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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
aelius Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 87
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 332
aelius, alexander, aegina, p. Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 156
aelius, amphigetes Katzoff(2005), Law in the Documents of the Judaean Desert, 32, 33
aelius, and odyssey, aristides, p. Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 231, 232, 233, 234
aelius, and rome, aristides, p. Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 233, 234
aelius, antipater Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 3, 4
aelius, antipater, sophist Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 422
aelius, apollinarios makedon p., hierapolis Huttner (2013), Early Christianity in the Lycus Valley, 247, 248
aelius, ardys Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 150, 156, 159
aelius, aristeides, sophist Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 352, 414, 442, 462, 473, 477, 493, 494, 495, 497, 509, 518, 528, 543
aelius, aristides Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 43, 44, 60, 95
Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 54, 57, 58, 371
Athanassaki and Titchener (2022), Plutarch's Cities, 2, 81, 97
Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 463, 467
Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 237
Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 53, 54, 55, 59, 60, 61, 62, 63, 64, 66, 67, 68, 69, 70, 72, 73, 74, 75, 76, 77, 78, 79
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 107, 153
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 77, 100, 101, 102, 103, 230
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 33, 41, 55, 56
Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 139, 140, 141, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 170, 236
Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 28, 91
Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 166
Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 47, 48, 49, 147
Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 164, 165
Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 59
Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 141
Huttner (2013), Early Christianity in the Lycus Valley, 239, 240
Jenkyns (2013), God, Space, and City in the Roman Imagination, 31, 229
Johnston (2008), Ancient Greek Divination, 92, 136
Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 397, 398, 404
Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130, 220, 358
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130, 220, 358
Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
Levison (2009), Filled with the Spirit, 166, 167, 198
Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 195, 222, 237
Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 180, 192, 193, 194, 195, 287
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 25, 34, 53, 54, 55, 80, 81, 83, 160
Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 41
Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 310, 312
Nasrallah (2019), Archaeology and the Letters of Paul, 80, 147, 148
Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 128
Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 167
Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15, 22, 24, 117, 122, 199, 200, 201, 202, 218, 348, 615, 670, 689, 765, 790
Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 83, 84
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 5, 6, 26, 51, 132, 165, 318, 322, 343, 359, 362
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 20, 52, 119, 126
Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 153, 154, 199, 205
Tor (2017), Mortal and Divine in Early Greek Epistemology, 268
Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 23, 196, 200, 201, 202, 204, 205, 215, 239, 275
aelius, aristides theodorus, p. Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 113, 140, 141
aelius, aristides, aelius, aristides, hymn attributed to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 200
aelius, aristides, and asclepius Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 53, 54, 55, 59, 60, 61, 62, 63, 64, 66, 67, 68, 69, 70, 72, 73, 74, 75, 76, 77, 78, 79
aelius, aristides, and asklepios sōtēr Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 118, 144, 145
aelius, aristides, and libanius Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 689, 690, 691, 707, 708, 709, 710
aelius, aristides, and marcus aurelius Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 77, 78, 79
aelius, aristides, and neokoroi Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 227, 228, 616, 734
aelius, aristides, and physicians Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 227
aelius, aristides, and sarapis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 145, 201
aelius, aristides, as sophist in ephesos Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 273
aelius, aristides, comments on asklepios performing operations Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 217
aelius, aristides, comments on bathing and hydrotherapy at pergamon asklepieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 163, 245, 246, 247, 248, 249
aelius, aristides, comments on patients at pergamon asklepieion sharing experiences Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 173, 218
aelius, aristides, denying nomination to priesthood Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 55
aelius, aristides, herodotus, criticized by Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 287
aelius, aristides, hymn to dionysus Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 317, 319
aelius, aristides, hymns, inscribed, hymn to asklepios attributed to Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 200
aelius, aristides, identity, of Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 47, 48, 49
aelius, aristides, incubation in different areas of pergamon asklepieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 136, 137, 144, 145
aelius, aristides, inspired by asklepios to compose sacred tales Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 200, 201
aelius, aristides, letter, of Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 283
aelius, aristides, libanius, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 689, 690, 691, 707, 708, 709, 710
aelius, aristides, on characters Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 294, 295
aelius, aristides, on the four Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 195
aelius, aristides, orator Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 509
aelius, aristides, orator, sacred tales Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 71, 79, 80
aelius, aristides, p. Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 13, 14, 20, 56, 58, 59, 70, 71, 72, 76, 77, 82, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 329, 337, 343, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 390
aelius, aristides, portrait Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 68, 70, 371
aelius, aristides, purpose of literary project of Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 76, 77, 78, 79
aelius, aristides, refused high priesthood Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 209
aelius, aristides, relationship with priests of asclepius at pergamum Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 59, 60, 61, 62, 63, 64, 66, 67, 68, 69, 70, 72, 73, 74, 75
aelius, aristides, relationship with temple wardens Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 73, 74
aelius, aristides, residence at the temple of asclepius Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 54, 55
aelius, aristides, sacred tales MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 53, 54, 55
aelius, aristides, sacred well Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 163, 245, 246, 247, 248, 249
aelius, aristides, sarapis, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 145, 201
aelius, aristides, smyrna, and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 201
aelius, aristides, sophist, , citations of tragedy by Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 170, 174, 175, 176, 177, 178, 179, 180
aelius, aristides, sophist, , on the prohibition of comedy Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 168
aelius, aristides, unsolicited dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 201, 202
aelius, aristides’ audience MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 55
aelius, aurelius commodus, l. commodus, coinage of Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 222, 225
aelius, aurelius commodus, l. commodus, in triumph of marcus aurelius Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 97
aelius, aurelius commodus, l. commodus, on coins of marcus aurelius Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 217
aelius, caesar Baumann and Liotsakis (2022), Reading History in the Roman Empire, 234
aelius, caesar, l., adopted son of hadrian Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 190
aelius, catus, sex., cos. 198 bce Culík-Baird (2022), Cicero and the Early Latin Poets, 206
aelius, catus, sextus Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 114
aelius, claudius crispus, ti. Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 214
aelius, coeranus, p. Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 33
aelius, demetrius Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 70
aelius, dionysios of halikarnassos, writer Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 491
aelius, dionysius of halicarnassus Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 67
aelius, dionysus Faraone (1999), Ancient Greek Love Magic, 47
aelius, donatus Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 72, 152, 196, 268
Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 210
Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 84
Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 46
aelius, donatus, life of virgil Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 33
aelius, dreams, in greek and latin literature, aristides, sacred tales Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 12, 117, 144, 145, 163, 169, 173, 200, 201, 202, 227, 228, 230, 245, 247, 390, 493, 565, 615, 616, 709, 710
aelius, dreams, in greek and latin literature, aristides, speech concerning asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 200
aelius, dreams, in greek and latin literature, aristides, speech for sarapis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 348
aelius, euandros, p. Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 160
aelius, gallus Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 174, 239, 252
Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 59, 69
Xinyue (2022), Politics and Divinization in Augustan Poetry, 116, 130
aelius, gallus, gaius Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 23
aelius, gallus, prefect of egypt and friend of strabo Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 485
aelius, gallus’ expedition to, arabia Xinyue (2022), Politics and Divinization in Augustan Poetry, 116
aelius, gessius, praeses fl. thebaidis Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 24, 142, 143, 152, 163, 166, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 180
aelius, hadrian, p. hadrianus, absence on coins of trajan Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 215
aelius, hadrian, p. hadrianus, adoption by trajan Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 215
aelius, hadrian, p. hadrianus, childlessness of Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 223, 235, 236
aelius, hadrian, p. hadrianus, coinage of Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 158, 186
aelius, hadrian, p. hadrianus, marriage to sabina Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 232
aelius, hadrian, publius Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 13, 113, 125
aelius, hadrian, publius hadrianus Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 36, 45, 139
aelius, hadrianus antoninus pius, t. antoninus Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 216, 217, 221, 222, 223, 232
aelius, hygieia sōteira, in dedication of aristides, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 685
aelius, isokhrysos, p. Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 108
aelius, l. Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 298
aelius, lamia Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 235
aelius, lamia, l. Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 143
aelius, lamia, lucius Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 170
aelius, marcellus, p. Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 573
aelius, marcianus Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 10, 51, 52, 53, 54
aelius, marcianus priscus, t., as agonothete and panegyriarch Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 103, 104
aelius, melissus Howley (2018), The Single Life in the Roman and Later Roman World, 31
aelius, orations, aristides, p. Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 231, 232, 233, 234
aelius, p. glykon Huttner (2013), Early Christianity in the Lycus Valley, 251, 252, 253, 337, 391
aelius, paetus catus, sex. Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 355
aelius, paetus, l. Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 289
aelius, panathenaicus, aristides, p. Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 234
aelius, phileas, p. Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14
aelius, pompeianus, high priest of the imperial cult in ulpius ancyra Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 196, 198, 199
aelius, praxagoras Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 156
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 261, 264
aelius, publius julius Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 18, 21, 22, 23, 24, 41
aelius, rhetor, aristides Rizzi (2010), Hadrian and the Christians, 9, 150
aelius, sacred discourses aristides Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 128
aelius, sacred tales aristides MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 53, 54, 55
aelius, sacred tales aristides, the sacred marriage MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 49
aelius, saturninus Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 119
aelius, seianus, l. Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 130
aelius, sejanus, l. Galinsky (2016), Memory in Ancient Rome and Early Christianity, 58
Mueller (2002), Roman Religion in Valerius Maximus, 53, 54, 83, 179, 180
Poulsen (2021), Usages of the Past in Roman Historiography, 10, 244
Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 67, 154, 271, 294
aelius, sejanus, l. seianus Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 84, 199, 203, 204
aelius, spartianus Baumann and Liotsakis (2022), Reading History in the Roman Empire, 230, 232, 233, 234, 235, 237, 238, 239, 240, 241
aelius, stilo Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 34
Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 251
Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 50, 51
Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 36, 66, 599, 618, 661, 662
aelius, stilo praeconius, l. Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 137
aelius, stilo, l. Culík-Baird (2022), Cicero and the Early Latin Poets, 91, 156, 157, 158, 161, 166, 183, 184
Howley (2018), The Single Life in the Roman and Later Roman World, 73
Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 90
aelius, tertius, p. Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 209
aelius, theon Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 36, 37, 39, 58, 59, 82
Baumann and Liotsakis (2022), Reading History in the Roman Empire, 90, 104, 158, 159
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 100
Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 17, 56, 129
Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 17, 143, 178, 214
Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 88
Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 272
Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 155
aelius, theon, progymnasmata Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 120, 122, 138, 140
aelius, theon, publius Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 130
aelius, tubero Baumann and Liotsakis (2022), Reading History in the Roman Empire, 22, 82
aelius, tubero q. Maso (2022), CIcero's Philosophy, 112
aelius, tubero, l., on aediles of 299 Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 12, 13
aelius, tubero, q. Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 48, 263
Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 256, 257
Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 31, 32, 33, 128, 142, 163, 164, 165, 183, 186, 187, 188
Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 66, 89, 300, 302, 337, 349, 350, 351, 352, 355
aelius, tubero, quintus Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 45, 103
aelius, verus Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 140
aelius, verus, portrait Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 139
aelius, zeuxidemos p., hierapolis Huttner (2013), Early Christianity in the Lycus Valley, 243

List of validated texts:
30 validated results for "aelius"
1. Homer, Iliad, 9.223 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aelius Aristides, P. • Dreams and visions, examples, Aelius Aristides

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 369; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 246

sup>
9.223 νεῦσʼ Αἴας Φοίνικι· νόησε δὲ δῖος Ὀδυσσεύς,'' None		sup>
9.223 and Patroclus cast burnt-offering into the fire. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, Aias nodded to Phoenix; and goodly Odysseus was ware thereof, and filling a cup with wine he pledged Achilles: '' None
2. Thucydides, The History of The Peloponnesian War, 2.37.1 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aelius Aristides

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220

sup>
2.37.1 ‘χρώμεθα γὰρ πολιτείᾳ οὐ ζηλούσῃ τοὺς τῶν πέλας νόμους, παράδειγμα δὲ μᾶλλον αὐτοὶ ὄντες τισὶν ἢ μιμούμενοι ἑτέρους. καὶ ὄνομα μὲν διὰ τὸ μὴ ἐς ὀλίγους ἀλλ’ ἐς πλείονας οἰκεῖν δημοκρατία κέκληται: μέτεστι δὲ κατὰ μὲν τοὺς νόμους πρὸς τὰ ἴδια διάφορα πᾶσι τὸ ἴσον, κατὰ δὲ τὴν ἀξίωσιν, ὡς ἕκαστος ἔν τῳ εὐδοκιμεῖ, οὐκ ἀπὸ μέρους τὸ πλέον ἐς τὰ κοινὰ ἢ ἀπ’ ἀρετῆς προτιμᾶται, οὐδ’ αὖ κατὰ πενίαν, ἔχων γέ τι ἀγαθὸν δρᾶσαι τὴν πόλιν, ἀξιώματος ἀφανείᾳ κεκώλυται.'' None		sup>
2.37.1 Our constitution does not copy the laws of neighboring states; we are rather a pattern to others than imitators ourselves. Its administration favors the many instead of the few; this is why it is called a democracy. If we look to the laws, they afford equal justice to all in their private differences; if to social standing, advancement in public life falls to reputation for capacity, class considerations not being allowed to interfere with merit; nor again does poverty bar the way, if a man is able to serve the state, he is not hindered by the obscurity of his condition. '' None
3. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aelius Aristides

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 220
4. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Aelius Stilo • L. Aelius Stilo

 Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 50, 51; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 90
5. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Aelius Tubero, Q. • Tubero, Q. Aelius

 Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 31, 32, 33, 187, 188; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 66, 337, 349, 350
6. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Aelius Antipater • Aelius Tubero

 Found in books: Baumann and Liotsakis (2022), Reading History in the Roman Empire, 22; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 4
7. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Pseudo-Aelius Aristides

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 344; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 344
8. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Aelius Aristides

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 358; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 358
9. Dio Chrysostom, Orations, 18.13-18.17 (1st cent. CE - missingth cent. CE)
 Tagged with subjects: • Pseudo-Aelius Aristides

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 343, 344; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 343, 344

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18.13 \xa0when we are convinced that in the comparison we should be found to be not inferior to them, with the chance, occasionally, of being even superior. I\xa0shall now turn to the Socratics, writers who, I\xa0affirm, are quite indispensable to every man who aspires to become an orator. For just as no meat without salt will be gratifying to the taste, so no branch of literature, as it seems to me, could possibly be pleasing to the ear if it lacked the Socratic grace. It would be a long task to eulogize the others; even to read them is no light thing. < 18.14 \xa0But it is my own opinion that Xenophon, and he alone of the ancients, can satisfy all the requirements of a man in public life. Whether one is commanding an army in time of war, or is guiding the affairs of a state, or is addressing a popular assembly or a senate, or even if he were addressing a court of law and desired, not as a professional master of eloquence merely, but as a statesman or a royal prince, to utter sentiments appropriate to such a character at the bar of justice, the best exemplar of all, it seems to me, and the most profitable for all these purposes is Xenophon. For not only are his ideas clear and simple and easy for everyone to grasp, but the character of his narrative style is attractive, pleasing, and convincing, being in a high degree true to life in the representation of character, with much charm also and effectiveness, so that his power suggests not cleverness but actual wizardry. <' "18.15 \xa0If, for instance, you should be willing to read his work on the March Inland very carefully, you will find no speech, such as you will one day possess the ability to make, whose subject matter he has not dealt with and can offer as a kind of norm to any man who wishes to steer his course by him or imitate him. If it is needful for the statesman to encourage those who are in the depths of despondency, time and again our writer shows how to do this; or if the need is to incite and exhort, no one who understands the Greek language could fail to be aroused by Xenophon's hortatory speeches. <" "18.16 \xa0My own heart, at any rate, is deeply moved and at times I\xa0weep even as I\xa0read his account of all those deeds of valour. Or, if it is necessary to deal prudently with those who are proud and conceited and to avoid, on the one hand, being affected in any way by their displeasure, or, on the other, enslaving one's own spirit to them in unseemly fashion and doing their will in everything, guidance in this also is to be found in him. And also how to hold secret conferences both with generals apart from the common soldiers and with the soldiers in the same way; the proper manner of conversing with kings and princes; how to deceive enemies to their hurt and friends for their own benefit; how to tell the plain truth to those who are needlessly disturbed without giving offence, and to make them believe it; how not to trust too readily those in authority over you, and the means by which such persons deceive their inferiors, and the way in which men outwit and are outwitted â\x80\x94 <" "18.17 \xa0on all these points Xenophon's treatise gives adequate information. For I\xa0imagine that it is because he combines deeds with words, because he did not learn by hearsay nor by copying, but by doing deeds himself as well as telling of them, that he made his speeches most convincingly true to life in all his works and especially in this one which I\xa0chanced to mention. And be well assured that you will have no occasion to repent, but that both in the senate and before the people you will find this great man reaching out a hand to you if you earnestly and diligently read him. <"' None
10. New Testament, Mark, 7.26 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aristides, Aelius, • Dreams and visions, examples, Aelius Aristides

 Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 180; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 246

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7.26 ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς.'' None		sup>
7.26 Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. '' None
11. Plutarch, On The Control of Anger, None (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aelius Aristides

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130

455e "Noble Athos, whose summit reaches Heaven, do not put in the way of my deeds great stones difficult to work. Else Ishall hew you down and cast you into the sea." For temper can do many terrible things, and likewise many that are ridiculous; therefore it is both the most hated and the most despised of the passions. It will be useful to consider it in both of these aspects. As for me â\x80\x94 whether rightly Ido not know â\x80\x94 Imade this start in the treatment of my anger: Ibegan to observe the passion in others, just as the Spartans used to observe in the Helots what a thing drunkenness is. And first, as Hippocrates says that the most severe disease'' None
12. Tacitus, Annals, 6.25.3, 15.22 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aelius Antipater, sophist • Aelius Sejanus, L. ancestry,, honors • L. Aelius Seianus • Sejanus, L. Aelius

 Found in books: Galinsky (2016), Memory in Ancient Rome and Early Christianity, 58; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 422; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 130; Talbert (1984), The Senate of Imperial Rome, 259

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15.22 Magno adsensu celebrata sententia. non tamen senatus consultum perfici potuit, abnuentibus consulibus ea de re relatum. mox auctore principe sanxere ne quis ad concilium sociorum referret agendas apud senatum pro praetoribus prove consulibus grates, neu quis ea legatione fungeretur. Isdem consulibus gymnasium ictu fulminis conflagravit effigiesque in eo Neronis ad informe aes liquefacta. et motu terrae celebre Campaniae oppidum Pompei magna ex parte proruit; defunctaque virgo Vestalis Laelia, in cuius locum Cornelia ex familia Cossorum capta est.' ' None		sup>
6.25.3 \xa0This tragedy had not yet faded from memory, when news came of Agrippina; who, after the death of Sejanus, had continued, I\xa0take it, to live, because sustained by hope, and then, as there was no abatement of cruelty, had perished by her own will; unless food was withheld, so that her death should present features which might be taken for those of suicide. The point certain is that Tiberius broke out in abominable calumnies, accusing her of unchastity and adultery with Asinius Gallus, by whose death she had been driven to tire of life. Yet Agrippina, impatient of equality and athirst for power, had sunk female frailty in masculine ambition. She had died, the Caesar pursued, on the very day on which, two years earlier, Sejanus had expiated his crimes, a fact which ought to be transmitted to memory; and he mentioned with pride that she had not been strangled or thrown on to the Gemonian Stairs. Thanks were returned for the mercy, and it was decreed that on the eighteenth of October, the day of both the killings, an offering should be consecrated to Jupiter for all years to come. <
15.22 \xa0The proposal was greeted with loud assent: it proved impossible, however, to complete a decree, as the consuls declined to admit that there was a motion on the subject. Later, at the suggestion of the emperor, a rule was passed that no person should at a provincial diet propose the presentation in the senate of an address of thanks to a Caesarian or senatorial governor, and that no one should undertake the duties of such a deputation. In the same consulate, the Gymnasium was struck by lightning and burned to the ground, a statue of Nero, which it contained, being melted into a shapeless piece of bronze. An earthquake also demolished to a large extent the populous Campanian town of Pompeii; and the debt of nature was paid by the Vestal Virgin Laelia, whose place was filled by the appointment of Cornelia, from the family of the Cossi. <'' None
13. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aelius Aristides • Pseudo-Aelius Aristides • Tubero, Q. Aelius

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 344; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 344; Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 257; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 23
14. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aelius Aristides

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130
15. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aelius Antipater • Aelius Spartianus

 Found in books: Baumann and Liotsakis (2022), Reading History in the Roman Empire, 240; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 3
16. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aelius Aristides • Aelius Aristides, P. • Aelius Aristides, Sacred Tales • Aristides, Aelius • Dreams (in Greek and Latin literature), Aelius Aristides, Sacred Tales • Publius Aelius Theon

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 59; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 30; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 15, 390, 493; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 83, 84; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 153, 154; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 130
17. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aelius Paetus Catus, Sex. • Aelius Sejanus, L. • Aelius Tubero, Q.

 Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 67; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 355
18. Cassius Dio, Roman History, 59.5 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Aelius Aristides • Aelius Aristides (sophist)\n, On the Prohibition of Comedy • Aelius Aristides (sophist)\n, citations of tragedy by

 Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 168, 170, 174, 175, 176, 177, 178, 179, 180; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 275

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59.5 1. \xa0This was the kind of emperor into whose hands the Romans were then delivered. Hence the deeds of Tiberius, though they were felt to have been very harsh, were nevertheless as far superior to those of Gaius as the deeds of Augustus were to those of his successor.,2. \xa0For Tiberius always kept the power in his own hands and used others as agents for carrying out his wishes; whereas Gaius was ruled by the charioteers and gladiators, and was the slave of the actors and others connected with the stage. Indeed, he always kept Apelles, the most famous of the tragedians of that day, with him even in public.,3. \xa0Thus he by himself and they by themselves did without let or hindrance all that such persons would naturally dare to do when given power. Everything that pertained to their art he arranged and settled on the slightest pretext in the most lavish manner, and he compelled the praetors and the consuls to do the same, so that almost every day some performance of the kind was sure to be given.,4. \xa0At first he was but a spectator and listener at these and would take sides for or against various performers like one of the crowd; and one time, when he was vexed with those of opposing tastes, he did not go to the spectacle. But as time went on, he came to imitate, and to contend in many events,,5. \xa0driving chariots, fighting as a gladiator, giving exhibitions of pantomimic dancing, and acting in tragedy. So much for his regular behaviour. And once he sent an urgent summons at night to the leading men of the senate, as if for some important deliberation, and then danced before them. \xa0<'' None
19. Pausanias, Description of Greece, 1.34.4, 9.39.5 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aelius Aristides (orator), Sacred Tales • Aelius Aristides, Sacred Tales • Aelius Aristides, Sacred Well • Aelius Aristides, comments on bathing and hydrotherapy at Pergamon Asklepieion • Dreams (in Greek and Latin literature), Aelius Aristides, Sacred Tales

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 79; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 18; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 245

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1.34.4 ἔστι δὲ Ὠρωπίοις πηγὴ πλησίον τοῦ ναοῦ, ἣν Ἀμφιαράου καλοῦσιν, οὔτε θύοντες οὐδὲν ἐς αὐτὴν οὔτʼ ἐπὶ καθαρσίοις ἢ χέρνιβι χρῆσθαι νομίζοντες· νόσου δὲ ἀκεσθείσης ἀνδρὶ μαντεύματος γενομένου καθέστηκεν ἄργυρον ἀφεῖναι καὶ χρυσὸν ἐπίσημον ἐς τὴν πηγήν, ταύτῃ γὰρ ἀνελθεῖν τὸν Ἀμφιάραον λέγουσιν ἤδη θεόν. Ἰοφῶν δὲ Κνώσσιος τῶν ἐξηγητῶν χρησμοὺς ἐν ἑξαμέτρῳ παρείχετο, Ἀμφιάραον χρῆσαι φάμενος τοῖς ἐς Θήβας σταλεῖσιν Ἀργείων. ταῦτα τὰ ἔπη τὸ ἐς τοὺς πολλοὺς ἐπαγωγὸν ἀκρατῶς εἶχε· χωρὶς δὲ πλὴν ὅσους ἐξ Ἀπόλλωνος μανῆναι λέγουσι τὸ ἀρχαῖον, μάντεών γʼ οὐδεὶς χρησμολόγος ἦν, ἀγαθοὶ δὲ ὀνείρατα ἐξηγήσασθαι καὶ διαγνῶναι πτήσεις ὀρνίθων καὶ σπλάγχνα ἱερείων.
9.39.5 κατὰ δὲ τὸ μαντεῖον τοιάδε γίνεται. ἐπειδὰν ἀνδρὶ ἐς τοῦ Τροφωνίου κατιέναι δόξῃ, πρῶτα μὲν τεταγμένων ἡμερῶν δίαιταν ἐν οἰκήματι ἔχει, τὸ δὲ οἴκημα Δαίμονός τε ἀγαθοῦ καὶ Τύχης ἱερόν ἐστιν ἀγαθῆς· διαιτώμενος δὲ ἐνταῦθα τά τε ἄλλα καθαρεύει καὶ λουτρῶν εἴργεται θερμῶν, τὸ δὲ λουτρὸν ὁ ποταμός ἐστιν ἡ Ἕρκυνα· καί οἱ καὶ κρέα ἄφθονά ἐστιν ἀπὸ τῶν θυσιῶν, θύει γὰρ δὴ ὁ κατιὼν αὐτῷ τε τῷ Τροφωνίῳ καὶ τοῦ Τροφωνίου τοῖς παισί, πρὸς δὲ Ἀπόλλωνί τε καὶ Κρόνῳ καὶ Διὶ ἐπίκλησιν Βασιλεῖ καὶ Ἥρᾳ τε Ἡνιόχῃ καὶ Δήμητρι ἣν ἐπονομάζοντες Εὐρώπην τοῦ Τροφωνίου φασὶν εἶναι τροφόν.'' None		sup>
1.34.4 The Oropians have near the temple a spring, which they call the Spring of Amphiaraus; they neither sacrifice into it nor are wont to use it for purifications or for lustral water. But when a man has been cured of a disease through a response the custom is to throw silver and coined gold into the spring, for by this way they say that Amphiaraus rose up after he had become a god. Iophon the Cnossian, a guide, produced responses in hexameter verse, saying that Amphiaraus gave them to the Argives who were sent against Thebes . These verses unrestrainedly appealed to popular taste. Except those whom they say Apollo inspired of old none of the seers uttered oracles, but they were good at explaining dreams and interpreting the flights of birds and the entrails of victims.
9.39.5 What happens at the oracle is as follows. When a man has made up his mind to descend to the oracle of Trophonius, he first lodges in a certain building for an appointed number of days, this being sacred to the good Spirit and to good Fortune. While he lodges there, among other regulations for purity he abstains from hot baths, bathing only in the river Hercyna. Meat he has in plenty from the sacrifices, for he who descends sacrifices to Trophonius himself and to the children of Trophonius, to Apollo also and Cronus, to Zeus surnamed King, to Hera Charioteer, and to Demeter whom they surname Europa and say was the nurse of Trophonius.'' None
20. Philostratus The Athenian, Life of Apollonius, 4.11 (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • Aelius Aristides

 Found in books: Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 456; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 199

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4.11 καθήρας δὲ τοὺς ̓Εφεσίους τῆς νόσου καὶ τῶν κατὰ τὴν ̓Ιωνίαν ἱκανῶς ἔχων ἐς τὴν ̔Ελλάδα ὥρμητο. βαδίσας οὖν ἐς τὸ Πέργαμον καὶ ἡσθεὶς τῷ τοῦ ̓Ασκληπιοῦ ἱερῷ τοῖς τε ἱκετεύουσι τὸν θεὸν ὑποθέμενος, ὁπόσα δρῶντες εὐξυμβόλων ὀνειράτων τεύξονται, πολλοὺς δὲ καὶ ἰασάμενος ἦλθεν ἐς τὴν ̓Ιλιάδα καὶ πάσης τῆς περὶ αὐτῶν ἀρχαιολογίας ἐμφορηθεὶς ἐφοίτησεν ἐπὶ τοὺς τῶν ̓Αχαιῶν τάφους, καὶ πολλὰ μὲν εἰπὼν ἐπ' αὐτοῖς, πολλὰ δὲ τῶν ἀναίμων τε καὶ καθαρῶν καθαγίσας τοὺς μὲν ἑταίρους ἐκέλευσεν ἐπὶ τὴν ναῦν χωρεῖν, αὐτὸς δὲ ἐπὶ τοῦ κολωνοῦ τοῦ ̓Αχιλλέως ἐννυχεύσειν ἔφη. δεδιττομένων οὖν τῶν ἑταίρων αὐτόν, καὶ γὰρ δὴ καὶ οἱ Διοσκορίδαι καὶ οἱ Φαίδιμοι καὶ ἡ τοιάδε ὁμιλία πᾶσα ξυνῆσαν ἤδη τῷ ̓Απολλωνίῳ, τόν τε ̓Αχιλλέα φοβερὸν ἔτι φασκόντων φαίνεσθαι, τουτὶ γὰρ καὶ τοὺς ἐν τῷ ̓Ιλίῳ περὶ αὐτοῦ πεπεῖσθαι “καὶ μὴν ἐγὼ” ἔφη “τὸν ̓Αχιλλέα σφόδρα οἶδα ταῖς ξυνουσίαις χαίροντα, τόν τε γὰρ Νέστορα τὸν ἐκ τῆς Πύλου μάλα ἠσπάζετο, ἐπειδὴ ἀεί τι αὐτῷ διῄει χρηστόν, τόν τε Φοίνικα τροφέα καὶ ὀπαδὸν καὶ τὰ τοιαῦτα τιμᾶν ἐνόμιζεν, ἐπειδὴ διῆγεν αὐτὸν ὁ Φοῖνιξ λόγοις, καὶ τὸν Πρίαμον δὲ καίτοι πολεμιώτατον αὐτῷ ὄντα πρᾳότατα εἶδεν, ἐπειδὴ διαλεγομένου ἤκουσε, καὶ ̓Οδυσσεῖ δὲ ἐν διχοστασίᾳ ξυγγενόμενος οὕτω μέτριος ὤφθη, ὡς καλὸς τῷ ̓Οδυσσεῖ μᾶλλον ἢ φοβερὸς δόξαι. τὴν μὲν δὴ ἀσπίδα καὶ τὴν κόρυν τὴν δεινόν, ὥς φασι, νεύουσαν, ἐπὶ τοὺς Τρῶας οἶμαι αὐτῷ εἶναι μεμνημένῳ, ἃ ὑπ' αὐτῶν ἔπαθεν ἀπιστησάντων πρὸς αὐτὸν ὑπὲρ τοῦ γάμου, ἐγὼ δὲ οὔτε μετέχω τι τοῦ ̓Ιλίου διαλέξομαί τε αὐτῷ χαριέστερον ἢ οἱ τότε ἑταῖροι, κἂν ἀποκτείνῃ με, ὥς φατε, μετὰ Μέμνονος δήπου καὶ Κύκνου κείσομαι καὶ ἴσως με ἐν καπέτῳ κοίλῃ, καθάπερ τὸν ̔́Εκτορα, ἡ Τροία θάψει.” τοιαῦτα πρὸς τοὺς ἑταίρους ἀναμὶξ παίξας τε καὶ σπουδάσας προσέβαινε τῷ κολωνῷ μόνος, οἱ δὲ ἐβάδιζον ἐπὶ τὴν ναῦν ἑσπέρας ἤδη."" None		sup>
4.11 Having purged the Ephesians of the plague, and having had enough of the people of Ionia, he started for Hellas. Having made his way then to Pergamum, and being pleased with the sanctuary of Asclepius, he gave hints to the supplicants of the god, what to do in order to obtain favorable dreams; and having healed many of them he came to the land of Ilium. And when his mind was glutted with all the traditions of their past, he went to visit the tombs of the Achaeans, and he delivered himself of many speeches over them, and he offered many sacrifices of a bloodless and pure kind; and then he bade his companions go on board ship, for he himself, he said, must spend a night on the mound of Achilles. Now his companions tried to deter him — for in fact the Dioscoridae and the Phaedimi, and a whole company of such already followed in the train of Apollonius — alleging that Achilles was still dreadful as a phantom; for such was the conviction about him of the inhabitants of Ilium. Nevertheless, said Apollonius, I know Achilles well and that he thoroughly delights in company; for he heartily welcomed Nestor when he came from Pylos, because he always had something useful to tell him; and he used to honor Phoenix with the title of foster-father and companion and so forth, because Phoenix entertained him with his talk; and he looked most mildly upon Priam also, although he was his bitterest enemy, so soon as he heard him talk; and when in the course of a quarrel he had an interview with Odysseus, he made himself so gracious that Odysseus thought him more handsome than terrible.For, I think that his shield and his plumes that wave so terribly, as they say, are a menace to the Trojans, because he can never forget what he suffered at their hands, when they played him false over the marriage. But I have nothing in common with Ilium, and I shall talk to him more pleasantly than his former companions; and if he slays me, as you say he will, why then I shall repose with Memnon and Cycnus, and perhaps Troy will bury me in a hollow sepulcher as they did Hector. Such were his words to his companions, half playful and half serious, as he went up alone to the barrow; but they went on board ship, for it was already evening.'' None
21. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aelius Aristeides, sophist • Aelius Aristides • Aelius Aristides (orator), Sacred Tales • Aelius Aristides, Hymn to Dionysus • Aelius Aristides, P. • Aelius Aristides, Sacred Tales • Aelius Aristides, Sacred Well • Aelius Aristides, and Asclepius • Aelius Aristides, and Asklepios Sōtēr • Aelius Aristides, and Marcus Aurelius • Aelius Aristides, and Sarapis • Aelius Aristides, and neokoroi • Aelius Aristides, and physicians • Aelius Aristides, comments on Asklepios performing operations • Aelius Aristides, comments on bathing and hydrotherapy at Pergamon Asklepieion • Aelius Aristides, comments on patients at Pergamon Asklepieion sharing experiences • Aelius Aristides, denying nomination to priesthood • Aelius Aristides, hymn attributed to Aelius Aristides • Aelius Aristides, incubation in different areas of Pergamon Asklepieion • Aelius Aristides, inspired by Asklepios to compose Sacred Tales • Aelius Aristides, purpose of literary project of • Aelius Aristides, relationship with priests of Asclepius at Pergamum • Aelius Aristides, relationship with temple wardens • Aelius Aristides, residence at the Temple of Asclepius • Aelius Aristides, unsolicited dreams • Aelius Phileas, P. • Aristides, Aelius • Aristides, P. Aelius, Orations • Aristides, P. Aelius, and Odyssey • Dreams (in Greek and Latin literature), Aelius Aristides, Sacred Tales • Dreams (in Greek and Latin literature), Aelius Aristides, Speech Concerning Asklepios • Dreams and visions, examples, Aelius Aristides • Hymns (inscribed), hymn to Asklepios attributed to Aelius Aristides • Sacred Tales (Aelius Aristides) • Sarapis, and Aelius Aristides • Smyrna, and Aelius Aristides • identity, of Aelius Aristides • portrait, Aelius Aristides

 Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 95; Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 57, 58, 371; Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 232; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 13, 14, 277, 281, 285, 286, 287, 288, 290, 329, 337, 360, 365, 366, 369, 370, 371, 372, 373; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 305; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 53, 54, 55, 59, 60, 61, 62, 63, 64, 66, 67, 69, 72, 73, 74, 75, 76, 77, 79; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 107; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 77, 101; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 71; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 18, 31, 299; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 139, 140, 141, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164; Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 49; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 164; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 141; Jenkyns (2013), God, Space, and City in the Roman Imagination, 31, 229; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 281; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 90; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 54, 80; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 352, 414, 493, 494; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 312, 317; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 135, 136, 245, 246, 397, 398, 399, 400, 401, 402, 403, 404, 405; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 453, 454, 456, 457, 461, 463, 465; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 9, 12, 15, 22, 117, 136, 137, 144, 145, 163, 173, 199, 200, 201, 202, 217, 218, 227, 228, 230, 245, 246, 247, 248, 390, 493, 615, 616, 670, 734; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 83, 84; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 20, 52; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 196, 201, 205
22. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aelius Stilo • Aelius, L. • L. Aelius Stilo • Stilo, Aelius

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 298; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 251; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 50, 51; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 90
23. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aelius Aristides, • Aelius Aristides, P.

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 284; Bowersock (1997), Fiction as History: Nero to Julian, 78
24. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aelius Aristides

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130, 220; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130, 220
25. None, None, nan (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • Aelius Aristeides, sophist • Aelius Aristides • Aelius Aristides, • Aristides, Aelius

 Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 304; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 102; Huttner (2013), Early Christianity in the Lycus Valley, 240; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 352, 494; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 5
26. Eusebius of Caesarea, Ecclesiastical History, 5.24.5 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Aelius Publius Julius • P. Aelius Glykon,

 Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 251; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 22, 23

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5.24.5 Why need I mention the bishop and martyr Sagaris who fell asleep in Laodicea, or the blessed Papirius, or Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead?'' None
27. Origen, Against Celsus, 3.24 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Aelius Aristides • Dreams (in Greek and Latin literature), Aelius Aristides, Sacred Tales

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 117; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 132

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3.24 And again, when it is said of Æsculapius that a great multitude both of Greeks and Barbarians acknowledge that they have frequently seen, and still see, no mere phantom, but Æsculapius himself, healing and doing good, and foretelling the future; Celsus requires us to believe this, and finds no fault with the believers in Jesus, when we express our belief in such stories, but when we give our assent to the disciples, and eye-witnesses of the miracles of Jesus, who clearly manifest the honesty of their convictions (because we see their guilelessness, as far as it is possible to see the conscience revealed in writing), we are called by him a set of silly individuals, although he cannot demonstrate that an incalculable number, as he asserts, of Greeks and Barbarians acknowledge the existence of Æsculapius; while we, if we deem this a matter of importance, can clearly show a countless multitude of Greeks and Barbarians who acknowledge the existence of Jesus. And some give evidence of their having received through this faith a marvellous power by the cures which they perform, revoking no other name over those who need their help than that of the God of all things, and of Jesus, along with a mention of His history. For by these means we too have seen many persons freed from grievous calamities, and from distractions of mind, and madness, and countless other ills, which could be cured neither by men nor devils. '' None
28. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Aelius Aristides • Aelius Aristides, and Libanius • Libanius, and Aelius Aristides

 Found in books: Fowler (2014), Plato in the Third Sophistic, 9; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 689, 690
29. Strabo, Geography, 16.4.22-16.4.24, 17.3.7, 17.3.24
 Tagged with subjects: • Aelius Aristeides, sophist • Aelius Donatus • Aelius Gallus • Arabia, Aelius Gallus’ expedition to • Gallus, Aelius

 Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 239, 252; De Romanis and Maiuro (2015), Across the Ocean: Nine Essays on Indo-Mediterranean Trade, 58, 59; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 414; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 46; Xinyue (2022), Politics and Divinization in Augustan Poetry, 116

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16.4.22 The late expedition of the Romans against the Arabians, under the command of Aelius Gallus, has made us acquainted with many peculiarities of the country. Augustus Caesar despatched this general to explore the nature of these places and their inhabitants, as well as those of Ethiopia; for he observed that Troglodytica, which is contiguous to Egypt, bordered upon Ethiopia; and that the Arabian Gulf was extremely narrow, where it separates the Arabians from the Troglodytae. It was his intention either to conciliate or subdue the Arabians. He was also influenced by the report, which had prevailed from all time, that this people were very wealthy, and exchanged their aromatics and precious stones for silver and gold, but never expended with foreigners any part of what they received in exchange. He hoped to acquire either opulent friends, or to overcome opulent enemies. He was moreover encouraged to undertake this enterprise by the expectation of assistance from the Nabataeans, who promised to co-operate with him in everything.' "16.4.23 Upon these inducements Gallus set out on the expedition. But he was deceived by Syllaeus, the king's minister of the Nabataeans, who had promised to be his guide on the march, and to assist him in the execution of his design. Syllaeus was however treacherous throughout; for he neither guided them by a safe course by sea along the coast, nor by a safe road for the army, as he promised, but exposed both the fleet and the army to danger, by directing them where there was no road, or the road was impracticable, where they were obliged to make long circuits, or to pass through tracts of country destitute of everything ; he led the fleet along a rocky coast without harbours, or to places abounding with rocks concealed under water, or with shallows. In places of this description particularly, the flowing and ebbing of the tide did them the most harm.The first mistake consisted in building long vessels of war at a time when there was no war, nor any likely to occur by sea. For the Arabians, being mostly engaged in traffic and commerce, are not a very warlike people even on land, much less so at sea. Gallus, notwithstanding, built not less than eighty biremes and triremes and galleys (phaseli) at Cleopatris, near the old canal which leads from the Nile. When he discovered his mistake, he constructed a hundred and thirty vessels of burden, in which he embarked with about ten thousand infantry, collected from Egypt, consisting of Romans and allies, among whom were five hundred Jews and a thousand Nabataeans, under the command of Syllaeus. After enduring great hardships and distress, he arrived on the fifteenth day at Leuce Kome, a large mart in the territory of the Nabataeans, with the loss of many of his vessels, some with all their crews, in consequence of the difficulty of the navigation, but by no opposition from an enemy. These misfortunes were occasioned by the perfidy of Syllaeus, who insisted that there was no road for an army by land to Leuce Come, to which and from which place the camel-traders travel with ease and in safety from Petra, and back to Petra, with so large a body of men and camels as to differ in no respect from an army." "16.4.24 Another cause of the failure of the expedition was the fact of king Obodas not paying much attention to public affairs, and especially to those relative to war (as is the custom with all Arabian kings), but placed everything in the power of Syllaeus the minister. His whole conduct in command of the army was perfidious, and his object was, as I suppose, to examine as a spy the state of the country, and to destroy, in concert with the Romans, certain cities and tribes; and when the Romans should be consumed by famine, fatigue, and disease, and by all the evils which he had treacherously contrived, to declare himself master of the whole country.Gallus however arrived at Leuce Come, with the army labouring under stomacacce and scelotyrbe, diseases of the country, the former affecting the mouth, the other the legs, with a kind of paralysis, caused by the water and the plants which the soldiers had used in their food. He was therefore compelled to pass the summer and the winter there, for the recovery of the sick.Merchandise is conveyed from Leuce-Come to Petra, thence to Rhinocolura in Phoenicia, near Egypt, and thence to other nations. But at present the greater part is transported by the Nile to Alexandreia. It is brought down from Arabia and India to Myus Hormus, it is then conveyed on camels to Coptus of the Thebais, situated on a canal of the Nile, and to Alexandreia. Gallus, setting out again from Leuce-Come on his return with his army, and through the treachery of his guide, traversed such tracts of country, that the army was obliged to carry water with them upon camels. After a march of many days, therefore, he came to the territory of Aretas, who was related to Obodas. Aretas received him in a friendly manner, and offered presents. But by the treachery of Syllaeus, Gallus was conducted by a difficult road through the country ; for he occupied thirty days in passing through it. It afforded barley, a few palm trees, and butter instead of oil.The next country to which he came belonged to Nomades, and was in great part a complete desert. It was called Ararene. The king of the country was Sabos. Gallus spent fifty days in passing through this territory, for want of roads, and came to a city of the Negrani, and to a fertile country peacefully disposed. The king had fled, and the city was taken at the first onset. After a march of six days from thence, he came to the river. Here the barbarians attacked the Romans, and lost about ten thousand men; the Romans lost only two men. For the barbarians were entirely inexperienced in war, and used their weapons unskilfully, which were bows, spears, swords, and slings; but the greater part of them wielded a double-edged axe. Immediately afterwards he took the city called Asca, which had been abandoned by the king. He thence came to a city Athrula, and took it without resistance; having placed a garrison there, and collected provisions for the march, consisting of corn and dates, he proceeded to a city Marsiaba, belonging to the nation of the Rhammanitae, who were subjects of Ilasarus. He assaulted and besieged it for six days, but raised the siege in consequence of a scarcity of water. He was two days' march from the aromatic region, as he was informed by his prisoners. He occupied in his marches a period of six months, in consequence of the treachery of his guides. This he discovered when he was returning; and although he was late in discovering the design against him, he had time to take another road back; for he arrived in nine days at Negrana, where the battle was fought, and thence in eleven days he came to the 'Seven Wells,' as the place is called from the fact of their existing there. Thence he marched through a desert country, and came to Chaalla a village, and then to another called Malothas, situated on a river. His road then lay through a desert country, which had only a few watering-places, as far as Egra a village. It belongs to the territory of Obodas, and is situated upon the sea. He accomplished on his return the whole distance in sixty days, in which, on his first journey, he had consumed six months. From there he conducted his army in eleven days to Myus Hormus; thence across the country to Coptus, and arrived at Alexandreia with so much of his army as could be saved. The remainder he lost, not by the enemy, but by disease, fatigue, famine, and marches through bad roads ; for seven men only perished in battle. For these reasons this expedition contributed little in extending our knowledge of the country. It was however of some small service.Syllaeus, the author of these disasters, was punished for his treachery at Rome. He affected friendship, but he was convicted of other offences, besides perfidy in this instance, and was beheaded." 17.3.7 Although the Mauretanians inhabit a country, the greatest part of which is very fertile, yet the people in general continue even to this time to live like nomads. They bestow care to improve their looks by plaiting their hair, trimming their beards, by wearing golden ornaments, cleaning their teeth, and paring their nails; and you would rarely see them touch one another as they walk, lest they should disturb the arrangement of their hair.They fight for the most part on horseback, with a javelin; and ride on the bare back of the horse, with bridles made of rushes. They have also swords. The foot-soldiers present against the enemy, as shields, the skins of elephants. They wear the skins of lions, panthers, and bears, and sleep in them. These tribes, and the Masaesylii next to them, and for the most part the Africans in general, wear the same dress and arms, and resemble one another in other respects; they ride horses which are small, but spirited and tractable, so as to be guided by a switch. They have collars made of cotton or of hair, from which hangs a leading-rein. Some follow, like dogs, without being led.They have a small shield of leather, and small lances with broad heads. Their tunics are loose, with wide borders; their cloak is a skin, as I have said before, which serves also as a breastplate.The Pharusii and Nigretes, who live above these people, near the western Ethiopians, use bows and arrows, like the Ethiopians. They have chariots also, armed with scythes. The Pharusii rarely have any intercourse with the Mauretanians in passing through the desert country, as they carry skins filled with water, fastened under the bellies of their horses. Sometimes, indeed, they come to Cirta, passing through places abounding with marshes and lakes. Some of them are said to live like the Troglodytae, in caves dug in the ground. It is said that rain falls there frequently in summer, but that during the winter drought prevails. Some of the barbarians in that quarter wear the skins of serpents and fishes, and use them as coverings for their beds. Some say that the Mauretanians are Indians, who accompanied Hercules hither. A little before my time, the kings Bogus and Bocchus, allies of the Romans, possessed this country; after their death, Juba succeeded to the kingdom, having received it from Augustus Caesar, in addition to his paternal dominions. He was the son of Juba who fought, in conjunction with Scipio, against divus Caesar. Juba died lately, and was succeeded by his son Ptolemy, whose mother was the daughter of Antony and Cleopatra.
17.3.24 Such, then, is the disposition of the parts of the world which we inhabit. But since the Romans have surpassed (in power) all former rulers of whom we have any record, and possess the choicest and best known parts of it, it will be suitable to our subject briefly to refer to their Empire.It has been already stated how this people, beginning from the single city of Rome, obtained possession of the whole of Italy, by warfare and prudent administration; and how, afterwards, following the same wise course, they added the countries all around it to their dominion.of the three continents, they possess nearly the whole of Europe, with the exception only of the parts beyond the Danube, (to the north,) and the tracts on the verge of the ocean, comprehended between the Rhine and the Tanais.of Africa, the whole sea-coast on the Mediterranean is in their power; the rest of that country is uninhabited, or the inhabitants only lead a miserable and nomad life.of Asia likewise, the whole sea-coast in our direction (on the west) is subject to them, unless indeed any account is to be taken of the Achei, Zygi, and Heniochi, who are robbers and nomads, living in confined and wretched districts. of the interior, and of the parts far inland, the Romans possess one portion, and the Parthians, or the barbarians beyond them, the other; on the east and north are Indians, Bactrians, and Scythians; then (on the south) Arabians and Ethiopians; but territory is continually being abstracted from these people by the Romans.of all these countries some are governed by (native) kings, but the rest are under the immediate authority of Rome, under the title of provinces, to which are sent governors and collectors of tribute; there are also some free cities, which from the first sought the friendship of Rome, or obtained their freedom as a mark of honour. Subject to her also are some princes, chiefs of tribes, and priests, who (are permitted) to live in conformity with their national laws.'' None
30. Valerius Maximus, Memorable Deeds And Sayings, 1.3.3, 4.3.7, 7.5.1
 Tagged with subjects: • Aelius Catus, Sextus • Aelius Paetus Catus, Sex. • Aelius Tubero, Q. • Marcianus, Aelius • Sejanus, L. Aelius • Tubero, Q. Aelius

 Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 10; Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 114; Mueller (2002), Roman Religion in Valerius Maximus, 53; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 31, 186, 187; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 300, 350, 355

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1.3.3 C. Cornelius Hispallus, a praetor of foreigners, in the time when M. Popilius Laenas and L. Calpurnius were consuls, by edict commanded the Chaldeans to depart out of Italy, who by their false interpretations of the stars cast a profitable mist before the eyes of shallow and foolish characters. The same person banished those who with a counterfeit worship of Jupiter Sabazius sought to corrupt Roman customs.
4.3.7 One might easily conjecture that Q. Tubero, surnamed Catus, was the disciple of Curius and Fabricius. When he was consul, the Aetolians sent him a large gift of silver plate, not only of a very great weight, but also most exquisitely made; because their ambassadors, whom they had formerly sent to congratulate him, upon their return had related how they saw him eating only on earthenware dishes. He immediately told them to take their things away, warning them that they should not think that continence needed the same help as poverty. How well did he prefer his own domestic poverty rather than the Aetolian splendour; if only the succeeding ages would have followed his example! But now to such a height of luxury have we grown, that slaves refuse to make use of that houseware, which previously a consul did not blush to use.' ' None



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