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Rome (Italy) (search for this): text comm, poem 63
ine oracle which foretold that only so could ‘a foreign enemy’ (i.e. Hannibal) be driven from Italy. Livy 29.10, Livy 29.14） gives an interesting account of the solemnities that accompanied the transfer from Pessinus to Rome of the black stone that represented the divinity, and of the establishment of the Megalensia; cf. also Ov. Fast. 4.247ff. The stone itself was perhaps a meteorite, and is thus described by Arnobius Adu. Gent. 7.46: s prominentibus inaequalis, et quem omnes hodie … videmus … indolatum et asperum. Servius (Aen. 7.188） speaks of it as acus Matris Deum, and as one of the seven objects on which depended the safety of Rome. The early connection of Attis with the Mother of the Gods seems to point to the association of an original male element with an original female element as the parents of all things. But in the age of tradition Att
Pessinus (Turkey) (search for this): text comm, poem 63
The self-mutilation and subsequent lament of Attis, a priest of Cybele. The centre of the worship of the Phrygian *kube/lh or *kubh/bh, was in very ancient times the town of Pessinus in Galatian Phrygia, at the foot of Mt. Dindymus, from which the goddess received the name Dindymene. Cybele had early become identified with the Cretan divinity Rhea, the Mother of the Gods, and to some extent with Demeter, the search of Cyhele for Attis beingh a Sibylline oracle which foretold that only so could ‘a foreign enemy’ (i.e. Hannibal) be driven from Italy. Livy 29.10, Livy 29.14） gives an interesting account of the solemnities that accompanied the transfer from Pessinus to Rome of the black stone that represented the divinity, and of the establishment of the Megalensia; cf. also Ov. Fast. 4.247ff. The stone itself was perhaps a meteorite, and is thus described by Arnobius Adu. Gent<
Comum (Italy) (search for this): text comm, poem 63
lends great effect. The date of composition is uncertain, but Catullus may have found his immediate inspiration in his contact with the Cybelian worship in its original home during his residence in Bithynia in 57-56 B.C. (see Intr. 29ff.). Or it may have been found in his studies in the Alexandrian poets; for Callimachus certainly used the galliambic meter, though no distinct title of a poem by him on this theme is extant. Caecilius of Comum was also engaged on a poem based on the worship of Cybele (cf. Catul. 35.13ff.), and Varro and Maecenas both exercised their talents in the same direction (cf. Varr. Sat. Men. l. c.; Maec. in Baehr. Bragm. Poet. Rom. p. 339). The poem abounds in rhetorical devices to add to its effect; such are the frequent employment of alliteration (vv. 2, 6, 7, 8, 9, 10, 13, etc.), of strange and harsh compounds (vv. 23 hederigerae, 34 properipedem, 45 son
Washington (United States) (search for this): text comm, poem 63
struments as the tympana, cymbala, tibiae, and cornu, and culminated in scourging, self-mutilation, syncope from excitement. and even death from hemorrhage or heart-failure (cf. Lucr. 2.598ff.; Varr. Sat. Men. 131 Büch.ff.; Ov. Fast. 4.179ff.). The worship of the Magna Mater, or Mater Idaea, as she was often called (perhaps from identification with Rhea of the Cretan Mt. Ida rather than from the Trojan Mt. Ida), was introduced into Rome in 205 B.C. in accordance with a Sibylline oracle which foretold that only so could ‘a foreign enemy’ (i.e. Hannibal) be driven from Italy. Livy 29.10, Livy 29.14） gives an interesting account of the solemnities that accompanied the transfer from Pessinus to Rome of the black stone that represented the divinity, and of the establishment of the Megalensia; cf. also Ov. Fast. 4.247ff. The stone itself was perhaps a meteorite, and is thus describe
Europe (search for this): text comm, poem 63
is ardent sola terrae. niveis manibus: cf. v. 10 n. teneris digitis. Adjectives descriptive of feminine beauty are employed to accord with the change of gender under which Attis is now spoken of, and himself speaks of his companions (vv. 12 Gallae, 15 exsecutae, 34 rapidae Gallae); cf. Hor. Carm. 2.4.3 niveo colore (of Briseis); Hor. Carm. 3.27.25 niveum latus (of Europe); Verg. A. 8.387 niveis lacertis (of Venus). citata: Attis is from henceforth a notha mulier (v. 27), and is described by feminine adjectives; cf. vv. 11 adorta, tremebunda, 31 furibunda, 32 comitata, etc.; but when he returns to himself and thinks with sorrow and loathing upon his condition, the masculine adjective is resumed; cf. vv. 51 miser, 78 hunc, 88 tenerum, 89 ille. The em
Asia (search for this): text comm, poem 63
tated movement and feeling (eg. rapidus three times, citatus four times, citus twice, rabidus three times, rabies once). celeri: indicating his eagerness for arrival. Phrygium nemus: that clothing the slopes not of Dindymus but of Ida (cf. vv. 30, 52). citato cupide pede: emphazing the eager haste of the traveller, rather than indicating a land journey after reaching the shores of Asia (cf. vv. 47, 89), the poet is not writing as a geographer. Cf. v. 30 properante pede. opaca: cf. v. 32. The mad rush of the new devotees is contrasted with the silent mysteries of the abode of the goddess. ibi: thereupon; cf. vv. 42, 48, 76; and Catul. 66.33; Catul. 8.6n. furenti rabie: cf. v. 38 rabidus furor. vagus animis: the plural to indic
Italy (Italy) (search for this): text comm, poem 63
hemorrhage or heart-failure (cf. Lucr. 2.598ff.; Varr. Sat. Men. 131 Büch.ff.; Ov. Fast. 4.179ff.). The worship of the Magna Mater, or Mater Idaea, as she was often called (perhaps from identification with Rhea of the Cretan Mt. Ida rather than from the Trojan Mt. Ida), was introduced into Rome in 205 B.C. in accordance with a Sibylline oracle which foretold that only so could ‘a foreign enemy’ (i.e. Hannibal) be driven from Italy. Livy 29.10, Livy 29.14） gives an interesting account of the solemnities that accompanied the transfer from Pessinus to Rome of the black stone that represented the divinity, and of the establishment of the Megalensia; cf. also Ov. Fast. 4.247ff. The stone itself was perhaps a meteorite, and is thus described by Arnobius Adu. Gent. 7.46: lapis quidam non magnus, ferri manu hominis sine ulla impressione qui posset; coloris furvi at
Bithynia (Turkey) (search for this): text comm, poem 63
votary back to his allegiance (vv. 74-fin.). The story is told with a nervous vigor and swing of feeling that are unequalled in Latin literature, and to it the galliambic meter (Intr. 85), the one traditionally appropriated to such themes, lends great effect. The date of composition is uncertain, but Catullus may have found his immediate inspiration in his contact with the Cybelian worship in its original home during his residence in Bithynia in 57-56 B.C. (see Intr. 29ff.). Or it may have been found in his studies in the Alexandrian poets; for Callimachus certainly used the galliambic meter, though no distinct title of a poem by him on this theme is extant. Caecilius of Comum was also engaged on a poem based on the worship of Cybele (cf. Catul. 35.13ff.), and Varro and Maecenas both exercised their talents in the same direction (cf. Varr. Sat. Men. l. c.; Maec. in