Syme 1939, 524; the dates are 19 August 43 b.c.e.and 19 August 14 c.e.
1 Sextilis: the month later called Augustus. See Lowrie 1997, 342, on the time
games here.
And the same place, too — on the Island: see Miller 2002, 174, for fine obser-
vations on the “temporal and spatial coincidence” here.
Zerubavel 1981, 114 (original emphasis); cf. Zerubavel 2003, 46 – 48, on
“ ‘Same ’ Time”; and Kraus 1994a, 250, on the day of the Allia, 18 July, as a test case of
historical repetition.
On the various World Calendar proposals, see Zerubavel 1985, 75 – 77, 80, 82;
Blackburn and Holford-Strevens 1999, 689 – 92.
Döpp 1968, chap. 6; Newlands 1995, 80 (“Ovid emphasizes rupture and con-
tradiction rather than continuity”), 231; Graf 1996; A. Barchiesi 1997, passim,esp.
106 – 19, 214 – 37. As a poet of the aetiological FastiOvid makes the problem of conti-
nuity of identity an autobiographical one at the beginning of book 2. He used to write
facile love poetry, but he is now writing grander and purer stuff: “I, the same person,am
writing of religious rites and times marked in the fasti;is there anyone who would think
there was a route from there to here?” (idem sacra cano signataque tempora fastis:/ecquis
ad haec illinc crederet esse uiam?2.7 – 8).
See Fraschetti 1990, 36 – 38; A. Barchiesi 1997, 106 – 10.
A. Barchiesi 1997, 109. On Augustus’s institution of the Lares Augusti, see
Lott 2004, 101 – 6. Lott well brings out the distinctive nature of Augustus’s associating
his own Lares Augusti with the older Lares Praestites on 1 May (116 – 17).
On this problem, see Feeney 1991, 93 – 94; Goldhill 1991, 321 – 33. Pasco-
Pranger (2000) well illustrates that the whole question of continuity between past and
present was at the heart of the antiquarian project even before Ovid got to work on it.
The crucial words enter as soon as the future site of Rome comes into sight,
setting the scene for the whole scene: nunc/tum(99 – 100); cf. nunc, olim(348). On this
“Einst-Jetzt” motif here and its influence on Ovid, see Döpp 1968, 77 – 94.
P. Hardie 1994, 17 – 18.
Dio 55.6.6; Censorinus DN22.16.
Drew (1927, esp. 16 – 17) began this whole line of inquiry; cf. Grimal 1951, 51 –
54; Binder 1971, 42 – 43; Mueller 2002. Horsfall (1995, 162 – 63) is skeptical about large-
scale historical allegory, but even he remarks that “the case Drew makes for a precise
reference to the events of 12 – 13 Aug., 29 b.c.... is remarkably neat” (163).
On the triple triumph itself, Gurval 1995, 19 – 85.
Grimal 1951, 54 – 55; for Antonius’s cultivation of Hercules, see Ritter 1995,
70 – 81. Further evidence of Octavian’s planning is to be found in the name of the
suffect consul who welcomed him when he arrived outside the city on 12 August (Drew
1927, 17 – 18): Valerius Potitus was the man chosen, and his cognomenrecalls the nomen
of the now-extinct family of the Potitii who shared the care of the cult of Hercules until
notes to pages 158 – 161
wallpaper
(WallPaper)
#1