Vulcan, Mercury and the rest gods, will you have doubts about Hercules, Aesculapius, Liber, Castor and Pollux? But these are worshipped just as much as those, and indeed in some places very much more than they. Are we then to deem these gods, the sons of mortal mothers? Well then, will not Aristaeus, the reputed discoverer of the olive, who was the son of Apollo, Theseus the son of Neptune, and all the other sons of gods, also be reckoned as gods? What about the sons of goddesses? I think they have an even better claim; for just as by the civil law one whose mother is a freewoman is a Freeman, so by the law of nature one whose mother is a goddess must be a god. And in the island of Astypalaea Achilles is most devoutly worshipped by the inhabitants on these grounds; but if Achilles is a god, so are Orpheus and Rhesus, whose mother was a Muse, unless perhaps a marriage at the bottom of the sea counts higher than a marriage on dry land! If these are not gods, because they are nowhere worshipped, how can the others be gods? '' None |
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6. Cicero, On Duties, 3.25 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Romulus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299
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3.25 Itemque magis est secundum naturam pro omnibus gentibus, si fieri possit, conservandis aut iuvandis maximos labores molestiasque suscipere imitantem Herculem illum, quem hominum fama beneficiorum memor in concilio caelestium collocavit, quam vivere in solitudine non modo sine ullis molestiis, sed etiam in maximis voluptatibus abundantem omnibus copiis, ut excellas etiam pulchritudine et viribus. Quocirca optimo quisque et splendidissimo ingenio longe illam vitam huic anteponit. Ex quo efficitur hominem naturae oboedientem homini nocere non posse.'' None | sup>
3.25 \xa0In like manner it is more in accord with Nature to emulate the great Hercules and undergo the greatest toil and trouble for the sake of aiding or saving the world, if possible, than to live in seclusion, not only free from all care, but revelling in pleasures and abounding in wealth, while excelling others also in beauty and strength. Thus Hercules denied himself and underwent toil and tribulation for the world, and, out of gratitude for his services, popular belief has given him a place in the council of the gods. The better and more noble, therefore, the character with which a man is endowed, the more does he prefer the life of service to the life of pleasure. Whence it follows that man, if he is obedient to Nature, cannot do harm to his fellow-man. <'' None |
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7. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Romulus • Romulus, deified, Quirinus • epiphany, of Romulus-Quirinus
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 148; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 72
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8. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Romulus • Romulus, deified, Quirinus • epiphany, of Romulus-Quirinus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 145; Jenkyns (2013), God, Space, and City in the Roman Imagination, 210; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299
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9. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Romulus • Romulus and Camillus, and the rape of the Sabine women • Romulus, apotheosis of • Romulus, deified, Quirinus • Romulus/Quirinus • apotheosis, of Romulus • closeness to the gods, of Julius Caesar and Romulus • epiphany, of Romulus-Quirinus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 139, 143; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 44; Jenkyns (2013), God, Space, and City in the Roman Imagination, 131; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 87; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 357; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 257, 258; Pandey (2018), The Poetics of Power in Augustan Rome, 41; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 31, 111; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 48; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Welch (2015), Tarpeia: Workings of a Roman Myth. 96; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 172; Wynne (2019), Horace and the Gift Economy of Patronage, 150; Xinyue (2022), Politics and Divinization in Augustan Poetry, 8, 9
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10. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Julius Caesar, C., and Romulus • Romulus • Romulus, deified, Quirinus • Romulus, his tomb • epiphany, of Romulus-Quirinus
Found in books: Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 266; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 135; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 233; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 101
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11. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Romulus
Found in books: Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 49; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 26
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12. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Romulus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Gorain (2019), Language in the Confessions of Augustine, 162; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Xinyue (2022), Politics and Divinization in Augustan Poetry, 140
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13. Dionysius of Halycarnassus, Roman Antiquities, 1.79.11, 1.85.6, 1.87.3, 2.56.3-2.56.4, 2.63.3-2.63.4 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Julius Caesar, new Romulus • Romulus • Romulus, apotheosis of • Romulus, deified, Quirinus • Romulus, his tomb • apotheosis, of Romulus • closeness to the gods, of Julius Caesar and Romulus • epiphany, of Romulus-Quirinus
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 116, 139; Jenkyns (2013), God, Space, and City in the Roman Imagination, 120, 262; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 49, 50; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 101; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 10
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1.85.6 \xa0They did not both favour the same site for the building of the city; for Romulus proposed to settle the Palatine hill, among other reasons, because of the good fortune of the place where they had been preserved and brought up, whereas Remus favoured the place that is now named after him Remoria. And indeed this place is very suitable for a city, being a hill not far from the Tiber and about thirty stades from Rome. From this rivalry their unsociable love of rule immediately began to disclose itself; for on the one who now yielded the victor would inevitably impose his will on all occasions alike. <
1.87.3 \xa0Remus having been slain in this action, Romulus, who had gained a most melancholy victory through the death of his brother and the mutual slaughter of citizens, buried Remus at Remoria, since when alive he had clung to it as the site for the new city. As for himself, in his grief and repentance for what had happened, he became dejected and lost all desire for life. But when Laurentia, who had received the babes when newly born and brought them up and loved them no less than a mother, entreated and comforted him, he listened to her and rose up, and gathering together the Latins who had not been slain in the battle (they were now little more than three thousand out of a very great multitude at first, when he led out the colony), he built a city on the Palatine hill. <
2.56.3 \xa0But those who write the more plausible accounts say that he was killed by his own people; and the reason they allege for his murder is that he released without the common consent, contrary to custom, the hostages he had taken from the Veientes, and that he no longer comported himself in the same manner toward the original citizens and toward those who were enrolled later, but showed greater honour to the former and slighted the latter, and also because of his great cruelty in the punishment of delinquents (for instance, he had ordered a group of Romans who were accused of brigandage against the neighbouring peoples to be hurled down the precipice after he had sat alone in judgment upon them, although they were neither of mean birth nor few in number), but chiefly because he now seemed to be harsh and arbitrary and to be exercising his power more like a tyrant than a king. < 2.56.4 \xa0For these reasons, they say, the patricians formed a conspiracy against him and resolved to slay him; and having carried out the deed in the senate-house, they divided his body into several pieces, that it might not be seen, and then came out, each one hiding his part of the body under his robes, and afterwards burying it in secret. <
2.63.3 \xa0He also ordered that Romulus himself, as one who had shown a greatness beyond mortal nature, should be honoured, under the name of Quirinus, by the erection of a temple and by sacrifices throughout the year. For while the Romans were yet in doubt whether divine providence or human treachery had been the cause of his disappearance, a certain man, named Julius, descended from Ascanius, who was a husbandman and of such a blameless life that he would never have told an untruth for his private advantage, arrived in the Forum and said that, as he was coming in from the country, he saw Romulus departing from the city fully armed and that, as he drew near to him, he heard him say these words: <' ' None |
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14. Ovid, Ars Amatoria, 1.89-1.92, 1.101-1.134, 1.143-1.146 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Romulus • Romulus and Camillus, Romulus cycle • Romulus/Quirinus
Found in books: Pandey (2018), The Poetics of Power in Augustan Rome, 174; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 136; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 89, 90, 94; Welch (2015), Tarpeia: Workings of a Roman Myth. 78
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1.89 Sed tu praecipue curvis venare theatris: 1.90 rend= 1.91 Illic invenies quod ames, quod ludere possis,
1.101 Primus sollicitos fecisti, Romule, ludos, 1.103 Tunc neque marmoreo pendebant vela theatro, 1.105 Illic quas tulerant nemorosa Palatia, frondes 1.107 In gradibus sedit populus de caespite factis, 1.109 Respiciunt, oculisque notant sibi quisque puellam 1.111 Dumque, rudem praebente modum tibicine Tusco, 1.113 In medio plausu (plausus tunc arte carebant) 1.115 Protinus exiliunt, animum clamore fatentes, 1.117 Ut fugiunt aquilas, timidissima turba, columbae, 1.119 Sic illae timuere viros sine more ruentes; 1.121 Nam timor unus erat, facies non una timoris: 1.123 Altera maesta silet, frustra vocat altera matrem: 1.124 rend= fugit; 1.125 Ducuntur raptae, genialis praeda, puellae, 1.127 Siqua repugnarat nimium comitemque negabat, 1.128 rend=' "1.129 Atque ita 'quid teneros lacrimis corrumpis ocellos?" '1.131 Romule, militibus scisti dare commoda solus: 1.133 Scilicet ex illo sollemnia more theatra
1.143 Hic tibi quaeratur socii sermonis origo, 1.145 Cuius equi veniant, facito, studiose, requiras: 1.146 rend='' None | sup>
1.89 From whence the noisy combatants are heard. 1.90 The crafty counsellors, in formal gown, The following verses are a happy paraphrase of Ovid ; in whose time we find the long robe dealt as much with the stola, etc., as it does in our own.' "1.91 There gain another's cause, but lose their own." "1.92 Their eloquence is nonpluss'd in the suit;" "
1.101 Soon may'st thou find a mistress in the rout," '1.102 For length of time or for a single bout. 1.103 The Theatres are berries for the fair; 1.104 Like ants or mole-hills thither they repair; 1.105 Like bees to hives so numerously they throng, 1.106 It may be said they to that place belong: 1.107 Thither they swarm who have the public voice; 1.108 There choose, if plenty not distracts thy choice. 1.109 To see, and to be seen, in heaps they run; 1.110 Some to undo, and some to be undone. 1.111 From Romulus the rise of plays began, 1.112 To his new subjects a commodious man; 1.113 Who, his unmarried soldiers to supply, 1.114 Took care the commonwealth should multiply; 1.115 Providing Sabine women for his braves, 1.116 Like a true king, to get a race of slaves. 1.117 His playhouse, not of Parian marble made, 1.118 Nor was it spread with purple sails for shade;' "1.119 The stage with rushes or with leaves they strew'd; This idea of the Roman theatres in their infancy, may put us in mind of our own which we read of in the old poets, in Black-friars, the Bull-and-mouth, and Barbican, not much better than the strollers at a country-fair. Yet this must be said for them: that the audience were much better treated; their fare was good, though the house was homely. Which cannot be said of the Roman infant-stage, their wit and their theatres were alike rude; and the Shakspeares and Jonsons of Rome did not appear till the stage was pompous, and the scene magnificent." '1.120 No scenes in prospect, no machining god. 1.121 On rows of homely turf they sat to see,' "1.122 Crown'd with the wreaths of ev'ry common tree." '1.123 There, while they sit in rustic majesty, 1.124 Each lover had his mistress in his eye; 1.125 And whom he saw most suiting to his mind,' "1.126 For joys of matrimonial rape design'd." '1.127 Scarce could they wait the plaudit in their haste; 1.128 But ere the dances and the song were past, 1.129 The monarch gave the signal from his throne, At which the soldiers were to fall on the women. The poet and his translators make an agreeable description of this rape. Some say there were thirty of these Sabines ravished: others, as Valerius Antius, make the number to be four hundred and twenty-seven: and Jubas, as Plutarch writes in the life of Romulus , swells it to six hundred. 1.130 And rising, bade his merry men fall on.' "1.131 The martial crew, like soldiers, ready press'd," '1.132 Just at the word (the word too was the best), 1.133 With joyful cries each other animate; 1.134 Some choose, and some at hazard seize their mate.
1.143 But nought availing, all are captives led, 1.144 Trembling and blushing, to the genial bed. 1.145 She who too long resisted or denied, 1.146 The lusty lover made by force a bride,'' None |
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15. Ovid, Fasti, 1.7, 1.102, 1.261, 1.709-1.712, 2.134, 2.138, 2.143-2.144, 2.499, 2.501, 2.503-2.504, 2.509-2.512, 2.557-2.568, 2.631-2.638, 3.183, 3.185, 3.275, 3.331-3.332, 4.829, 4.837-4.848, 5.457, 5.471, 5.579-5.596 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus,and Romulus • Julius Caesar, new Romulus • Romulus • Romulus and Camillus, qualities as a ruler • Romulus, and the spolia opima • Romulus, deified, Quirinus • Romulus, his tomb • Romulus, in Augustus’ forum • Romulus, mythical king of Rome • Romulus/Quirinus • epiphany, of Romulus-Quirinus
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 12; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 55; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 103, 125; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 52, 72, 78, 90, 93, 114, 116, 123, 125, 127, 128, 133, 140, 141, 142, 143, 147; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 179, 310; Pandey (2018), The Poetics of Power in Augustan Rome, 72; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166, 251; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 19, 72; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 125, 261; Welch (2015), Tarpeia: Workings of a Roman Myth. 257
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1.709 Ipsum nos carmen deduxit Pacis ad aram.
1.710 haec erit a mensis fine secunda dies.
1.711 frondibus Actiacis comptos redimita capillos,
1.712 Pax, ades et toto mitis in orbe mane. 2.144 caelestem fecit te pater, ille patrem.
2.503 pulcher et humano maior trabeaque decorus 2.504 Romulus in media visus adesse via
2.509 et in tenues oculis evanuit auras; 2.510 convocat hic populos iussaque verba refert. 2.511 templa deo fiunt, collis quoque dictus ab illo est, 2.512 et referunt certi sacra paterna dies.
2.557 dum tamen haec fiunt, viduae cessate puellae: 2.558 expectet puros pinea taeda dies, 2.559 nec tibi, quae cupidae matura videbere matri, 2.560 comat virgineas hasta recurva comas. 2.561 conde tuas, Hymenaee, faces et ab ignibus atris 2.562 aufer! habent alias maesta sepulchra faces. 2.563 di quoque templorum foribus celentur opertis, 2.564 ture vacent arae stentque sine igne foci. 2.565 nunc animae tenues et corpora functa sepulcris 2.566 errant, nunc posito pascitur umbra cibo. 2.567 nec tamen haec ultra, quam tot de mense supersint 2.568 Luciferi, quot habent carmina nostra pedes,
2.631 dis generis date tura boni (Concordia fertur 2.632 illa praecipue mitis adesse die) 2.633 et libate dapes, ut, grati pignus honoris, 2.634 nutriat incinctos missa patella Lares. 2.635 iamque ubi suadebit placidos nox humida somnos, 2.636 larga precaturi sumite vina manu, 2.637 et bene vos, bene te, patriae pater, optime Caesar! 2.638 dicite suffuso per sacra verba mero. 23. F TER — NP
3.275 Egeria est, quae praebet aquas, dea grata Camenis;
3.331 corda micant regis, totoque e corpore sanguis 3.332 fugit, et hirsutae deriguere comae,
4.829 quosque pium est adhibere deos, advertite cuncti.
4.837 hoc Celer urget opus, quem Romulus ipse vocarat, 4.838 sint, que Celer, curae dixerat ‘ista tuae, 4.839 neve quis aut muros aut factam vomere fossam 4.840 transeat: audentem talia dede neci.’ 4.841 quod Remus ignorans humiles contemnere muros 4.842 coepit et his populus dicere tutus erit? 4.843 nec mora, transiluit. rutro Celer occupat ausum; 4.844 ille premit duram sanguinulentus humum. 4.845 haec ubi rex didicit, lacrimas introrsus obortas 4.846 devorat et clausum pectore volnus habet, 4.847 flere palam non volt exemplaque fortia servat,
5.579 nec satis est meruisse semel cognomina Marti: 5.580 persequitur Parthi signa retenta manu. 5.581 gens fuit et campis et equis et tuta sagittis 5.582 et circumfusis invia fluminibus, 5.583 addiderant animos Crassorum funera genti, 5.584 cum periit miles signaque duxque simul. 5.585 signa, decus belli, Parthus Romana tenebat, 5.586 Romanaeque aquilae signifer hostis erat. 5.587 isque pudor mansisset adhuc, nisi fortibus armis 5.588 Caesaris Ausoniae protegerentur opes. 5.589 ille notas veteres et longi dedecus aevi 5.590 sustulit: agnorunt signa recepta suos. 5.591 quid tibi nunc solitae mitti post terga sagittae, 5.592 quid loca, quid rapidi profuit usus equi, 5.593 Parthe? refers aquilas, victos quoque porrigis arcus: 5.594 pignora iam nostri nulla pudoris habes. 5.595 rite deo templumque datum nomenque bis ulto, 5.596 et meritus voti debita solvit honor,' ' None | sup>
1.709 This day is the second from the month’s end.
1.710 Come, Peace, your graceful tresses wreathed
1.711 With laurel of Actium: stay gently in this world.
1.712 While we lack enemies, or cause for triumphs: 2.144 Your father deified you: he deified his father.
2.503 It seemed to him that Romulus, handsome, more than human, 2.504 And finely dressed, stood there, in the centre of the road,
2.509 So he commanded and vanished into thin air: 2.510 Proculus gathered the people and reported the command. 2.511 Temples were built for the god, the hill named for him, 2.512 And on certain days the ancestral rites are re-enacted.
2.557 But while these rites are enacted, girls, don’t marry: 2.558 Let the marriage torches wait for purer days. 2.559 And virgin, who to your mother seem ripe for love, 2.560 Don’t let the curved spear comb your tresses. 2.561 Hymen, hide your torches, and carry them far 2.562 From these dark fires! The gloomy tomb owns other torches. 2.563 And hide the gods, closing those revealing temple doors, 2.564 Let the altars be free of incense, the hearths without fire. 2.565 Now ghostly spirits and the entombed dead wander, 2.566 Now the shadow feeds on the nourishment that’s offered. 2.567 But it only lasts till there are no more days in the month 2.568 Than the feet (eleven) that my metres possess.
2.631 Virtuous ones, burn incense to the gods of the family, 2.632 (Gentle Concord is said to be there on this day above all) 2.633 And offer food, so the robed Lares may feed from the dish 2.634 Granted to them as a mark of esteem, that pleases them. 2.635 Then when moist night invites us to calm slumber, 2.636 Fill the wine-cup full, for the prayer, and say: 2.637 ‘Health, health to you, worthy Caesar, Father of the Country!’ 2.638 And let there be pleasant speech at the pouring of wine.
3.275 She who was wife and counsellor to Numa.
3.331 And the bristling hair stood up stiffly on his head. 3.332 When he regained his senses, he said: ‘King and father
4.829 And all you gods, whom piety summons, take note.
4.837 The work was overseen by Celer, whom Romulus named, 4.838 Saying: ‘Celer, make it your care to see no one crosse 4.839 Walls or trench that we’ve ploughed: kill whoever dares.’ 4.840 Remus, unknowingly, began to mock the low walls, 4.841 aying: ‘Will the people be safe behind these?’ 4.842 He leapt them, there and then. Celer struck the rash man 4.843 With his shovel: Remus sank, bloodied, to the stony ground. 4.844 When the king heard, he smothered his rising tears, 4.845 And kept the grief locked in his heart. 4.846 He wouldn’t weep in public, but set an example of fortitude, 4.847 Saying: ‘So dies the enemy who shall cross my walls.’
5.579 A temple, and be called the Avenger, if I win.’ 5.580 So he vowed, and returned rejoicing from the rout. 5.581 Nor is he satisfied to have earned Mars that name, 5.582 But seeks the standards lost to Parthian hands, 5.583 That race protected by deserts, horses, arrows, 5.584 Inaccessible, behind their encircling rivers. 5.585 The nation’s pride had been roused by the death 5.586 of the Crassi, when army, leader, standards all were lost. 5.587 The Parthians kept the Roman standards, ornament 5.588 of war, and an enemy bore the Roman eagle. 5.589 That shame would have remained, if Italy’s power 5.590 Had not been defended by Caesar’s strong weapons. 5.591 He ended the old reproach, a generation of disgrace: 5.592 The standards were regained, and knew their own. 5.593 What use now the arrows fired from behind your backs, 5.594 Your deserts and your swift horses, you Parthians? 5.595 You carry the eagles home: offer your unstrung bows: 5.596 Now you no longer own the emblems of our shame.' ' None |
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16. Ovid, Metamorphoses, 14.581, 14.588, 14.805-14.816, 14.818-14.823, 14.825-14.828, 15.745-15.774, 15.776-15.786, 15.788-15.799, 15.801-15.810, 15.812-15.835, 15.837-15.851, 15.861-15.866, 15.868-15.870, 15.878-15.879 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Romulus • Romulus, apotheosis of • Romulus, deified, Quirinus • apotheosis, of Romulus • epiphany, of Romulus-Quirinus
Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 124, 125; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 114, 120, 132, 140, 141; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 125; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 47, 48, 51, 54; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 10
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14.805 Occiderat Tatius, populisque aequata duobus, 14.806 Romule, iura dabas, posita cum casside Mavors 14.807 talibus adfatur divumque hominumque parentem: 14.808 “Tempus adest, genitor, quoniam fundamine magno 14.809 res Romana valet et praeside pendet ab uno, 14.811 solvere et ablatum terris imponere caelo. 14.812 Tu mihi concilio quondam praesente deorum 14.813 (nam memoro memorique animo pia verba notavi) 14.814 “unus erit, quem tu tolles in caerula caeli” 14.815 dixisti: rata sit verborum summa tuorum!” 14.816 Adnuit omnipotens et nubibus aera caecis
14.818 quae sibi promissae sensit rata signa rapinae 14.819 innixusque hastae pressos temone cruento 14.820 impavidus conscendit equos Gradivus et ictu 14.821 verberis increpuit pronusque per aera lapsus 14.822 constitit in summo nemorosi colle Palati 14.823 reddentemque suo non regia iura Quiriti
14.825 dilapsum tenues, ceu lata plumbea funda 14.826 missa solet medio glans intabescere caelo. 14.827 Pulchra subit facies et pulvinaribus altis 14.828 dignior, est qualis trabeati forma Quirini.
15.745 Hic tamen accessit delubris advena nostris: 15.746 Caesar in urbe sua deus est; quem Marte togaque 15.747 praecipuum non bella magis finita triumphis 15.748 resque domi gestae properataque gloria rerum 15.749 in sidus vertere novum stellamque comantem, 15.751 ullum maius opus, quam quod pater exstitit huius: 15.752 scilicet aequoreos plus est domuisse Britannos 15.753 perque papyriferi septemflua flumina Nili 15.754 victrices egisse rates Numidasque rebelles 15.755 Cinyphiumque Iubam Mithridateisque tumentem 15.756 nominibus Pontum populo adiecisse Quirini 15.757 et multos meruisse, aliquos egisse triumphos, 15.758 quam tantum genuisse virum? Quo praeside rerum 15.759 humano generi, superi, favistis abunde! 15.760 Ne foret hic igitur mortali semine cretus, 15.761 ille deus faciendus erat. Quod ut aurea vidit 15.762 Aeneae genetrix, vidit quoque triste parari 15.763 pontifici letum et coniurata arma moveri, 15.764 palluit et cunctis, ut cuique erat obvia, divis 15.765 “adspice” dicebat, “quanta mihi mole parentur 15.766 insidiae quantaque caput cum fraude petatur, 15.767 quod de Dardanio solum mihi restat Iulo. 15.768 Solane semper ero iustis exercita curis, 15.769 quam modo Tydidae Calydonia vulneret hasta, 15.770 nunc male defensae confundant moenia Troiae, 15.771 quae videam natum longis erroribus actum 15.772 iactarique freto sedesque intrare silentum 15.773 bellaque cum Turno gerere, aut, si vera fatemur, 15.774 cum Iunone magis? Quid nunc antiqua recordor
15.776 non sinit: en acui sceleratos cernitis enses? 15.777 Quos prohibete, precor, facinusque repellite, neve 15.778 caede sacerdotis flammas exstinguite Vestae!” 15.779 Talia nequiquam toto Venus anxia caelo 15.780 verba iacit superosque movet, qui rumpere quamquam 15.781 ferrea non possunt veterum decreta sororum, 15.782 signa tamen luctus dant haud incerta futuri. 15.783 Arma ferunt inter nigras crepitantia nubes 15.784 terribilesque tubas auditaque cornua caelo 15.785 praemonuisse nefas; solis quoque tristis imago 15.786 lurida sollicitis praebebat lumina terris.
15.788 saepe inter nimbos guttae cecidere cruentae. 15.789 Caerulus et vultum ferrugine Lucifer atra 15.790 sparsus erat, sparsi Lunares sanguine currus. 15.791 Tristia mille locis Stygius dedit omina bubo, 15.792 mille locis lacrimavit ebur, cantusque feruntur 15.793 auditi sanctis et verba mitia lucis. 15.794 Victima nulla litat magnosque instare tumultus 15.795 fibra monet, caesumque caput reperitur in extis. 15.796 Inque foro circumque domos et templa deorum 15.797 nocturnos ululasse canes umbrasque silentum 15.798 erravisse ferunt motamque tremoribus urbem. 15.799 Non tamen insidias venturaque vincere fata
15.801 in templum gladii; neque enim locus ullus in urbe 15.802 ad facinus diramque placet nisi curia, caedem. 15.803 Tum vero Cytherea manu percussit utraque 15.804 pectus et Aeneaden molitur condere nube, 15.805 qua prius infesto Paris est ereptus Atridae 15.806 et Diomedeos Aeneas fugerat enses. 15.807 Talibus hanc genitor: “Sola insuperabile fatum, 15.808 nata, movere paras? Intres licet ipsa sororum 15.809 tecta trium: cernes illic molimine vasto 15.810 ex aere et solido rerum tabularia ferro,
15.812 nec metuunt ullas tuta atque aeterna ruinas. 15.813 Invenies illic incisa adamante perenni 15.814 fata tui generis: legi ipse animoque notavi 15.815 et referam, ne sis etiamnum ignara futuri. 15.816 Hic sua complevit, pro quo, Cytherea, laboras, 15.817 tempora, perfectis, quos terrae debuit, annis. 15.818 Ut deus accedat caelo templisque colatur, 15.819 tu facies natusque suus, qui nominis heres 15.820 impositum feret unus onus caesique parentis 15.821 nos in bella suos fortissimus ultor habebit. 15.822 Illius auspiciis obsessae moenia pacem 15.823 victa petent Mutinae, Pharsalia sentiet illum. 15.824 Emathiique iterum madefient caede Philippi, 15.825 et magnum Siculis nomen superabitur undis, 15.826 Romanique ducis coniunx Aegyptia taedae 15.827 non bene fisa cadet, frustraque erit illa minata, 15.829 Quid tibi barbariem, gentesque ab utroque iacentes 15.830 oceano numerem? Quodcumque habitabile tellus 15.831 sustinet, huius erit: pontus quoque serviet illi! 15.832 Pace data terris animum ad civilia vertet 15.833 iura suum legesque feret iustissimus auctor 15.834 exemploque suo mores reget inque futuri 15.835 temporis aetatem venturorumque nepotum
15.837 ferre simul nomenque suum curasque iubebit, 15.838 nec nisi cum senior Pylios aequaverit annos, 15.839 aetherias sedes cognataque sidera tanget. 15.840 Hanc animam interea caeso de corpore raptam 15.841 fac iubar, ut semper Capitolia nostra forumque 15.842 divus ab excelsa prospectet Iulius aede.” 15.843 Vix ea fatus erat, media cum sede senatus 15.844 constitit alma Venus, nulli cernenda, suique 15.845 Caesaris eripuit membris neque in aera solvi 15.846 passa recentem animam caelestibus intulit astris. 15.847 Dumque tulit, lumen capere atque ignescere sensit 15.848 emisitque sinu: luna volat altius illa, 15.849 flammiferumque trahens spatioso limite crinem 15.851 esse suis maiora et vinci gaudet ab illo.
15.861 Di, precor, Aeneae comites, quibus ensis et ignis 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, 15.866 quique tenes altus Tarpeias Iuppiter arces,
15.868 tarda sit illa dies et nostro serior aevo, 15.869 qua caput Augustum, quem temperat, orbe relicto 15.870 accedat caelo faveatque precantibus absens!
15.878 ore legar populi, perque omnia saecula fama, 15.879 siquid habent veri vatum praesagia, vivam.' ' None | sup>
14.805 Never forgetful of the myriad risk 14.806 they have endured among the boisterous waves, 14.807 they often give a helping hand to ship 14.808 tossed in the power of storms—unless, of course, 14.809 the ship might carry men of Grecian race. 14.811 catastrophe, their hatred was so great 14.812 of all Pelasgians, that they looked with joy' "14.813 upon the fragments of Ulysses' ship;" '14.814 and were delighted when they saw the ship 14.815 of King Alcinous growing hard upon 14.816 the breakers, as its wood was turned to stone.
14.818 received life strangely in the forms of nymph 14.819 would cause the chieftain of the Rutuli 14.820 to feel such awe that he would end their strife. 14.821 But he continued fighting, and each side 14.822 had its own gods, and each had courage too, 14.823 which often can be as potent as the gods.
14.825 forgot the scepter of a father-in-law, 14.826 and even forgot the pure Lavinia: 14.827 their one thought was to conquer, and they waged 14.828 war to prevent the shame of a defeat.
15.745 and, failing, feigned that I had wished to do 15.746 what she herself had wished. Perverting truth— 15.747 either through fear of some discovery 15.748 or else through spite at her deserved repulse— 15.749 he charged me with attempting the foul crime. 15.751 my father banished me and, while I wa 15.752 departing, laid on me a mortal curse. 15.753 Towards Pittheus and Troezen I fled aghast, 15.754 guiding the swift chariot near the shore 15.755 of the Corinthian Gulf, when all at once 15.756 the sea rose up and seemed to arch itself 15.757 and lift high as a white topped mountain height, 15.758 make bellowings, and open at the crest. 15.759 Then through the parting waves a horned bull 15.760 emerged with head and breast into the wind, 15.761 pouting white foam from his nostrils and his mouth. 15.762 “The hearts of my attendants quailed with fear, 15.763 yet I unfrightened thought but of my exile. 15.764 Then my fierce horses turned their necks to face 15.765 the waters, and with ears erect they quaked 15.766 before the monster shape, they dashed in flight 15.767 along the rock strewn ground below the cliff. 15.768 I struggled, but with unavailing hand, 15.769 to use the reins now covered with white foam; 15.770 and throwing myself back, pulled on the thong 15.771 with weight and strength. Such effort might have checked 15.772 the madness of my steeds, had not a wheel, 15.773 triking the hub on a projecting stump, 15.774 been shattered and hurled in fragments from the axle.
15.776 and with the reins entwined about my legs. 15.777 My palpitating entrails could be seen 15.778 dragged on, my sinews fastened on a stump. 15.779 My torn legs followed, but a part 15.780 remained behind me, caught by various snags. 15.781 The breaking bones gave out a crackling noise, 15.782 my tortured spirit soon had fled away, 15.783 no part of the torn body could be known— 15.784 all that was left was only one crushed wound— 15.785 how can, how dare you, nymph, compare your ill 15.786 to my disaster?
15.788 deprived of light: and I have bathed my flesh, 15.789 o tortured, in the waves of Phlegethon. 15.790 Life could not have been given again to me,' "15.791 but through the remedies Apollo's son" '15.792 applied to me. After my life returned— 15.793 by potent herbs and the Paeonian aid, 15.794 despite the will of Pluto—Cynthia then 15.795 threw heavy clouds around that I might not 15.796 be seen and cause men envy by new life: 15.797 and that she might be sure my life was safe 15.798 he made me seem an old man; and she changed 15.799 me so that I could not be recognized.
15.801 would give me Crete or Delos for my home. 15.802 Delos and Crete abandoned, she then brought 15.803 me here, and at the same time ordered me 15.804 to lay aside my former name—one which 15.805 when mentioned would remind me of my steeds. 15.806 She said to me, ‘You were Hippolytus, 15.807 but now instead you shall be Virbius.’ 15.808 And from that time I have inhabited 15.809 this grove; and, as one of the lesser gods, 15.810 I live concealed and numbered in her train.”
15.812 of sad Egeria, and she laid herself' "15.813 down at a mountain's foot, dissolved in tears," '15.814 till moved by pity for her faithful sorrow, 15.815 Diana changed her body to a spring, 15.816 her limbs into a clear continual stream. 15.817 This wonderful event surprised the nymphs, 15.818 and filled Hippolytus with wonder, just 15.819 as great as when the Etrurian ploughman saw 15.820 a fate-revealing clod move of its own 15.821 accord among the fields, while not a hand 15.822 was touching it, till finally it took 15.823 a human form, without the quality 15.824 of clodded earth, and opened its new mouth 15.825 and spoke, revealing future destinies. 15.826 The natives called him Tages. He was the first 15.827 who taught Etrurians to foretell events. 15.829 when he observed the spear, which once had grown 15.830 high on the Palatine , put out new leave 15.831 and stand with roots—not with the iron point 15.832 which he had driven in. Not as a spear 15.833 it then stood there, but as a rooted tree 15.834 with limber twigs for many to admire 15.835 while resting under that surprising shade.
15.837 in the clear stream (he truly saw them there). 15.838 Believing he had seen a falsity, 15.839 he often touched his forehead with his hand 15.840 and, so returning, touched the thing he saw. 15.841 Assured at last that he could trust his eyes, 15.842 he stood entranced, as if he had returned 15.843 victorious from the conquest of his foes: 15.844 and, raising eyes and hands toward heaven, he cried, 15.845 “You gods above! Whatever is foretold 15.846 by this great prodigy, if it means good, 15.847 then let it be auspicious to my land 15.848 and to the inhabitants of Quirinus,— 15.849 if ill, let that misfortune fall on me.” 15.851 of grassy thick green turf, with fragrant fires,
15.861 in homage to you, Cippus, and your horns. 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 15.866 and safely shall enjoy a lasting reign.”' "
15.868 eyes from the city's walls and said, “O far," '15.869 O far away, the righteous gods should drive 15.870 uch omens from me! Better it would be
15.878 after the ancient mode, and then he said, 15.879 “There is one here who will be king, if you' ' None |
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17. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Romulus
Found in books: Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 163; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 224
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18. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Romulus • Romulus, apotheosis of • apotheosis, of Romulus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 109; Gorain (2019), Language in the Confessions of Augustine, 185; Putnam et al. (2023), The Poetic World of Statius' Silvae, 55, 194, 207; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 170; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Xinyue (2022), Politics and Divinization in Augustan Poetry, 8, 9, 22, 23, 140, 141, 142, 196
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19. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Romulus • Romulus, apotheosis of • apotheosis, of Romulus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299; Xinyue (2022), Politics and Divinization in Augustan Poetry, 8, 9
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20. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Romulus • Romulus and Remus • Romulus, deified, Quirinus • Romulus, his tomb • epiphany, of Romulus-Quirinus
Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 225; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 123, 134; Putnam et al. (2023), The Poetic World of Statius' Silvae, 55; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 120, 170
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21. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Romulus • Romulus and Camillus, and the rape of the Sabine women • Romulus and Camillus, in warfare • Romulus and Camillus, qualities as a ruler • Romulus, • Romulus, and Jupiter Stator • Romulus, apotheosis of • Romulus, deified, Quirinus • Romulus/Quirinus • Romulus; his benefactor a prostitute • apotheosis, of Romulus • epiphany, of Romulus-Quirinus
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 132, 235; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 231; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 32; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 115; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 129, 131, 136, 137, 138, 140, 143; Jenkyns (2013), God, Space, and City in the Roman Imagination, 120; Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 169; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 87, 90, 91, 95, 96; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158; Pandey (2018), The Poetics of Power in Augustan Rome, 41; Poulsen (2021), Usages of the Past in Roman Historiography, 229, 282, 283; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 170; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 55; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 262; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 45, 46; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 31; Van Nuffelen (2012), Orosius and the Rhetoric of History, 60; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 101; Welch (2015), Tarpeia: Workings of a Roman Myth. 40, 96, 119, 139; Wynne (2019), Horace and the Gift Economy of Patronage, 150, 165; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 10
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22. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Romulus • Romulus and Camillus, and Roman places • Romulus and Remus
Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 225; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 103; Jenkyns (2013), God, Space, and City in the Roman Imagination, 270; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 120; Welch (2015), Tarpeia: Workings of a Roman Myth. 120; Xinyue (2022), Politics and Divinization in Augustan Poetry, 22, 23
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23. Lucan, Pharsalia, 7.457-7.459, 10.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Romulus • Romulus, deified, Quirinus • epiphany, of Romulus-Quirinus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 299; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 151; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 122, 123; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 299
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7.457 Be won, behold me exile, your disgrace, My kinsman\'s scorn. From this, \'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries 7.459 Be won, behold me exile, your disgrace, My kinsman\'s scorn. From this, \'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries ' "
10.20 Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set "' None |
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24. New Testament, Romans, 8.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Romulus
Found in books: Levine Allison and Crossan (2006), The Historical Jesus in Context, 26; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 135
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8.15 οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν'' None | sup>
8.15 For you didn\'t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!"'' None |
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25. Plutarch, Numa Pompilius, 22.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Romulus • Romulus, his lituus
Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 171; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 54
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22.2 πυρὶ μὲν οὖν οὐκ ἔδοσαν τὸν νεκρὸν αὐτοῦ κωλύσαντος, ὡς λέγεται, δύο δὲ ποιησάμενοι λιθίνας σοροὺς ὑπὸ τὸ Ἰάνοκλον ἔθηκαν, τὴν μὲν ἑτέραν ἔχουσαν τὸ σῶμα, τὴν δὲ ἑτέραν τὰς ἱερὰς βίβλους ἃς ἐγράψατο μὲν αὐτός, ὥσπερ οἱ τῶν Ἑλλήνων νομοθέται τοὺς κύρβεις, ἐκδιδάξας δὲ τοὺς ἱερεῖς ἔτι ζῶν τὰ γεγραμμένα καὶ πάντων ἕξιν τε καὶ γνώμην ἐνεργασάμενος αὐτοῖς, ἐκέλευσε συνταφῆναι μετὰ τοῦ σώματος, ὡς οὐ καλῶς ἐν ἀψύχοις γράμμασι φρουρουμένων τῶν ἀπορρήτων.'' None | sup>
22.2 They did not burn his body, because, as it is said, he forbade it; but they made two stone coffins and buried them under the Janiculum. One of these held his body, and the other the sacred books which he had written out with his own hand, as the Greek lawgivers their tablets. But since, while he was still living, he had taught the priests the written contents of the books, and had inculcated in their hearts the scope and meaning of them all, he commanded that they should be buried with his body, convinced that such mysteries ought not to be entrusted to the care of lifeless documents.
22.2 They did not burn his body, because, as it is said, he forbade it; but they made two stone coffins and buried them under the Janiculum. One of these held his body, and the other the sacred books which he had written out with his own hand, as the Greek lawgivers their tablets. But since, while he was still living, he had taught the priests the written contents of the books, and had inculcated in their hearts the scope and meaning of them all, he commanded that they should be buried with his body, convinced that such mysteries ought not to be entrusted to the care of lifeless documents.'' None |
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26. Plutarch, Romulus, 9.4-9.6, 11.1, 14.2, 16.8, 17.3, 27.5, 28.1-28.3, 28.5-28.8, 29.1-29.3, 29.7-29.8 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Romans, and Romulus • Romulus • Romulus Martis f. • Romulus and Camillus • Romulus and Camillus, and the rape of the Sabine women • Romulus and Camillus, death • Romulus and Camillus, qualities as a ruler • Romulus, • Romulus, deified, Quirinus • Romulus, his tomb • closeness to the gods, of Julius Caesar and Romulus • epiphany, of Romulus-Quirinus • statue, Romulus • triumphs, by Romulus on foot
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 66, 67; Augoustakis (2014), Flavian Poetry and its Greek Past, 41; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 110, 111; Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 235, 237; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 139, 151; Jenkyns (2013), God, Space, and City in the Roman Imagination, 120; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 87; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 158; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 71; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 167; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 252; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 50, 51; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 41; Welch (2015), Tarpeia: Workings of a Roman Myth. 255, 258, 259, 264, 266, 268, 269, 271, 272
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9.4 Ὁρμήσασι δὲ πρὸς τὸν συνοικισμὸν αὐτοῖς εὐθὺς ἦν διαφορὰ περὶ τοῦ τόπου. Ῥωμύλος μὲν οὖν τὴν καλουμένην Ῥώμην κουαδράταν, ὅπερ ἐστὶ τετράγωνον, ἔκτισε, καὶ ἐκεῖνον ἐβούλετο πολίζειν τὸν τόπον, Ῥέμος δὲ χωρίον τι τοῦ Ἀβεντίνου καρτερόν, ὃ διʼ ἐκεῖνον μὲν ὠνομάσθη Ῥεμωρία, νῦν δὲ Ῥιγνάριον καλεῖται. 9.5 συνθεμένων δὲ τὴν ἔριν ὄρνισιν αἰσίοις βραβεῦσαι, καὶ καθεζομένων χωρίς, ἕξ φασι τῷ Ῥέμῳ, διπλασίους δὲ τῷ Ῥωμύλῳ προφανῆναι γῦπας· οἱ δὲ τὸν μὲν Ῥέμον ἀληθῶς ἰδεῖν, ψεύσασθαι δὲ τὸν Ῥωμύλον, ἐλθόντος δὲ τοῦ Ῥέμου, τότε τοὺς δώδεκα τῷ Ῥωμύλῳ φανῆναι· διὸ καὶ νῦν μάλιστα χρῆσθαι γυψὶ Ῥωμαίους οἰωνιζομένους. Ἡρόδωρος δʼ ὁ Ποντικὸς ἱστορεῖ καὶ τὸν Ἡρακλέα χαίρειν γυπὸς ἐπὶ πράξει φανέντος. 9.6 ἔστι μὲν γὰρ ἀβλαβέστατον ζῴων ἁπάντων, μηδὲν ὧν σπείρουσιν ἢ φυτεύουσιν ἢ νέμουσιν ἄνθρωποι σινόμενον, τρέφεται δʼ ἀπὸ νεκρῶν σωμάτων, ἀποκτίννυσι δʼ οὐδὲν οὐδὲ λυμαίνεται ψυχὴν ἔχον, πτηνοῖς δὲ διὰ συγγένειαν οὐδὲ νεκροῖς πρόσεισιν. ἀετοὶ δὲ καὶ γλαῦκες καὶ ἱέρακες ζῶντα κόπτουσι τὰ ὁμόφυλα καὶ φονεύουσι· καίτοι κατʼ Αἰσχύλονὄρνιθος ὄρνις πῶς ἂν ἁγνεύοι φαγών;
11.1 ὁ δὲ Ῥωμύλος ἐν τῇ Ῥεμωρίᾳ Ῥεμωνίᾳ Coraës and Bekker, with C: Ῥεμορίᾳ . θάψας τὸν Ῥέμον ὁμοῦ καὶ τοὺς τροφεῖς, ᾤκιζε τὴν πόλιν, ἐκ Τυρρηνίας μεταπεμψάμενος ἄνδρας ἱεροῖς τισι θεσμοῖς καὶ γράμμασιν ὑφηγουμένους ἕκαστα καὶ διδάσκοντας ὥσπερ ἐν τελετῇ. βόθρος γὰρ ὠρύγη περὶ τὸ νῦν Κομίτιον κυκλοτερής, ἀπαρχαί τε πάντων, ὅσοις νόμῳ μὲν ὡς καλοῖς ἐχρῶντο, φύσει δʼ ὡς ἀναγκαίοις, ἀπετέθησαν ἐνταῦθα. καὶ τέλος ἐξ ἧς ἀφῖκτο γῆς ἕκαστος ὀλίγην κομίζων μοῖραν ἔβαλλον εἰς ταὐτὸ καὶ συνεμείγνυον.
16.8 Κόσσος μὲν οὖν καὶ Μάρκελλος ἤδη τεθρίπποις εἰσήλαυνον, αὐτοὶ τὰ τρόπαια φέροντες· Ῥωμύλον δʼ οὐκ ὀρθῶς φησιν ἅρματι χρήσασθαι Διονύσιος. Ταρκύνιον γὰρ ἱστοροῦσι τὸν Δημαράτου τῶν βασιλέων πρῶτον εἰς τοῦτο τὸ σχῆμα καὶ τὸν ὄγκον ἐξᾶραι τοὺς θριάμβους· ἕτεροι δὲ πρῶτον ἐφʼ ἅρματος θριαμβεῦσαι Ποπλικόλαν. τοῦ δὲ Ῥωμύλου τὰς εἰκόνας ὁρᾶν ἔστιν ἐν Ῥώμῃ τὰς τροπαιοφόρους πεζὰς ἁπάσας.
28.1 οὕτως οὖν οὕτως οὖν Coraës, following Stephanus and C, has οὕτως οὖν ταραττομένων ( while such disorder prevailed ). ἄνδρα τῶν πατρικίων γένει πρῶτον ἤθει τε δοκιμώτατον αὐτῷ τε Ῥωμύλῳ πιστὸν καὶ συνήθη, τῶν ἀπʼ Ἄλβης ἐποίκων, Ἰούλιον Πρόκλον, εἰς ἀγορὰν παρελθόντα προελθόντα MSS., Coraës, Sintenis 1 : παρελθόντα . καὶ τῶν ἁγιωτάτων ἔνορκον ἱερῶν ἁψάμενον εἰπεῖν ἐν πᾶσιν, ὡς ὁδὸν αὐτῷ βαδίζοντι Ῥωμύλος ἐξ ἐναντίας προσιὼν φανείη, καλὸς μὲν ὀφθῆναι καὶ μέγας ὡς οὔποτε πρόσθεν, ὅπλοις δὲ λαμπροῖς καὶ φλέγουσι κεκοσμημένος. 28.2 αὐτὸς μὲν οὖν ἐκπλαγεὶς πρὸς τὴν ὄψιν ὦ βασιλεῦ, φάναι, τί δὴ παθὼν ἢ διανοηθείς, ἡμᾶς μὲν ἐν αἰτίαις πεποίηκας ἀδίκοις καὶ πονηραῖς, πᾶσαν δὲ τὴν πόλιν ὀρφανὴν ἐν μυρίῳ πένθει προλέλοιπας; ἐκεῖνον δʼ ἀποκρίνασθαι· θεοῖς ἔδοξεν ὦ Πρόκλε τοσοῦτον ἡμᾶς γενέσθαι μετʼ ἀνθρώπων χρόνον, ἐκεῖθεν ὄντας, ἐκεῖθεν ὄντας MSS., Coraës, Sintenis 1, and Bekker; Sintenis 2 transposes to follow οὐρανόν . καὶ πόλιν ἐπʼ ἀρχῇ καὶ δόξῃ μεγίστῃ κτίσαντας, αὖθις οἰκεῖν οὐρανόν. ἀλλὰ χαῖρε καὶ φράζε Ῥωμαίοις, ὅτι σωφροσύνην μετʼ ἀνδρείας ἀσκοῦντες ἐπὶ πλεῖστον ἀνθρωπίνης ἀφίξονται δυνάμεως. ἐγὼ δʼ ὑμῖν εὐμενὴς ἔσομαι δαίμων Κυρῖνος. 28.3 ταῦτα πιστὰ μὲν εἶναι τοῖς Ῥωμαίοις ἐδόκει διὰ τὸν τρόπον τοῦ λέγοντος καὶ διὰ τὸν ὅρκον· οὐ μὴν ἀλλὰ καὶ δαιμόνιόν τι συνεφάψασθαι πάθος ὅμοιον ἐνθουσιασμῷ· μηδένα γὰρ ἀντειπεῖν, ἀλλὰ πᾶσαν ὑπόνοιαν καὶ διαβολὴν ἀφέντας εὔχεσθαι Κυρίνῳ καὶ θεοκλυτεῖν ἐκεῖνον. 28.6 λέγεται δὲ καὶ τὸν Ἀλκμήνης ἐκκομιζομένης νεκρὸν ἄδηλον γενέσθαι, λίθον δὲ φανῆναι κείμενον ἐπὶ τῆς κλίνης, καὶ ὅλως πολλὰ τοιαῦτα μυθολογοῦσι, παρὰ τὸ εἰκὸς ἐκθειάζοντες τὰ θνητὰ τῆς φύσεως ἅμα τοῖς θείοις.ἀπογνῶναι μὲν οὖν παντάπασι τὴν θειότητα τῆς ἀρετῆς ἀνόσιον καὶ ἀγεννές, οὐρανῷ δὲ μειγνύειν γῆν ἀβέλτερον. φατέον οὖν, ἐχομένοις τῆς ἀσφαλείας, κατὰ Πίνδαρον, ὡςσῶμα μὲν πάντων ἕπεται θανάτῳ περισθενεῖ, ζῳὸν δʼ ἔτι λείπεται αἰῶνος εἴδωλον· τὸ γάρ ἐστι μόνον ἐκ θεῶν. 28.7 ἥκει γὰρ ἐκεῖθεν, ἐκεῖ δʼ ἄνεισιν, οὐ μετὰ σώματος, ἀλλʼ ἐὰν ὅτι μάλιστα σώματος ἀπαλλαγῇ καὶ διακριθῇ καὶ γένηται καθαρὸν παντάπασι καὶ ἄσαρκον καὶ ἁγνόν. αὕη γὰρ ψυχὴ ἀρίστη, Αὔη γὰρ ψυχὴ ἀρίστη Bekker: αὕτη γὰρ ψυχὴ ξηρὴ καὶ ἀρίστη . καθʼ Ἡράκλειτον, ὥσπερ ἀστραπὴ νέφους διαπταμένη τοῦ σώματος. ἡ δὲ σώματι πεφυρμένη καὶ περίπλεως σώματος, οἷον ἀναθυμίασις ἐμβριθὴς καὶ ὁμιχλώδης, δυσέξαπτός ἐστι καὶ δυσανακόμιστος.' ' None | sup>
9.4 But when they set out to establish their city, a dispute at once arose concerning the site. Romulus, accordingly, built Roma Quadrata (which means square ),and wished to have the city on that site; but Remus laid out a strong precinct on the Aventine hill, which was named from him Remonium, but now is called Rignarium. 9.5 Agreeing to settle their quarrel by the flight of birds of omen, Cf. Livy, i. 7, 1. and taking their seats on the ground apart from one another, six vultures, they say, were seen by Remus, and twice that number by Romulus. Some, however, say that whereas Remus truly saw his six, Romulus lied about his twelve, but that when Remus came to him, then he did see the twelve. Hence it is that at the present time also the Romans chiefly regard vultures when they take auguries from the flight of birds. Herodorus Ponticus relates that Hercules also was glad to see a vulture present itself when he was upon an exploit. 9.6 For it is the least harmful of all creatures, injures no grain, fruit-tree, or cattle, and lives on carrion. But it does not kill or maltreat anything that has life, and as for birds, it will not touch them even when they are dead, since they are of its own species. But eagles, owls, and hawks smite their own kind when alive, and kill them. And yet, in the words of Aeschylus:— Suppliants, 226 (Dindorf). How shall a bird that preys on fellow bird be clean?
11.1 Romulus buried Remus, together with his foster-fathers, in the Remonia, See chapter ix. 4. and then set himself to building his city, after summoning from Tuscany men who prescribed all the details in accordance with certain sacred ordices and writings, and taught them to him as in a religious rite. A circular trench was dug around what is now the Comitium, A space adjoining the forum where the people met in assembly. The mundus, or augural centre of the city, was really on thePalatine. and in this were deposited first-fruits of all things the use of which was sanctioned by custom as good and by nature as necessary; and finally, every man brought a small portion of the soil of his native land, and these were cast in among the first-fruits and mingled with them.
16.8 Cossus indeed, and Marcellus, already used a four-horse chariot for their entrance into the city, carrying the trophies themselves, but Dionysius Antiq. Rom. ii. 34. is incorrect in saying that Romulus used a chariot. For it is matter of history that Tarquin, the son of Demaratus, was first of the kings to lift triumphs up to such pomp and ceremony, although others say that Publicola was first to celebrate a triumph riding on a chariot. Cf. Publicola, ix. 5. And the statues of Romulus bearing the trophies are, as may be seen in Rome, all on foot.
28.1 At this pass, then, it is said that one of the patricians, a man of noblest birth, and of the most reputable character, a trusted and intimate friend also of Romulus himself, and one of the colonists from Alba, Julius Proculus by name, Cf. Livy, i. 16, 5-8. went into the forum and solemnly swore by the most sacred emblems before all the people that, as he was travelling on the road, he had seen Romulus coming to meet him, fair and stately to the eye as never before, and arrayed in bright and shining armour. 28.2 He himself, then, affrighted at the sight, had said: O King, what possessed thee, or what purpose hadst thou, that thou hast left us patricians a prey to unjust and wicked accusations, and the whole city sorrowing without end at the loss of its father? Whereupon Romulus had replied: It was the pleasure of the gods, 0 Proculus, from whom I came, that I should be with mankind only a short time, and that after founding a city destined to be the greatest on earth for empire and glory, I should dwell again in heaven. So farewell, and tell the Romans that if they practise self-restraint, and add to it valour, they will reach the utmost heights of human power. And I will be your propitious deity, Quirinus. 28.3 These things seemed to the Romans worthy of belief, from the character of the man who related them, and from the oath which he had taken; moreover, some influence from heaven also, akin to inspiration, laid hold upon their emotions, for no man contradicted Proculus, but all put aside suspicion and calumny and prayed to Quirinus, and honoured him as a god. 28.6 It is said also that the body of Alcmene disappeared, as they were carrying her forth for burial, and a stone was seen lying on the bier instead. In short, many such fables are told by writers who improbably ascribe divinity to the mortal features in human nature, as well as to the divine. At any rate, to reject entirely the divinity of human virtue, were impious and base; but to mix heaven with earth is foolish. Let us therefore take the safe course and grant, with Pindar, Fragment 131, Bergk, Poet. Lyr. Gr. i.4 p. 427. that Our bodies all must follow death’s supreme behest, But something living still survives, an image of life, for this alone Comes from the gods. 28.7 Yes, it comes from them, and to them it returns, not with its body, but only when it is most completely separated and set free from the body, and becomes altogether pure, fleshless, and undefiled. For a dry soul is best, according to Heracleitus, Fragment 74 (Bywater, Heracliti Ephesii reliquiae, p. 30). and it flies from the body as lightning flashes from a cloud. But the soul which is contaminated with body, and surfeited with body, like a damp and heavy exhalation, is slow to release itself and slow to rise towards its source.' ' None |
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27. Tacitus, Annals, 11.23-11.24, 13.58 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus,and Romulus • Iulius Romulus, M. • Romulus • Romulus and Remus • Romulus, • Romulus, his tomb
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 132, 189; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166; Talbert (1984), The Senate of Imperial Rome, 15
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11.23 A. Vitellio L. Vipstano consulibus cum de supplendo senatu agitaretur primoresque Galliae, quae Comata appellatur, foedera et civitatem Romanam pridem adsecuti, ius adipiscendorum in urbe honorum expeterent, multus ea super re variusque rumor. et studiis diversis apud principem certabatur adseverantium non adeo aegram Italiam ut senatum suppeditare urbi suae nequiret. suffecisse olim indigenas consanguineis populis nec paenitere veteris rei publicae. quin adhuc memorari exempla quae priscis moribus ad virtutem et gloriam Romana indoles prodiderit. an parum quod Veneti et Insubres curiam inruperint, nisi coetus alienigenarum velut captivitas inferatur? quem ultra honorem residuis nobilium, aut si quis pauper e Latio senator foret? oppleturos omnia divites illos, quorum avi proavique hostilium nationum duces exercitus nostros ferro vique ceciderint, divum Iulium apud Alesiam obsederint. recentia haec: quid si memoria eorum moreretur qui sub Capitolio et arce Romana manibus eorundem perissent satis: fruerentur sane vocabulo civitatis: insignia patrum, decora magistratuum ne vulgarent.' "11.24 His atque talibus haud permotus princeps et statim contra disseruit et vocato senatu ita exorsus est: 'maiores mei, quorum antiquissimus Clausus origine Sabina simul in civitatem Romanam et in familias patriciorum adscitus est, hortantur uti paribus consiliis in re publica capessenda, transferendo huc quod usquam egregium fuerit. neque enim ignoro Iulios Alba, Coruncanios Camerio, Porcios Tusculo, et ne vetera scrutemur, Etruria Lucaniaque et omni Italia in senatum accitos, postremo ipsam ad Alpis promotam ut non modo singuli viritim, sed terrae, gentes in nomen nostrum coalescerent. tunc solida domi quies et adversus externa floruimus, cum Transpadani in civitatem recepti, cum specie deductarum per orbem terrae legionum additis provincialium validissimis fesso imperio subventum est. num paenitet Balbos ex Hispania nec minus insignis viros e Gallia Narbonensi transivisse? manent posteri eorum nec amore in hanc patriam nobis concedunt. quid aliud exitio Lacedaemoniis et Atheniensibus fuit, quamquam armis pollerent, nisi quod victos pro alienigenis arcebant? at conditor nostri Romulus tantum sapientia valuit ut plerosque populos eodem die hostis, dein civis habuerit. advenae in nos regnaverunt: libertinorum filiis magistratus mandare non, ut plerique falluntur, repens, sed priori populo factitatum est. at cum Senonibus pugnavimus: scilicet Vulsci et Aequi numquam adversam nobis aciem instruxere. capti a Gallis sumus: sed et Tuscis obsides dedimus et Samnitium iugum subiimus. ac tamen, si cuncta bella recenseas, nullum breviore spatio quam adversus Gallos confectum: continua inde ac fida pax. iam moribus artibus adfinitatibus nostris mixti aurum et opes suas inferant potius quam separati habeant. omnia, patres conscripti, quae nunc vetustissima creduntur, nova fuere: plebeii magistratus post patricios, Latini post plebeios, ceterarum Italiae gentium post Latinos. inveterascet hoc quoque, et quod hodie exemplis tuemur, inter exempla erit.'" 13.58 Eodem anno Ruminalem arborem in comitio, quae octingentos et triginta ante annos Remi Romulique infantiam texerat, mortuis ramalibus et arescente trunco deminutam prodigii loco habitum est, donec in novos fetus revivesceret.'' None | sup>
11.23 \xa0In the consulate of Aulus Vitellius and Lucius Vipsanius, the question of completing the numbers of the senate was under consideration, and the leading citizens of Gallia Comata, as it is termed, who had long before obtained federate rights and Roman citizenship, were claiming the privilege of holding magistracies in the capital. Comments on the subject were numerous and diverse; and in the imperial council the debate was conducted with animation on both sides:â\x80\x94 "Italy," it was asserted, "was not yet so moribund that she was unable to supply a deliberative body to her own capital. The time had been when a Roman-born senate was enough for nations whose blood was akin to their own; and they were not ashamed of the old republic. Why, even toâ\x80\x91day men quoted the patterns of virtue and of glory which, under the old system, the Roman character had given to the world! Was it too little that Venetians and Insubrians had taken the curia by storm, unless they brought in an army of aliens to give it the look of a taken town? What honours would be left to the relics of their nobility or the poor senator who came from Latium? All would be submerged by those opulent persons whose grandfathers and great-grandfathers, in command of hostile tribes, had smitten our armies by steel and the strong hand, and had besieged the deified Julius at Alesia. But those were recent events! What if there should arise the memory of the men who essayed to pluck down the spoils, sanctified to Heaven, from the Capitol and citadel of Rome? Leave them by all means to enjoy the title of citizens: but the insignia of the Fathers, the glories of the magistracies, â\x80\x94 these they must not vulgarize!" < 11.24 \xa0Unconvinced by these and similar arguments, the emperor not only stated his objections there and then, but, after convening the senate, addressed it as follows: â\x80\x94 "In my own ancestors, the eldest of whom, Clausus, a Sabine by extraction, was made simultaneously a citizen and the head of a patrician house, I\xa0find encouragement to employ the same policy in my administration, by transferring hither all true excellence, let it be found where it will. For I\xa0am not unaware that the Julii came to us from Alba, the Coruncanii from Camerium, the Porcii from Tusculum; that â\x80\x94\xa0not to scrutinize antiquity â\x80\x94 members were drafted into the senate from Etruria, from Lucania, from the whole of Italy; and that finally Italy itself was extended to the Alps, in order that not individuals merely but countries and nationalities should form one body under the name of Romans. The day of stable peace at home and victory abroad came when the districts beyond the\xa0Po were admitted to citizenship, and, availing ourselves of the fact that our legions were settled throughout the globe, we added to them the stoutest of the provincials, and succoured a weary empire. Is it regretted that the Balbi crossed over from Spain and families equally distinguished from Narbonese Gaul? Their descendants remain; nor do they yield to ourselves in love for this native land of theirs. What else proved fatal to Lacedaemon and Athens, in spite of their power in arms, but their policy of holding the conquered aloof as alien-born? But the sagacity of our own founder Romulus was such that several times he fought and naturalized a people in the course of the same day! Strangers have been kings over us: the conferment of magistracies on the sons of freedmen is not the novelty which it is commonly and mistakenly thought, but a frequent practice of the old commonwealth. â\x80\x94 \'But we fought with the Senones.\' â\x80\x94 Then, presumably, the Volscians and Aequians never drew up a line of battle against us. â\x80\x94 \'We were taken by the Gauls.\' â\x80\x94 But we also gave hostages to the Tuscans and underwent the yoke of the Samnites. â\x80\x94 And yet, if you survey the whole of our wars, not one was finished within a shorter period than that against the Gauls: thenceforward there has been a continuous and loyal peace. Now that customs, culture, and the ties of marriage have blended them with ourselves, let them bring among us their gold and their riches instead of retaining them beyond the pale! All, Conscript Fathers, that is now believed supremely old has been new: plebeian magistrates followed the patrician; Latin, the plebeian; magistrates from the other races of Italy, the Latin. Our innovation, too, will be parcel of the past, and what toâ\x80\x91day we defend by precedents will rank among precedents." <
13.58 \xa0In the same year, the tree in the Comitium, known as the Ruminalis, which eight hundred and thirty years earlier had sheltered the infancy of Remus and Romulus, through the death of its boughs and the withering of its stem, reached a stage of decrepitude which was regarded as a portent, until it renewed its verdure in fresh shoots.'' None |
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28. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Romulus • epiphany, of Romulus-Quirinus
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 150; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
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29. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Julius Caesar, new Romulus • Romulus
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 116; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 95
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30. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus,and Romulus • Julius Caesar, C., and Romulus • Romulus
Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 88; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 42, 234
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31. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Romulus • Romulus and Camillus, and Roman places • Romulus,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 225; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 77, 165, 170, 215; Welch (2015), Tarpeia: Workings of a Roman Myth. 279
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32. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Romulus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 41; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 41
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33. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Plutarch (Lives of Theseus and Romulus) • Romulus • Romulus and Camillus • Romulus and Camillus, death • Romulus,
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 61; Bowersock (1997), Fiction as History: Nero to Julian, 1; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 32, 34, 109; Hawes (2014), Rationalizing Myth in Antiquity, 150, 151, 152; Welch (2015), Tarpeia: Workings of a Roman Myth. 273
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34. Cassius Dio, Roman History, 48.43.4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Augustus,and Romulus • Romulus • Romulus, his tomb
Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 241
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48.43.4 \xa0Now many events of a portentous nature had occurred even before this, such as the spouting of olive oil on the bank of the Tiber, and many also at this time. Thus the hut of Romulus was burned as a result of some ritual which the pontifices were performing in it; a\xa0statue of Virtus, which stood before one of the gates, fell upon its face, and certain persons, becoming inspired by the Mother of the Gods, declared that the goddess was angry with them.'' None |
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35. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Romulus • Romulus and Camillus, in warfare • Romulus, his lituus • Romulus, his tomb • Tullius Cicero, M., and Romulus’ lituus
Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 168; Welch (2015), Tarpeia: Workings of a Roman Myth. 40
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36. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Romulus (martyr in Palaestina) • Romulus, volunteer
Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 177
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37. Augustine, The City of God, 15.5 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Romulus
Found in books: Van Nuffelen (2012), Orosius and the Rhetoric of History, 118; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 173
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15.5 Thus the founder of the earthly city was a fratricide. Overcome with envy, he slew his own brother, a citizen of the eternal city, and a sojourner on earth. So that we cannot be surprised that this first specimen, or, as the Greeks say, archetype of crime, should, long afterwards, find a corresponding crime at the foundation of that city which was destined to reign over so many nations, and be the head of this earthly city of which we speak. For of that city also, as one of their poets has mentioned, the first walls were stained with a brother's blood, or, as Roman history records, Remus was slain by his brother Romulus. And thus there is no difference between the foundation of this city and of the earthly city, unless it be that Romulus and Remus were both citizens of the earthly city. Both desired to have the glory of founding the Roman republic, but both could not have as much glory as if one only claimed it; for he who wished to have the glory of ruling would certainly rule less if his power were shared by a living consort. In order, therefore, that the whole glory might be enjoyed by one, his consort was removed; and by this crime the empire was made larger indeed, but inferior, while otherwise it would have been less, but better. Now these brothers, Cain and Abel, were not both animated by the same earthly desires, nor did the murderer envy the other because he feared that, by both ruling, his own dominion would be curtailed - for Abel was not solicitous to rule in that city which his brother built - he was moved by that diabolical, envious hatred with which the evil regard the good, for no other reason than because they are good while themselves are evil. For the possession of goodness is by no means diminished by being shared with a partner either permanent or temporarily assumed; on the contrary, the possession of goodness is increased in proportion to the concord and charity of each of those who share it. In short, he who is unwilling to share this possession cannot have it; and he who is most willing to admit others to a share of it will have the greatest abundance to himself. The quarrel, then, between Romulus and Remus shows how the earthly city is divided against itself; that which fell out between Cain and Abel illustrated the hatred that subsists between the two cities, that of God and that of men. The wicked war with the wicked; the good also war with the wicked. But with the good, good men, or at least perfectly good men, cannot war; though, while only going on towards perfection, they war to this extent, that every good man resists others in those points in which he resists himself. And in each individual the flesh lusts against the spirit, and the spirit against the flesh. Galatians 5:17 This spiritual lusting, therefore, can be at war with the carnal lust of another man; or carnal lust may be at war with the spiritual desires of another, in some such way as good and wicked men are at war; or, still more certainly, the carnal lusts of two men, good but not yet perfect, contend together, just as the wicked contend with the wicked, until the health of those who are under the treatment of grace attains final victory. "" None |
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38. Valerius Maximus, Memorable Deeds And Sayings, 3.2.3, 3.2.5, 5.3.1
Tagged with subjects: • Romulus • Romulus, • Romulus, and the spolia opima • epiphany, of Romulus-Quirinus
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 132; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 137; Mueller (2002), Roman Religion in Valerius Maximus, 101, 207; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 125; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 101
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3.2.3 I now return to Romulus, who being challenged to combat by Acro king of the Caeninenses, though he believed himself superior both in the number and the courage of his soldiers, and that it was safer for him to fight with his whole army than in single combat, yet preferred with his own right hand to seize the omen of victory. Nor did fortune fail his undertaking; for having slain Acro, and vanquished his enemies, he brought away rich spoils and trophies, which he offered to Jupiter Feretrius. About this let these words suffice: for virtue consecrated by public religion, needs no private praise.
3.2.5 Nor ought we to separate the memory of M. Marcellus from these examples, who had so great a courage, that he attacked the king of the Gauls, who was surrounded by a great army near the river Po, with only a few horsemen; forthwith he cut off his head, and despoiled him of his arms, which he dedicated to Jupiter .
5.3.1 The senate was placed by the father of our city in the highest rank of honour, yet miserably tore him in pieces in the senate-house; and thought it no crime to take away his life, who had given life to the Roman empire. The notable piety of posterity cannot dissemble: that rude and fierce generation was contaminated with the blood of their founder.'' None |
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39. Vergil, Aeneis, 1.2, 1.278-1.279, 1.292-1.293, 6.756-6.818, 6.820-6.886, 7.175, 8.228, 8.313, 8.345-8.348, 8.635-8.641, 8.654, 8.676, 12.948-12.949
Tagged with subjects: • Amulius, Uncle of Romulus, • Asylum of Romulus • Augustus,and Romulus • Romulus • Romulus and Remus • Romulus, his tomb • Romulus/Quirinus
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 190; Cairns (1989), Virgil's Augustan Epic. 60, 61, 97, 98; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 103, 104, 118, 153; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 127, 131; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 107; Jenkyns (2013), God, Space, and City in the Roman Imagination, 115, 262; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 102; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 278; Pandey (2018), The Poetics of Power in Augustan Rome, 55, 114, 161; Poulsen (2021), Usages of the Past in Roman Historiography, 283; Putnam et al. (2023), The Poetic World of Statius' Silvae, 55, 97; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 108; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 42, 166, 219; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 124; Van Nuffelen (2012), Orosius and the Rhetoric of History, 55; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 172; Wynne (2019), Horace and the Gift Economy of Patronage, 150; Xinyue (2022), Politics and Divinization in Augustan Poetry, 22, 23
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1.2 Italiam, fato profugus, Laviniaque venit
1.279 imperium sine fine dedi. Quin aspera Iuno,
1.292 cana Fides, et Vesta, Remo cum fratre Quirinus,
1.293 iura dabunt; dirae ferro et compagibus artis
6.756 Nunc age, Dardaniam prolem quae deinde sequatur 6.757 gloria, qui maneant Itala de gente nepotes, 6.758 inlustris animas nostrumque in nomen ituras, 6.759 expediam dictis, et te tua fata docebo. 6.760 Ille, vides, pura iuvenis qui nititur hasta, 6.761 proxuma sorte tenet lucis loca, primus ad auras 6.762 aetherias Italo commixtus sanguine surget, 6.763 silvius, Albanum nomen, tua postuma proles, 6.764 quem tibi longaevo serum Lavinia coniunx 6.765 educet silvis regem regumque parentem, 6.766 unde genus Longa nostrum dominabitur Alba. 6.767 Proxumus ille Procas, Troianae gloria gentis, 6.768 et Capys, et Numitor, et qui te nomine reddet 6.769 Silvius Aeneas, pariter pietate vel armis 6.770 egregius, si umquam regdam acceperit Albam. 6.771 Qui iuvenes! Quantas ostentant, aspice, vires, 6.772 atque umbrata gerunt civili tempora quercu! 6.773 Hi tibi Nomentum et Gabios urbemque Fidenam, 6.774 hi Collatinas imponent montibus arces, 6.775 Pometios Castrumque Inui Bolamque Coramque. 6.776 Haec tum nomina erunt, nunc sunt sine nomine terrae. 6.777 Quin et avo comitem sese Mavortius addet 6.778 Romulus, Assaraci quem sanguinis Ilia mater 6.779 educet. Viden, ut geminae stant vertice cristae, 6.780 et pater ipse suo superum iam signat honore? 6.781 En, huius, nate, auspiciis illa incluta Roma 6.782 imperium terris, animos aequabit Olympo, 6.783 septemque una sibi muro circumdabit arces, 6.784 felix prole virum: qualis Berecyntia mater 6.785 invehitur curru Phrygias turrita per urbes, 6.786 laeta deum partu, centum complexa nepotes, 6.787 omnes caelicolas, omnes supera alta tenentes. 6.788 Huc geminas nunc flecte acies, hanc aspice gentem 6.789 Romanosque tuos. Hic Caesar et omnis Iuli 6.790 progenies magnum caeli ventura sub axem. 6.791 Hic vir, hic est, tibi quem promitti saepius audis, 6.792 Augustus Caesar, Divi genus, aurea condet 6.793 saecula qui rursus Latio regnata per arva 6.794 Saturno quondam, super et Garamantas et Indos 6.795 proferet imperium: iacet extra sidera tellus, 6.796 extra anni solisque vias, ubi caelifer Atlas 6.797 axem umero torquet stellis ardentibus aptum. 6.798 Huius in adventum iam nunc et Caspia regna 6.799 responsis horrent divom et Maeotia tellus, 6.800 et septemgemini turbant trepida ostia Nili. 6.801 Nec vero Alcides tantum telluris obivit, 6.802 fixerit aeripedem cervam licet, aut Erymanthi 6.803 pacarit nemora, et Lernam tremefecerit arcu; 6.804 nec, qui pampineis victor iuga flectit habenis, 6.805 Liber, agens celso Nysae de vertice tigres. 6.806 Et dubitamus adhuc virtute extendere vires, 6.807 aut metus Ausonia prohibet consistere terra? 6.809 sacra ferens? Nosco crines incanaque menta 6.810 regis Romani, primus qui legibus urbem 6.811 fundabit, Curibus parvis et paupere terra 6.812 missus in imperium magnum. Cui deinde subibit, 6.813 otia qui rumpet patriae residesque movebit 6.814 Tullus in arma viros et iam desueta triumphis 6.815 agmina. Quem iuxta sequitur iactantior Ancus, 6.816 nunc quoque iam nimium gaudens popularibus auris. 6.817 Vis et Tarquinios reges, animamque superbam 6.818 ultoris Bruti, fascesque videre receptos?
6.820 accipiet, natosque pater nova bella moventes 6.821 ad poenam pulchra pro libertate vocabit. 6.822 Infelix, utcumque ferent ea facta minores, 6.823 vincet amor patriae laudumque immensa cupido. 6.824 Quin Decios Drusosque procul saevumque securi 6.825 aspice Torquatum et referentem signa Camillum. 6.826 Illae autem, paribus quas fulgere cernis in armis, 6.827 concordes animae nunc et dum nocte premuntur, 6.828 heu quantum inter se bellum, si lumina vitae 6.829 attigerint, quantas acies stragemque ciebunt! 6.830 Aggeribus socer Alpinis atque arce Monoeci 6.831 descendens, gener adversis instructus Eois. 6.832 Ne, pueri, ne tanta animis adsuescite bella, 6.833 neu patriae validas in viscera vertite vires; 6.834 tuque prior, tu parce, genus qui ducis Olympo, 6.835 proice tela manu, sanguis meus!— 6.836 Ille triumphata Capitolia ad alta Corintho 6.837 victor aget currum, caesis insignis Achivis. 6.838 Eruet ille Argos Agamemnoniasque Mycenas, 6.839 ipsumque Aeaciden, genus armipotentis Achilli, 6.840 ultus avos Troiae, templa et temerata Minervae. 6.841 Quis te, magne Cato, tacitum, aut te, Cosse, relinquat? 6.842 Quis Gracchi genus, aut geminos, duo fulmina belli, 6.843 Scipiadas, cladem Libyae, parvoque potentem 6.844 Fabricium vel te sulco Serrane, serentem? 6.845 quo fessum rapitis, Fabii? Tu Maxumus ille es, 6.846 unus qui nobis cunctando restituis rem. 6.847 Excudent alii spirantia mollius aera, 6.848 credo equidem, vivos ducent de marmore voltus, 6.849 orabunt causas melius, caelique meatus 6.850 describent radio, et surgentia sidera dicent: 6.851 tu regere imperio populos, Romane, memento; 6.852 hae tibi erunt artes; pacisque imponere morem, 6.853 parcere subiectis, et debellare superbos. 6.854 Sic pater Anchises, atque haec mirantibus addit: 6.855 Aspice, ut insignis spoliis Marcellus opimis 6.856 ingreditur, victorque viros supereminet omnes! 6.857 Hic rem Romanam, magno turbante tumultu, 6.858 sistet, eques sternet Poenos Gallumque rebellem, 6.859 tertiaque arma patri suspendet capta Quirino. 6.860 Atque hic Aeneas; una namque ire videbat 6.861 egregium forma iuvenem et fulgentibus armis, 6.862 sed frons laeta parum, et deiecto lumina voltu: 6.863 Quis, pater, ille, virum qui sic comitatur euntem? 6.864 Filius, anne aliquis magna de stirpe nepotum? 6.865 Quis strepitus circa comitum! Quantum instar in ipso! 6.866 Sed nox atra caput tristi circumvolat umbra. 6.867 Tum pater Anchises, lacrimis ingressus obortis: 6.868 O gnate, ingentem luctum ne quaere tuorum; 6.869 ostendent terris hunc tantum fata, neque ultra 6.870 esse sinent. Nimium vobis Romana propago 6.871 visa potens, Superi, propria haec si dona fuissent. 6.872 Quantos ille virum magnam Mavortis ad urbem 6.873 campus aget gemitus, vel quae, Tiberine, videbis 6.874 funera, cum tumulum praeterlabere recentem! 6.875 Nec puer Iliaca quisquam de gente Latinos 6.876 in tantum spe tollet avos, nec Romula quondam 6.877 ullo se tantum tellus iactabit alumno. 6.878 Heu pietas, heu prisca fides, invictaque bello 6.879 dextera! Non illi se quisquam impune tulisset 6.880 obvius armato, seu cum pedes iret in hostem, 6.881 seu spumantis equi foderet calcaribus armos. 6.882 Heu, miserande puer, si qua fata aspera rumpas, 6.883 tu Marcellus eris. Manibus date lilia plenis, 6.884 purpureos spargam flores, animamque nepotis 6.885 his saltem adcumulem donis, et fungar ii 6.886 munere—Sic tota passim regione vagantur
7.175 hae sacris sedes epulis, hic ariete caeso
8.228 ecce furens animis aderat Tirynthius omnemque
8.313 Tum rex Euandrus, Romanae conditor arcis:
8.345 Nec non et sacri monstrat nemus Argileti 8.346 testaturque locum et letum docet hospitis Argi. 8.347 Hinc ad Tarpeiam sedem et Capitolia ducit, 8.348 aurea nunc, olim silvestribus horrida dumis.
8.635 Nec procul hinc Romam et raptas sine more Sabinas 8.636 consessu caveae magnis circensibus actis 8.637 addiderat subitoque novum consurgere bellum 8.638 Romulidis Tatioque seni Curibusque severis. 8.639 Post idem inter se posito certamine reges 8.640 armati Iovis ante aram paterasque tenentes 8.641 stabant et caesa iungebant foedera porca.
8.654 Romuleoque recens horrebat regia culmo.
8.676 cernere erat, totumque instructo Marte videres
12.948 eripiare mihi? Pallas te hoc volnere, Pallas 12.949 immolat et poenam scelerato ex sanguine sumit,' ' None | sup>
1.2 predestined exile, from the Trojan shore
1.279 Such was his word, but vexed with grief and care, ' "
1.292 'twixt hopes and fears divided; for who knows " 1.293 whether the lost ones live, or strive with death, ' "
6.756 And Jove's own fire. In chariot of four steeds, " '6.757 Brandishing torches, he triumphant rode ' "6.758 Through throngs of Greeks, o'er Elis ' sacred way, " '6.759 Demanding worship as a god. 0 fool! ' "6.760 To mock the storm's inimitable flash— " '6.761 With crash of hoofs and roll of brazen wheel! 6.762 But mightiest Jove from rampart of thick cloud 6.763 Hurled his own shaft, no flickering, mortal flame, 6.764 And in vast whirl of tempest laid him low. 6.765 Next unto these, on Tityos I looked, 6.766 Child of old Earth, whose womb all creatures bears: ' "6.767 Stretched o'er nine roods he lies; a vulture huge " '6.768 Tears with hooked beak at his immortal side, 6.769 Or deep in entrails ever rife with pain 6.770 Gropes for a feast, making his haunt and home 6.771 In the great Titan bosom; nor will give 6.772 To ever new-born flesh surcease of woe. 6.773 Why name Ixion and Pirithous, 6.774 The Lapithae, above whose impious brows 6.775 A crag of flint hangs quaking to its fall, 6.776 As if just toppling down, while couches proud, 6.777 Propped upon golden pillars, bid them feast 6.778 In royal glory: but beside them lies 6.779 The eldest of the Furies, whose dread hands 6.780 Thrust from the feast away, and wave aloft 6.781 A flashing firebrand, with shrieks of woe. 6.782 Here in a prison-house awaiting doom 6.783 Are men who hated, long as life endured, 6.784 Their brothers, or maltreated their gray sires, 6.785 Or tricked a humble friend; the men who grasped 6.786 At hoarded riches, with their kith and kin 6.787 Not sharing ever—an unnumbered throng; 6.788 Here slain adulterers be; and men who dared 6.789 To fight in unjust cause, and break all faith 6.790 With their own lawful lords. Seek not to know 6.791 What forms of woe they feel, what fateful shape ' "6.792 of retribution hath o'erwhelmed them there. " '6.793 Some roll huge boulders up; some hang on wheels, 6.794 Lashed to the whirling spokes; in his sad seat 6.795 Theseus is sitting, nevermore to rise; 6.796 Unhappy Phlegyas uplifts his voice 6.797 In warning through the darkness, calling loud, 6.798 ‘0, ere too late, learn justice and fear God!’ 6.799 Yon traitor sold his country, and for gold 6.800 Enchained her to a tyrant, trafficking 6.801 In laws, for bribes enacted or made void; 6.802 Another did incestuously take 6.803 His daughter for a wife in lawless bonds. 6.804 All ventured some unclean, prodigious crime; 6.805 And what they dared, achieved. I could not tell, 6.806 Not with a hundred mouths, a hundred tongues, 6.807 Or iron voice, their divers shapes of sin, ' "6.809 So spake Apollo's aged prophetess. " '6.810 “Now up and on!” she cried. “Thy task fulfil! 6.811 We must make speed. Behold yon arching doors 6.812 Yon walls in furnace of the Cyclops forged! ' "6.813 'T is there we are commanded to lay down " "6.814 Th' appointed offering.” So, side by side, " '6.815 Swift through the intervening dark they strode, 6.816 And, drawing near the portal-arch, made pause. 6.817 Aeneas, taking station at the door, ' "6.818 Pure, lustral waters o'er his body threw, " 6.820 Now, every rite fulfilled, and tribute due 6.821 Paid to the sovereign power of Proserpine, 6.822 At last within a land delectable 6.823 Their journey lay, through pleasurable bowers 6.824 of groves where all is joy,—a blest abode! 6.825 An ampler sky its roseate light bestows 6.826 On that bright land, which sees the cloudless beam 6.827 of suns and planets to our earth unknown. 6.828 On smooth green lawns, contending limb with limb, 6.829 Immortal athletes play, and wrestle long ' "6.830 'gainst mate or rival on the tawny sand; " '6.831 With sounding footsteps and ecstatic song, 6.832 Some thread the dance divine: among them moves 6.833 The bard of Thrace, in flowing vesture clad, 6.834 Discoursing seven-noted melody, 6.835 Who sweeps the numbered strings with changeful hand, 6.836 Or smites with ivory point his golden lyre. 6.837 Here Trojans be of eldest, noblest race, 6.838 Great-hearted heroes, born in happier times, 6.839 Ilus, Assaracus, and Dardanus, 6.840 Illustrious builders of the Trojan town. 6.841 Their arms and shadowy chariots he views, 6.842 And lances fixed in earth, while through the fields 6.843 Their steeds without a bridle graze at will. 6.844 For if in life their darling passion ran 6.845 To chariots, arms, or glossy-coated steeds, 6.846 The self-same joy, though in their graves, they feel. 6.847 Lo! on the left and right at feast reclined 6.848 Are other blessed souls, whose chorus sings 6.849 Victorious paeans on the fragrant air 6.850 of laurel groves; and hence to earth outpours 6.851 Eridanus, through forests rolling free. 6.852 Here dwell the brave who for their native land 6.853 Fell wounded on the field; here holy priests 6.854 Who kept them undefiled their mortal day; 6.855 And poets, of whom the true-inspired song ' "6.856 Deserved Apollo's name; and all who found " "6.857 New arts, to make man's life more blest or fair; " '6.858 Yea! here dwell all those dead whose deeds bequeath 6.859 Deserved and grateful memory to their kind. 6.860 And each bright brow a snow-white fillet wears. 6.861 Unto this host the Sibyl turned, and hailed 6.862 Musaeus, midmost of a numerous throng, ' "6.863 Who towered o'er his peers a shoulder higher: " '6.864 “0 spirits blest! 0 venerable bard! 6.865 Declare what dwelling or what region holds 6.866 Anchises, for whose sake we twain essayed 6.867 Yon passage over the wide streams of hell.” 6.868 And briefly thus the hero made reply: 6.869 “No fixed abode is ours. In shadowy groves 6.870 We make our home, or meadows fresh and fair, 6.871 With streams whose flowery banks our couches be. 6.872 But you, if thitherward your wishes turn, 6.873 Climb yonder hill, where I your path may show.” 6.874 So saying, he strode forth and led them on, 6.875 Till from that vantage they had prospect fair 6.876 of a wide, shining land; thence wending down, 6.877 They left the height they trod; for far below 6.878 Father Anchises in a pleasant vale 6.879 Stood pondering, while his eyes and thought surveyed 6.880 A host of prisoned spirits, who there abode 6.881 Awaiting entrance to terrestrial air. 6.882 And musing he reviewed the legions bright 6.883 of his own progeny and offspring proud— 6.884 Their fates and fortunes, virtues and great deeds. 6.885 Soon he discerned Aeneas drawing nigh ' "6.886 o'er the green slope, and, lifting both his hands " "
7.175 and sire from Erebus. Lo, o'er his head " 8.228 inwove with thread of gold, and bridle reins
8.313 from the long ridge above the vaulted cave,
8.345 With Cacus, who breathed unavailing flame, 8.346 he grappled in the dark, locked limb with limb, ' "8.347 and strangled him, till o'er the bloodless throat " '8.348 the starting eyeballs stared. Then Hercules
8.635 because the Fates intend. Not far from ours 8.636 a city on an ancient rock is seen, 8.637 Agylla, which a warlike Lydian clan 8.638 built on the Tuscan hills. It prospered well 8.639 for many a year, then under the proud yoke 8.640 of King Mezentius it came and bore 8.641 his cruel sway. Why tell the loathsome deeds
8.654 to the Rutulian land, to find defence ' "
8.676 the sacred emblems of Etruria's king, " 12.948 his forehead of triumphant snow. All eyes 12.949 of Troy, Rutulia, and Italy ' ' None |
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40. Vergil, Georgics, 2.495-2.498, 2.513, 2.532-2.538
Tagged with subjects: • Romulus • Romulus and Remus
Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 103; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 42, 107, 247; Jenkyns (2013), God, Space, and City in the Roman Imagination, 270
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2.495 illum non populi fasces, non purpura regum 2.496 flexit et infidos agitans discordia fratres 2.497 aut coniurato descendens Dacus ab Histro, 2.498 non res Romanae perituraque regna; neque ille
2.513 Agricola incurvo terram dimovit aratro:
2.532 Hanc olim veteres vitam coluere Sabini, 2.533 hanc Remus et frater, sic fortis Etruria crevit 2.534 scilicet et rerum facta est pulcherrima Roma, 2.535 septemque una sibi muro circumdedit arces. 2.536 Ante etiam sceptrum Dictaei regis et ante 2.537 inpia quam caesis gens est epulata iuvencis, 2.538 aureus hanc vitam in terris Saturnus agebat;'' None | sup>
2.495 Led by the horn shall at the altar stand,' "2.496 Whose entrails rich on hazel-spits we'll roast." '2.497 This further task again, to dress the vine, 2.498 Hath needs beyond exhausting; the whole soil
2.513 Twice doth the thickening shade beset the vine,
2.532 Apples, moreover, soon as first they feel 2.533 Their stems wax lusty, and have found their strength, 2.534 To heaven climb swiftly, self-impelled, nor crave 2.535 Our succour. All the grove meanwhile no le 2.536 With fruit is swelling, and the wild haunts of bird 2.537 Blush with their blood-red berries. Cytisu 2.538 Is good to browse on, the tall forest yield'' None |
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