The Ancient Mediterranean Religions Index Database

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Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
augustum, exempla, augustus/octavian, and forum	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 117, 151, 154, 190
augustus	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 16, 27 Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 4, 5, 58, 87 Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 387, 393 Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 22, 53, 58, 65, 106, 107, 122 Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 10, 136, 165, 167, 168, 169, 170, 173, 190, 191, 192, 193 Augoustakis (2014), Flavian Poetry and its Greek Past, 258, 310, 314, 333 Baumann and Liotsakis (2022), Reading History in the Roman Empire, 49, 84, 120, 121, 151, 153, 154, 155, 156, 157, 163, 233 Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 134, 141, 167 Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 109, 110, 173, 277, 278 Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 34, 35, 175, 179, 207, 210, 216, 218, 219, 220, 221, 224, 234, 235, 240, 253, 264, 265, 269, 296, 298, 346 Bickerman and Tropper (2007), Studies in Jewish and Christian History, 305, 312, 351, 409, 486, 495, 512, 530, 531, 744, 784, 818, 865, 900 Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 18, 20, 21, 70, 71, 75, 76, 199, 217 Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 25, 114, 128 Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 138, 156, 158, 161, 162, 163, 164, 165, 166, 167, 168, 171, 192, 195, 196, 199, 200, 206, 208, 209, 210 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 297, 298, 300, 391 Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 35 Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 49 Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 278, 281, 310, 328, 359, 365, 369, 370, 371, 375, 417, 467, 659, 892 Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 56, 59 Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 218, 249 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 204 Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 78 Brooten (1982), Women Leaders in the Ancient Synagogue, 59, 73, 74 Cairns (1989), Virgil's Augustan Epic. 4, 5, 6, 8, 21, 30, 32, 58, 60, 61, 62, 63, 95, 96 Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 9, 50 Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 95, 258, 267, 281, 329 Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 145, 292 Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 194, 258, 262 Crabb (2020), Luke/Acts and the End of History, 43, 76, 77, 79, 84, 85, 86, 87, 109, 164, 278, 279, 280, 281 Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 6, 97, 98, 105, 109, 110, 117, 121, 122, 124, 125, 126, 219, 220, 222, 223, 225 Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 21, 89, 90, 140, 149, 157, 159, 199, 200, 201, 202, 203, 204, 213, 217, 224, 227, 244, 252, 253, 256, 257, 260, 267, 270, 271, 272, 273, 275, 276, 277, 278, 279, 291, 292, 317, 319, 320, 321, 326, 327, 332, 333, 339, 340, 347, 419, 430, 467 Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 82, 120, 121, 122, 123, 124, 125, 126, 127, 128, 135, 154, 156, 157, 158, 159, 160, 161, 162, 163, 170, 172, 176, 177, 186, 187, 289, 298 Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 17 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 103, 121, 149, 150, 168, 173 Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 6, 51, 55, 59, 68, 69, 70, 71, 76, 78, 85, 86, 90, 93, 95, 96, 102, 103, 106, 107, 108, 109, 111, 112, 115, 117, 118, 119, 124, 125, 140, 142, 143, 144, 146, 147, 149, 150, 151 Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 4, 7, 123, 132, 142, 146, 147, 158 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 243, 244, 263, 264, 388, 389 Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 34, 69, 150, 182, 283 Faraone (1999), Ancient Greek Love Magic, 73 Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 11, 30 Fielding (2017), Transformations of Ovid in Late Antiquity. 34, 56, 95, 97, 100 Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 17 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 388, 390 Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 207 Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 57, 72 Goodman (2006), Judaism in the Roman World: Collected Essays, 54, 65, 66, 214, 226 Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 24, 25 Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 229 Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 31, 32, 43, 81, 82, 86, 93, 104, 112 Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 109, 133, 138, 142, 148, 173, 175, 176, 225, 233, 239, 246, 247, 248, 249 Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 249 Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 88, 132, 146, 149, 159 Horkey (2019), Cosmos in the Ancient World, 241, 243 Howley (2018), The Single Life in the Roman and Later Roman World, 151 Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 24, 94, 178 Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 19, 111, 112, 116 Huttner (2013), Early Christianity in the Lycus Valley, 41, 61, 118 Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 1, 68, 76, 77 Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 52 Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 41, 66 Katzoff (2019), On Jews in the Roman World: Collected Studies. 15, 47, 120, 227, 249, 351 Keith and Myers (2023), Vergil and Elegy. 12, 23, 63, 64, 70, 75, 76, 77, 97, 100, 105, 106, 107, 116, 117, 146, 177, 198, 201, 202, 204, 228, 253, 260, 284, 295, 303, 307, 310, 311, 313, 316, 317 Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 153, 336, 338, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 355 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 179, 239, 240 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 127, 156, 191, 223, 224 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 36, 37, 38, 48, 49, 72, 73, 79, 88, 90, 91, 187, 226, 235, 260 Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 123, 141, 173 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 36, 37, 38, 47, 48, 49, 72, 73, 79, 88, 90, 91, 187, 226, 235, 260 Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 94, 103, 105, 165, 191, 219, 222, 223 Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 14, 33, 149 Langlands (2018), Exemplary Ethics in Ancient Rome, 71, 245 Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 162 Levine (2005), The Ancient Synagogue, The First Thousand Years, 84, 95, 115, 136, 141, 148, 285, 423, 524 Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 95, 121, 342 Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 174 Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 391, 392 Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 91, 92, 99, 100, 101, 102, 103, 146, 147, 151, 152, 153, 154, 155, 156, 157, 158 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 287, 657, 759, 898, 899 Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 50, 51 Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 46, 63, 64, 65, 155, 167, 168, 214 Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 149, 153, 163 Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 210, 212, 213, 217 Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 26 Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 137, 175, 188, 198 Mueller (2002), Roman Religion in Valerius Maximus, 8, 9, 12, 32, 35, 39, 44, 49, 56, 58, 73, 88, 93, 95, 101, 104, 105, 135, 136, 162, 172, 173, 205 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 55, 331 Nasrallah (2019), Archaeology and the Letters of Paul, 190, 233 Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 151, 155, 242 Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 40, 45, 118, 183, 186, 202 Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 6 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 16, 202, 209, 210, 212, 214, 215, 216, 217, 218, 219, 220, 222, 223, 224, 225, 226, 227, 228, 229, 240 Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 141, 142, 143, 144, 154, 155, 162, 192 Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 169, 172, 177 Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 67, 68, 69, 70, 71, 74, 81, 173 Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 20, 21, 22, 29, 30, 31, 88, 93, 94, 100, 102, 103, 104, 105, 106, 108, 109, 111, 112, 113, 114, 152, 153, 155, 180, 193, 240 Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 95 Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 2, 108, 127, 130, 133, 188, 189 Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 31, 55, 58, 60, 62, 64, 105 Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 43, 66, 109 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 12, 21, 30, 40, 50, 67, 77, 87, 105, 143, 156, 168, 198, 213, 215, 294 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 185, 187, 251 Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 118, 119, 120, 124, 125, 126, 202, 203, 214, 233, 234, 240, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 266, 267 Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 105 Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 44, 45, 48, 50, 51, 52, 54, 55, 56 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 5, 14, 74, 79, 82, 94, 101, 108, 145, 154, 177, 193, 222, 243, 244, 247, 251, 259, 345 Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 90 Sly (1990), Philo's Perception of Women, 2, 39, 197, 199 Spielman (2020), Jews and Entertainment in the Ancient World. 12, 17, 18, 20, 24, 25, 27, 29, 32, 48, 54, 56, 57, 61, 62, 65, 67, 72, 73, 74, 82, 114, 240 Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 28, 30, 51 Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 177 Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 3, 26, 29, 34, 35, 36, 40, 41, 42, 43, 44, 46, 52, 55, 58, 76, 152, 181, 184 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 37, 41 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 170, 224, 240 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2, 192 Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 4, 29, 55, 56, 65, 69, 70, 75, 76, 77, 79, 80, 81, 82, 83, 85, 88, 90, 91, 92, 93, 95, 96, 97, 98, 99, 101, 102, 103, 104, 105, 108, 109, 110, 112, 113, 115, 117, 120, 121, 128, 129, 134, 137, 138, 140, 141, 143, 144, 147, 151, 156, 161, 174, 175, 180, 183, 189, 190, 224, 225, 226, 227, 228, 230, 275, 281, 295 Van Nuffelen (2012), Orosius and the Rhetoric of History, 10, 47, 55, 60, 79, 151, 188, 189, 190, 195 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 258, 310, 314, 333 Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 18, 75, 76, 77, 80, 82, 84, 296, 313, 347, 359, 360, 361, 362, 367 Vlassopoulos (2021), Historicising Ancient Slavery, 69, 114, 115, 116, 130, 141 Walter (2020), Time in Ancient Stories of Origin, 115, 116, 117, 138, 161, 162, 163, 179, 181, 182, 189 Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 57, 68, 201, 244 Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 43, 78, 112, 140, 170 Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 156, 410 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 348 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 114, 118, 135
augustus, / octavian	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 2, 11, 71, 72, 73, 74, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 110, 124, 125, 144, 145, 148
augustus, / octavian, and apollo	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 99, 102
augustus, / octavian, and capricorn	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 97, 98, 99, 100, 123, 124, 145
augustus, / octavian, and libra	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 97, 123, 124
augustus, / octavian, horoscope of	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 72, 73, 74, 103, 104
augustus, / octavian, res gestae	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 106, 107
augustus, acclaimed	Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 271
augustus, accommodation to rule of	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 154, 155
augustus, acta senatus and	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 83, 166
augustus, adoption by	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 62, 75, 77, 78, 117, 136
augustus, adoption by caesar	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 117, 118, 136
augustus, adoption by nerva, trajan, m. ulpius traianus, later caesar nerva traianus	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 235, 236
augustus, adoption by, augustus, tiberius, ti. claudius nero, later ti. caesar	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 153, 209
augustus, adoption of germanicus, tiberius, ti. claudius nero, later ti. caesar	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 209
augustus, adoption of hadrian, trajan, m. ulpius traianus, later caesar nerva traianus	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 215
augustus, adoptions by	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 75, 76, 77, 78, 81, 117, 136
augustus, adorns capitoline	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 235
augustus, adorns new curia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 237
augustus, aeneas and	Cairns (1989), Virgil's Augustan Epic. 4, 248
augustus, aeneas, and	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 64, 65
augustus, aeneas, prefiguring	Xinyue (2022), Politics and Divinization in Augustan Poetry, 164, 165, 166, 167, 168
augustus, agency	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 62, 63
augustus, agora, athens, roman agora / agora of	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 42, 53, 140
augustus, agrippa, m., friend to	Mueller (2002), Roman Religion in Valerius Maximus, 135, 136
augustus, agrippa, marcus, statesman, general, and deputy of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 317, 319
augustus, agrippina the younger, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 56
augustus, ajax	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 165
augustus, alexander memorabilia in rome, forum of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 253, 256
augustus, alexander the great as	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 44
augustus, alimenta schemes, trajan, m. ulpius traianus, later caesar nerva traianus	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 183, 186
augustus, altar to vesta in the house of	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206, 207, 216
augustus, altar, roma and	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 214, 215, 222, 229
augustus, and actian games	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 118, 119, 125, 126
augustus, and actors	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 107, 113
augustus, and aeneas	Augoustakis (2014), Flavian Poetry and its Greek Past, 261, 262, 263 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 261, 262, 263
augustus, and agrippa postumus	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 48
augustus, and agrippa, temple, based on grants by	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 95, 96
augustus, and agrippina the elder, tiberius, ti. claudius nero, later ti. caesar	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 199, 200, 201
augustus, and agrippina the younger	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 56
augustus, and alexander the great	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 238, 253, 254, 256, 257, 261, 262
augustus, and alexandrian ship	Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 272
augustus, and antony	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 89, 101, 106, 108, 109, 111, 113 Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 166, 168, 169
augustus, and apelles	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 234, 253, 256
augustus, and apollo	Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 240 Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 65 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 237, 238, 239, 240, 242, 244, 267
augustus, and apollo, closeness to the gods, of	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 131, 212
augustus, and apollo, rome, forum of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 256
augustus, and architecture	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 62, 147
augustus, and architecture, temples, structure only, sebasteion, temple of roma, in ankyra	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 314, 315
augustus, and astrology	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 243, 251
augustus, and athena aleana, rome, forum of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251, 256, 257
augustus, and atreus	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 224, 226, 228
augustus, and augury	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 258, 259, 260, 261, 262, 263, 264, 266
augustus, and auspices	Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 289
augustus, and caepio crispinus	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 157
augustus, and camillus	Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 55
augustus, and ciceros death	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 106, 108, 109, 111, 113, 116, 117, 120, 121, 141, 145, 176
augustus, and classicism	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 261
augustus, and claudius	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 49, 50
augustus, and clupeus	Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 277
augustus, and comedy	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 97, 169
augustus, and domus augusta	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 11, 39, 40, 47, 48, 58
augustus, and dynastic succession, tiberius, ti. claudius nero, later ti. caesar	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 196, 197, 199, 200, 201
augustus, and fortuna, closeness to the gods, of	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 161
augustus, and herods estate after herods death	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 181, 182, 184, 185, 186, 187
augustus, and hymnodoi of roma	Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 58
augustus, and julia	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 39, 48
augustus, and julia the younger	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 48
augustus, and lares cults	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 65
augustus, and lictors	Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 75, 76
augustus, and livia	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 47, 54
augustus, and livy	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 192, 202, 203
augustus, and lucius and gaius	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 47
augustus, and maiestas	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 157, 159, 160
augustus, and marc antony	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 130, 134, 168, 235, 256, 292
augustus, and marcellus	Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 179
augustus, and miracles	Mueller (2002), Roman Religion in Valerius Maximus, 201, 202
augustus, and one-man rule	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 11
augustus, and ovid	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 65
augustus, and p. vedius pollio	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 49
augustus, and pantomime	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 105, 106
augustus, and public eye	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 6, 62, 66, 67, 75, 77, 81, 82, 83
augustus, and public life	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 63, 67
augustus, and reading	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 205, 212, 224
augustus, and revenge	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 227
augustus, and revenues from herod, josephus, on	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 153, 181
augustus, and roma, temples, of	Xinyue (2022), Politics and Divinization in Augustan Poetry, 1, 2
augustus, and rubellius plautus	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 57
augustus, and seating arrangements in theatres	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 113, 114, 116
augustus, and senate	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 56
augustus, and territory of archelaus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 155, 156, 157, 158, 159
augustus, and the archaic	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 265
augustus, and the calydonian boar’s tusks	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 210
augustus, and theatre	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 94, 97, 98, 106, 107, 108, 109, 125, 126
augustus, and tiberius	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 49, 155
augustus, and vedius pollio	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 61, 151
augustus, and vesta, closeness to the gods, of	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 206, 213, 240
augustus, and violence against women	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 47
augustus, and virtue	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 11
augustus, and, acropolis, athenian	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 95
augustus, and, agrippa, marcus vipsanius	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 95, 96
augustus, and, augury	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 258, 259, 260, 261, 262, 263, 264, 266
augustus, and, client kingdoms	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 158
augustus, and, egypt	Nasrallah (2019), Archaeology and the Letters of Paul, 207
augustus, and, mars ultor	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 132
augustus, and, peace	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 282, 283, 284
augustus, and, romanitas	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 237, 244, 257
augustus, and, romulus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 42, 166, 234
augustus, and, the palatine	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 235, 237, 238, 239, 240, 242, 244
augustus, and, vengeance	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 239, 240, 256
augustus, and, venus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 235, 261, 285
augustus, anger	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 253, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 302
augustus, ankara, sebasteion, shrine of the cult of roma and	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 314, 315
augustus, annexation of egypt	Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 6
augustus, aphrodisias, sebasteion, shrine of the cult of roma and	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 315
augustus, apollo, and	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 132
augustus, apollo, as patron god of	Xinyue (2022), Politics and Divinization in Augustan Poetry, 3, 4, 55, 56
augustus, apotheosis, of	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 159
augustus, appearance in satires, octavian, later emperor	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 2
augustus, approach to, astrometeorology	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 2, 11, 72, 102, 103, 104
augustus, architectural program	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 59, 60
augustus, arranges succession	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 34, 151
augustus, artorius physician	Mueller (2002), Roman Religion in Valerius Maximus, 219
augustus, as alexander	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 44, 184
augustus, as attalid ruler	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 42
augustus, as bringer of peace	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 57
augustus, as divi filius	Xinyue (2022), Politics and Divinization in Augustan Poetry, 36, 37, 44, 45, 46
augustus, as father of roman empire	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 62, 63, 65
augustus, as foil to livia, octavia, sister of	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 226, 227, 228, 229
augustus, as foil to octavia, livia, wife of	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 226, 227, 228, 229
augustus, as heir of caesar	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 29
augustus, as heracles	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 656, 657
augustus, as imitator of cornelia, atia, mother of	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 203
augustus, as imitator/foil/pendant to cornelia, octavia, sister of	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 226, 227, 228, 229
augustus, as imperator, honorific titles	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 37, 77
augustus, as legal authority	Xinyue (2022), Politics and Divinization in Augustan Poetry, 68, 69, 86, 87, 104, 105, 106, 107
augustus, as octavian	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 2, 10, 25, 26, 41, 42, 162, 233 Jenkyns (2013), God, Space, and City in the Roman Imagination, 67, 172, 175
augustus, as pater and paterfamilias	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 11, 39, 47, 48
augustus, as pater patriae	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 39, 65 Xinyue (2022), Politics and Divinization in Augustan Poetry, 108, 109
augustus, as pater patriae, honorific titles	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 6, 42, 51, 52, 103, 104, 106, 107, 127, 158, 195, 198, 199, 200, 202, 203, 210, 218, 219, 223, 224, 230
augustus, as pater patriae, rome, people of and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 39
augustus, as pater rome, people of and patriae, and claudius	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 49, 50
augustus, as pater rome, people of and patriae, and domus augusta	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 57
augustus, as pater rome, people of and patriae, and julia	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 48
augustus, as pater rome, people of and patriae, and nero	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 38, 73, 74
augustus, as pater rome, people of and patriae, and octavia	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 57, 58
augustus, as pater rome, people of and patriae, seneca on	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 88
augustus, as pontifex maximus	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 63, 64 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 7, 86
augustus, as praesens deus	Xinyue (2022), Politics and Divinization in Augustan Poetry, 44, 45, 46, 145, 146, 147, 193, 194
augustus, as primus inter pares	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 11
augustus, as princeps	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 39, 154, 155
augustus, as pupil	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 13
augustus, as reincarnation of aeneas	Xinyue (2022), Politics and Divinization in Augustan Poetry, 180, 181
augustus, as restorer of rome	Xinyue (2022), Politics and Divinization in Augustan Poetry, 4, 21, 46, 47, 48
augustus, as roman moniker	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 274
augustus, as triumphator	Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 62, 63, 64, 81, 82, 96, 97, 98, 113, 140, 149, 150, 175, 176, 193, 194
augustus, as xerxes	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 43
augustus, as ‘good’ emperor, trajan, m. ulpius traianus, later caesar nerva traianus	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 154, 155, 186
augustus, astrology, after	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 193, 194, 195, 196, 197
augustus, at latin festival	Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 251
augustus, athenian imperial cult and	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 88, 89
augustus, atia, mother of	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 216, 217 Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 603
augustus, attributes of	Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 253, 257, 258, 259, 260, 261, 299, 300, 301, 302, 303, 304, 305, 307, 309, 310, 311, 312, 322, 325, 326
augustus, augustan	Bernabe et al. (2013), Redefining Dionysos, 189, 403, 535, 544, 550 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 9, 38, 43, 49, 62, 64, 83, 187, 281
augustus, augustanism and anti-augustanism	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 8, 10, 284
augustus, author, alientation of	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 174, 179, 183
augustus, authority of	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 231
augustus, autobiography of	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 138, 141, 142, 143 Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 109
augustus, bacchus, and	Xinyue (2022), Politics and Divinization in Augustan Poetry, 170, 171
augustus, banishment of archelaus by	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 155, 156, 157, 158
augustus, banquet, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 102
augustus, bird omens and symbolism	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 77, 116, 117, 118, 119
augustus, birthplace in the ox heads	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 189
augustus, book merging with	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 145
augustus, building works	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29, 48, 49, 95, 97, 118, 126, 134, 170, 264, 305, 327, 328, 329
augustus, builds, and adorns temple of divus julius	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 117, 233, 234, 235, 261
augustus, c. iulius caesar octavianus	Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 57, 58, 62, 64, 65, 105, 106, 108, 109, 111, 137, 138, 155, 156, 179, 180, 205, 215, 216, 217
augustus, caesar	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 205, 206, 207, 212, 213, 216 Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 5, 24 Levine Allison and Crossan (2006), The Historical Jesus in Context, 18, 26, 42, 49, 74, 75, 82, 83 Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 39, 44, 204, 224 Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 43 van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 170, 171, 181
augustus, caesar octavianus	Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 97
augustus, caesar, augustus,	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 17, 36, 77, 119, 208, 216, 223
augustus, caesar, g. iulius caesar, praised for superiority of son	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 153, 154
augustus, caesar, iulius	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 73, 74, 124, 125, 218
augustus, calendar, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 84, 88, 90
augustus, caligula, c. caesar germanicus, assassination of	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 203
augustus, caligula, c. caesar germanicus, divorce of lollia paulina	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 133, 134, 207
augustus, caligula, c. caesar germanicus, in statue group	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 196
augustus, caligula, c. caesar germanicus, in triumph of germanicus	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 97
augustus, catasterism of	Augoustakis (2014), Flavian Poetry and its Greek Past, 54 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 54
augustus, celebrations for, in pergamum	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 106, 107
augustus, census of in 12 b.c.e.	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 208
augustus, census of in 27 b.c.e.	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 208
augustus, census of in lusitania	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 209
augustus, childlessness of trajan, m. ulpius traianus, later caesar nerva traianus	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 223, 235, 237
augustus, children and ara pacis, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 47, 48
augustus, cilicia/cilicians, under	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 315, 317, 319, 320
augustus, cinnamon dedicated in rome, temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 214, 215
augustus, city of marble	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 59, 60, 62, 63
augustus, civilization versus barbarism	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 242, 244
augustus, claudius, ti. claudius caesar germanicus, in statue group	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 196
augustus, claudius, ti. claudius caesar germanicus, remarriage of	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 26
augustus, cleans capitoline of statues	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 303
augustus, clemency	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 276, 280, 281, 282, 283, 284, 285
augustus, closeness to the gods, of	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 23, 93, 158, 187
augustus, closes, temple of janus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 284
augustus, cognomen	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 61
augustus, coinage	Nasrallah (2019), Archaeology and the Letters of Paul, 120
augustus, coinage of tiberius, ti. claudius nero, later ti. caesar	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 196, 212, 213, 216
augustus, coinage of trajan, m. ulpius traianus, later caesar nerva traianus	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 158, 214, 215
augustus, colossal statuary of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 217, 254
augustus, colossal statue of apollo in rome, temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 85, 217
augustus, column dedicated to	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 130, 131, 292
augustus, community, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 49, 75
augustus, comparison to, gunthamund, vandal king	Fielding (2017), Transformations of Ovid in Late Antiquity. 96, 97, 113, 114, 115, 116, 117, 118, 119, 125, 126
augustus, concern for legacy	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 60
augustus, conquest, of egypt	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 50, 51, 130, 134
augustus, conquests of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 122, 123, 126
augustus, conspiracies against	Xinyue (2022), Politics and Divinization in Augustan Poetry, 115, 116
augustus, criticism of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 32, 33, 34
augustus, cult of anubis	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 407
augustus, cult, of	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 115
augustus, cura, of	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 7, 49, 50, 52, 53, 62, 63, 65, 82, 154, 155, 185
augustus, de uita sua	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 116, 117, 237, 247, 250
augustus, death	Xinyue (2022), Politics and Divinization in Augustan Poetry, 1, 2
augustus, death and funeral of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 10, 31, 37, 70, 71, 220, 281
augustus, death of	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 54, 155
augustus, dedicatee of de architectura	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 8, 9, 22, 33, 34, 35, 65, 85, 189
augustus, dedicates statue of pax, and the temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 265
augustus, dedicates, portico ad nationes	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 206, 207, 208
augustus, defeats cleopatra	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 20, 51, 184, 228, 285
augustus, deification	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 92, 93, 94, 96, 98, 127, 129, 243
augustus, deification of	Augoustakis (2014), Flavian Poetry and its Greek Past, 156, 160 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 31, 32, 33, 34, 35, 36, 37, 41, 46, 66, 81, 165, 170, 212, 280, 281, 330, 331 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 156, 160
augustus, deification, of	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 179
augustus, delegation, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 11
augustus, delphic amphictyony	Athanassaki and Titchener (2022), Plutarch's Cities, 52
augustus, descendants of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 5, 100, 128, 172, 234
augustus, dialis, flamen of	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 65, 67, 186, 192
augustus, dies at nola	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 189
augustus, disgraced, flamen of	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 66
augustus, displays animals	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208, 209
augustus, divi filius	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 23, 93, 94, 155, 156, 183
augustus, divine ancestry of	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 135
augustus, divine election of	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 70
augustus, divine honours	Xinyue (2022), Politics and Divinization in Augustan Poetry, 1, 2, 3, 4, 5, 55, 56, 91, 92, 116, 193, 194, 195, 199, 200, 201
augustus, divine support, of caesar	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 101
augustus, divinity of	Fielding (2017), Transformations of Ovid in Late Antiquity. 111, 113, 114, 115, 116, 117, 118, 119
augustus, divorce from vipsania, tiberius, ti. claudius nero, later ti. caesar	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 108, 109
augustus, divus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 7, 37, 38, 39, 40, 41, 42, 43, 44, 45, 50, 51, 52, 53, 54, 55, 56, 60, 61, 67, 76, 116, 118, 126, 133, 141, 171, 176, 214, 233, 264, 347
augustus, domitian, as new	Putnam et al. (2023), The Poetic World of Statius' Silvae, 263
augustus, domus augusta, house of	Mueller (2002), Roman Religion in Valerius Maximus, 17, 18, 45, 50, 52, 59, 80, 122, 123
augustus, domus augusta, imperial family, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 11, 39, 40, 47, 48, 58
augustus, edicts of on inhabitants of cyrene	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 150
augustus, egyptian obelisk	Nasrallah (2019), Archaeology and the Letters of Paul, 207
augustus, emperor	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 12, 57, 58, 92, 94, 102, 171, 178, 179, 180, 181, 182, 184, 185, 188, 189, 190, 192, 195, 197, 206, 254, 255, 278, 280, 281, 288, 323, 345, 402, 403, 409, 484, 522, 658, 677, 754 Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 95, 96, 97, 101, 262 Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 25, 53, 64, 65, 142, 143, 150, 171, 192 Galinsky (2016), Memory in Ancient Rome and Early Christianity, 54, 55, 177 Gruen (2011), Rethinking the Other in Antiquity, 108, 156, 193 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 313, 314, 315, 316, 317, 319, 320, 322, 324, 325, 326, 328, 330, 364, 380, 420, 422, 433, 491, 526, 528 McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 57, 81, 120, 151, 243 Merz and Tieleman (2012), Ambrosiaster's Political Theology, 18, 51 O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 219, 220 Perry (2014), Gender, Manumission, and the Roman Freedwoman, 141 Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 16, 17, 69, 70, 71, 217, 239, 291 Poulsen (2021), Usages of the Past in Roman Historiography, 9, 10, 12, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 50, 52, 59, 60, 61, 62, 73, 80, 86, 162, 230, 239, 242, 245, 247 Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 96
augustus, emperor, 100, 104, 123-4	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 100, 104
augustus, emperor, 163, 164	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 163, 164
augustus, emperor, 173	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 173
augustus, emperor, 25-6, 115-16, 120-4, 125, 126-40, 178	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 121, 125, 136, 140
augustus, emperor, 55-6	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 55, 56
augustus, emperor, 81-3	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 81, 82
augustus, emperor, deified	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 198
augustus, emperor, legislation of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 60
augustus, emperor, mandata of	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 122
augustus, emperor, military reforms	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 122, 346, 347, 348, 349, 350
augustus, emperor, motives for ban	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 346, 347, 348, 349, 350, 381
augustus, emperor, scribe of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 132, 133
augustus, emperor, shield of virtues	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 195, 196
augustus, emperor, social legislation	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 115, 116, 117, 118, 119, 204, 381
augustus, emperor, social reforms of	Perry (2014), Gender, Manumission, and the Roman Freedwoman, 12, 23, 29, 62, 63, 64, 66, 80, 92
augustus, emperors	Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 8, 78, 185 Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 22, 101, 102, 126, 143, 144
augustus, ephesian vedii descendants of freedmen of vedius pollio, p., friend of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 49, 50, 51, 52, 55
augustus, epistula ad octauianum	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 190, 191
augustus, equestrian, statue of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 292
augustus, era dating, apotheosis of	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 159
augustus, exile of julia by	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 97
augustus, familia of vedius pollio, p., friend of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 49, 54, 55
augustus, favours, nicias	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 265, 267
augustus, festivals, for	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 258, 262
augustus, fi rst emperor	Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 65, 237, 282, 285
augustus, finishes, the forum of julius caesar	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 226, 227
augustus, flamen of	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 178 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 32, 123, 125
augustus, fond of corinthian bronze	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 70, 265
augustus, for sabinus, procurator of syria	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 181
augustus, forum of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49, 50, 51, 95, 191, 294, 329, 334, 335, 337 Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 108
augustus, forum, of	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38, 43, 64, 69, 83 Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 41
augustus, freedom of speech	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 2, 3, 5, 6, 7, 8
augustus, funeral of	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 160, 161, 297, 298, 299
augustus, funeral, of	Pandey (2018), The Poetics of Power in Augustan Rome, 63, 245, 246, 247
augustus, gaius caesar, grandson of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 325, 326
augustus, gaius caesar, grandson/adopted son of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 189, 306
augustus, galatia/galatians/celts, province under	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 320
augustus, galba, ser. galba imperator caesar	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 158, 232, 234, 235
augustus, geography of empire and	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 150, 151, 152
augustus, germanicus, caligula, c. iulius caesar	Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 77, 78, 111, 129, 130, 131, 132, 133, 140, 141, 149, 175, 176, 206, 207, 208
augustus, germanicus, claudius, t. caesar	Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 111, 137, 138, 175, 192, 205, 216, 217
augustus, germanicus, nero claudius caesar	Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 16, 72, 77, 78, 79, 80, 88, 90, 103, 108, 111, 112, 113, 114, 115, 118, 119, 125, 126, 129, 130, 132, 140, 141, 143, 152, 155, 156, 159, 168, 169, 170, 172, 175, 181, 192, 198, 200, 206, 207, 208, 209, 210, 211, 212, 214, 215, 217, 218, 234
augustus, gift of copper mines of cyprus to herod	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 190, 191
augustus, giving herod procuratorial responsibilities in syria	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 149
augustus, granddaughter paullus, l. aemilius, husband of julia	Mueller (2002), Roman Religion in Valerius Maximus, 49
augustus, grant of ius liberorum, trajan, m. ulpius traianus, later caesar nerva traianus	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 153, 154
augustus, hare	Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 144
augustus, haruspices, and	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 138, 244
augustus, herakleia pontike	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 319
augustus, hercules in rome, temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 263
augustus, herod the great given procuratorial responsibilities in syria by	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 149
augustus, herods kingdom extended by	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 175
augustus, his chariot	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 134
augustus, his plans for a parthian campaign	Isaac (2004), The invention of racism in classical antiquity, 372
augustus, his policy towards the jews	Isaac (2004), The invention of racism in classical antiquity, 447, 448
augustus, his, funeral	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 89, 106, 206
augustus, his, hellenism	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 224, 244, 256
augustus, his, letters collected	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 67
augustus, his, marriage laws	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 161
augustus, his, mausoleum	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 39, 136
augustus, his, pietas	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 235, 265
augustus, his, res gestae	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 39, 136
augustus, honorific titles, of	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 207
augustus, horace, quintus horatius flaccus, and	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 101, 102
augustus, house of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 340 Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 259
augustus, house of livia, wife of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 239
augustus, house, of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 239
augustus, houses of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 22, 78, 320
augustus, ideology	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 8, 10, 35, 284
augustus, illnesses of	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 140
augustus, imitation of septimius severus, l., roman emperor	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 130, 134
augustus, immortality, of	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 208
augustus, imperator	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 37, 66, 117
augustus, imperial policies of	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 219, 223, 225, 236
augustus, in alexandria, augustus/octavian, temple of	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 112, 113, 114, 115, 117
augustus, in art	Hubbard (2014), A Companion to Greek and Roman Sexualities, 49, 50, 455, 456
augustus, in dio, sexual relationships, non-marital, view of	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 19
augustus, in forum, rome, arch of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 102
augustus, in gaul, census, of	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 165, 208
augustus, in livy	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 160
augustus, in lusitania, census, of	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 209
augustus, in propertius	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 36
augustus, in rome, temple of mars ultor, colossal statue of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 254
augustus, in seneca	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 47, 48, 151
augustus, independent building projects encouraged	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 224
augustus, inscriptions and statues	Athanassaki and Titchener (2022), Plutarch's Cities, 95
augustus, institution of census	Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 31, 35, 42, 43, 48
augustus, interest in athletics	Cairns (1989), Virgil's Augustan Epic. 215
augustus, interest of in the client kingdoms	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 158
augustus, its aeditui, rome, temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 306
augustus, its collection, rome, temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 263, 265
augustus, iulia, daughter of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 189
augustus, iulius zoilus, c., freedman of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 615
augustus, jewish embassy to, after death of herod	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 126, 203, 204
augustus, jews and	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 110
augustus, josephus, on herod, revenues from, and	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 153, 154, 155, 156, 157, 158, 159, 160, 162, 163, 164, 165, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181
augustus, julia, daughter of	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 39, 40, 47, 48 Jenkyns (2013), God, Space, and City in the Roman Imagination, 154 Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 41 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 315 McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 92, 161, 250 Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 369
augustus, julia, wife of	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 240
augustus, julian calendar	Nasrallah (2019), Archaeology and the Letters of Paul, 201, 202
augustus, julius caesar octavianus, c., octavian, later	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 110, 112
augustus, king, emperor	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 15, 16, 18, 112, 114, 271
augustus, kingdom of mithridates, dyteutos appointed priest by	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 319
augustus, kings of alba longa in rome, forum of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251
augustus, legislation	Mueller (2002), Roman Religion in Valerius Maximus, 3, 8, 15, 29
augustus, letters of	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 109
augustus, literary culture under	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 7, 207
augustus, livia, as priestess of divus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 46
augustus, livia, drusilla, physical incompatibility with	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 54
augustus, livia, wife of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 190, 354, 633 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 315, 316, 330, 526 McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 119, 120 Mueller (2002), Roman Religion in Valerius Maximus, 8, 42, 44, 48, 52, 56, 59, 67, 68, 205 Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 218, 219, 221 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 209, 214
augustus, livy, on census of	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 208
augustus, lucius caesar, grandson/adopted son of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 189, 306
augustus, m. hortalus and, tiberius, ti. claudius nero, later ti. caesar	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 23, 24, 25
augustus, maevius, centurion of	Mueller (2002), Roman Religion in Valerius Maximus, 173
augustus, mandatum of to gaius norbanus flaccus about temple tax	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 94
augustus, manipulation	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 140
augustus, maps, the empire	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 204
augustus, marcellus, nephew of	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 125
augustus, marriage	Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 269
augustus, marriage bed of livia, wife of	Mueller (2002), Roman Religion in Valerius Maximus, 22, 24, 25, 26, 45, 46, 53
augustus, marriages and adoptions arranged by	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 47
augustus, martial on, rome, temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 24, 263, 265
augustus, material commemoration of exempla, statues in forum of	Langlands (2018), Exemplary Ethics in Ancient Rome, 239
augustus, mausoleum of	Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 238 Jenkyns (2013), God, Space, and City in the Roman Imagination, 48, 78, 102, 103, 157, 337 Pandey (2018), The Poetics of Power in Augustan Rome, 86, 127, 170, 245, 248 Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 257, 258 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 128, 335 Xinyue (2022), Politics and Divinization in Augustan Poetry, 99, 115, 116, 152, 153
augustus, mausoleum of medicine, language of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 39, 43, 55, 260
augustus, minerva in rome, temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 263, 265
augustus, misjudgment of ars amatoria	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 329, 330
augustus, moderation as a virtue promoted by	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 207
augustus, moderation, of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 50, 235
augustus, modesty of	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 62, 65, 66, 67, 73, 74, 81
augustus, monuments dedicated by	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 98, 111, 232
augustus, monuments of	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 297, 301
augustus, mortality	Xinyue (2022), Politics and Divinization in Augustan Poetry, 97, 109, 110, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201
augustus, nan	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 73, 104, 161
augustus, nature of justice under	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 326
augustus, nepos	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 132
augustus, nighttime movements	Jenkyns (2013), God, Space, and City in the Roman Imagination, 175, 188
augustus, no model of philosophical stability	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 276, 284
augustus, nosch, marie louise, octavian, caesar	Satlow (2013), The Gift in Antiquity, 81
augustus, octavia, sister of	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 29 Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 40 Galinsky (2016), Memory in Ancient Rome and Early Christianity, 125 Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 218, 219, 221
augustus, octavian	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 47, 48, 49, 132, 179, 182, 185 Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 278, 285, 355, 365, 366 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 216, 218, 219, 221, 232, 236, 259, 265, 326
augustus, octavian, criticised	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 179
augustus, octavian, cult honours	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 179
augustus, octavian, emperor	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 42, 46, 175, 178, 186, 197, 229
augustus, octavian, imperial cult	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 178, 179, 181, 183, 190, 193, 195
augustus, octavian, later emperor	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 6, 60, 167
augustus, octavian, signs at death	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 161, 165
augustus, octavian, “rebirth” as	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 6
augustus, octavianus c.	Maso (2022), CIcero's Philosophy, 19, 43, 77
augustus, octavius, father of	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 216, 217
augustus, oktavian	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 39, 224, 553, 563, 625
augustus, on aurum coronarium	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 179
augustus, on octavian, heliopolis	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 161
augustus, one-man rule, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 11
augustus, otho, m. salvius caesar	Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 210, 211, 212, 213, 214, 217, 218
augustus, palatine hill complex of	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 61, 62, 63, 64, 65, 66, 67, 68, 75, 76, 77, 134, 182
augustus, palatine hill house of	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 62, 63, 64, 65, 66, 67
augustus, pantomimes, and	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 105, 106, 107, 108, 109
augustus, paphlagonia, sebasteion, shrine of the cult of roma and	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 314
augustus, parthians and	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 93
augustus, passim, dion. hal.’s attitude to	Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 14, 15, 16, 104
augustus, passim, on style	Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 20, 264
augustus, personal friendship with herod	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 114
augustus, plutarchs	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 94
augustus, policies regarding italia	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 73, 74, 75, 92, 101, 235
augustus, policy	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 223, 301, 306, 326, 329, 332, 333, 334, 335, 336, 337, 338, 339, 340, 353, 354, 356, 362, 410, 438, 451, 455, 476, 477, 478, 479, 480, 481
augustus, political theology, and theology	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 145, 171, 172
augustus, port of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 148, 286, 326, 343
augustus, port, of	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 326
augustus, praise for, septimius severus, l., roman emperor	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 128, 160
augustus, priests and priestesses of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 32, 46, 47, 48, 49, 123, 125, 282
augustus, priests, of	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 178
augustus, prima porta	Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 166
augustus, prima, porta	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 63, 242
augustus, principate	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 8, 10
augustus, private sphere/privacy, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 64
augustus, private, collection of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 70
augustus, promotion of equestrians by	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 167
augustus, propaganda	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 10, 284
augustus, public eye, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 6, 62, 66, 67, 75, 77, 81, 82, 83
augustus, public image of	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 207
augustus, public provinces and	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 84
augustus, public sphere, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 62, 64, 65, 67
augustus, punishment of ovid	Fielding (2017), Transformations of Ovid in Late Antiquity. 6, 16, 54, 89, 94, 124, 125, 126
augustus, recolonisation of carthage	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 200
augustus, references alexander the great	Jenkyns (2013), God, Space, and City in the Roman Imagination, 71, 72
augustus, refusal of divine title	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 42
augustus, refusal of pater patriae title, adoption by	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 63
augustus, reign	Nasrallah (2019), Archaeology and the Letters of Paul, 118
augustus, rejection of honorific titles, tiberius, ti. claudius nero, later ti. caesar	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 197
augustus, relations with herod the great	Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 44, 45
augustus, repatriates, art works	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 55
augustus, representation of war with sextus pompeius	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 154
augustus, representations of barbarians	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 22, 23, 24, 25, 26, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48
augustus, republic, forum of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 126
augustus, republic, temple of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 77
augustus, res gestae	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 125, 227 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 48 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 48 Nasrallah (2019), Archaeology and the Letters of Paul, 118, 237 Xinyue (2022), Politics and Divinization in Augustan Poetry, 35, 36
augustus, res gestae accomplishments	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 5, 62, 63
augustus, res gestae monumental text	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 5, 61, 62, 63, 68, 69, 70
augustus, res gestae of	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 112, 138, 145
augustus, res, gestae	Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 191, 196, 224
augustus, resistance to	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 95
augustus, respects brutus’ image	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 155
augustus, restores, public buildings	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 235
augustus, retrieves, parthian standards	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 132, 251, 256
augustus, revolution	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 8, 10, 16, 267
augustus, rituals, by	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 74, 77, 158, 206
augustus, roman emperor	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 12, 23, 24, 26, 28, 29, 32, 33, 34, 38, 40, 41, 49, 52, 53, 54, 56, 57, 61, 64, 65, 66, 67, 70, 80, 82, 83, 91, 96, 108, 109, 145, 162, 166, 168, 208, 211, 219, 232, 236, 246, 255 Rizzi (2010), Hadrian and the Christians, 28, 54, 71, 72, 135
augustus, roman religion under	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 51, 52, 53, 55, 57 Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 120, 121
augustus, roman senate and	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 153, 154
augustus, romans	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 258, 273, 317
augustus, rome, building projects	Nasrallah (2019), Archaeology and the Letters of Paul, 199, 201, 207
augustus, rome, forum of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 4, 7, 132, 136, 221, 228, 251, 253, 254, 256, 257, 261, 294, 296
augustus, rome, forum romanum, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 292
augustus, rome, mausoleum of	Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 168, 205, 208 Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 180
augustus, rome, temple of concordia, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 209, 267
augustus, rome, temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 4, 11, 221, 263, 265
augustus, rome/romans, age of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 313, 314, 315, 316, 317, 319, 320, 322, 324, 325, 326
augustus, saecular games, of	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216, 217, 219
augustus, samaria, district of samaritis, taxes on, reduced by	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 182, 186
augustus, scribonia, first wife of	Mueller (2002), Roman Religion in Valerius Maximus, 49
augustus, sebastenoi tektosagoi ankyranoi, sebasteion, shrine of the cult of roma and	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 315
augustus, senate, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 39, 56, 65
augustus, senate, at rome, reformed by	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 280
augustus, shield, inscribed with his virtues	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 138, 139
augustus, statue	Athanassaki and Titchener (2022), Plutarch's Cities, 95
augustus, statue at prima porta	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 133
augustus, statues of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 7, 19, 40, 42, 53, 61, 63, 103, 156, 307
augustus, statues, to himself forbidden	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 292, 293
augustus, submission of nations and	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 147
augustus, suetonius, divus	Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 216, 217, 218, 223
augustus, suetonius, on	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 67
augustus, support for, valerius messalla corvinus, m.	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 43
augustus, takes, the treasures of the ptolemies	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 50, 51, 265
augustus, temple of rome and	Goodman (2006), Judaism in the Roman World: Collected Essays, 65
augustus, temple, of	Mueller (2002), Roman Religion in Valerius Maximus, 12, 17, 18
augustus, temple, roma and	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 106, 107
augustus, temples of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 32, 49, 50, 66, 190, 198, 199, 200, 201, 232, 236, 239
augustus, testamentary documents of	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 149, 150, 151, 152
augustus, theology	Van Nuffelen (2012), Orosius and the Rhetoric of History, 7, 187, 188, 189, 198
augustus, tiberius, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 47, 49, 160
augustus, tiberius, and divus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 5, 139, 184, 189, 190, 194, 195, 196, 200, 201, 214, 232
augustus, tiberius, and temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 265
augustus, tiberius, divus	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 3, 47, 48, 65, 66, 67, 170, 177, 182
augustus, tiberius, heir of	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 32, 33
augustus, tiberius, iulius caesar	Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 302 Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 16, 18, 40, 67, 72, 76, 106, 107, 108, 109, 111, 137, 138, 146, 158, 163, 164, 204, 207, 215, 216
augustus, tiberius, roman emperor, eulogy for	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 72
augustus, title	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 31, 32, 33, 146, 281, 282
augustus, titulature of	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 399, 400
augustus, to gaius norbanus flaccus concerning, temple, mandatum of	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 94
augustus, tomb, of	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 177, 178, 179, 180
augustus, tours asia minor	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 177, 178
augustus, treatment of ovid, divinity of	Fielding (2017), Transformations of Ovid in Late Antiquity. 111, 113, 114, 115, 116, 117, 118, 119
augustus, triple triumph	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 13, 26, 42, 45
augustus, triple triumph of	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 127, 128
augustus, triumph, of	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 127, 128, 139
augustus, triumphs under	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 288
augustus, trojan, ancestry of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 163, 234
augustus, trojans, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 163
augustus, und jupiter, closeness to the gods, of	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 200
augustus, varius rufus, poet, paid by	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 6, 108, 114, 220
augustus, vedius pollio, p., friend of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 6, 49, 54
augustus, vespasian, and	Augoustakis (2014), Flavian Poetry and its Greek Past, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 273, 282, 283, 284 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167
augustus, victoria in rome, temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 263
augustus, victory and	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 280, 281
augustus, victory at actium	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 130, 235, 237, 285
augustus, villa, on capri	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 70
augustus, vitruvius, and	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 5, 6, 33, 34, 35, 52, 53
augustus, voted, a quadriga	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 254
augustus, vulcan, cult of volcanus quietus	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 406
augustus, wears, home spun garments	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 174
augustus, wives, and	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 47
augustus, worship of	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 41, 51, 55, 59, 62, 63, 65, 70, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 87, 88, 89, 90, 93, 95, 96, 97, 99, 100, 101, 102, 103, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 125, 126, 127, 128, 129, 130, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 155, 156, 157, 158, 159, 161, 162, 163, 164, 165, 167, 168, 170, 171, 185 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 32, 40, 80, 97, 184, 185, 186, 187, 189, 190, 191, 192, 194, 195, 196, 314
augustus, writes an ajax	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 30, 231
augustus, xerxes, as	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 43, 44
augustus/, apollo, augustus	Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 139
augustus/a	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 182, 190
augustus/a, epithet of a divinity	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 406
augustus/octavian	Gorain (2019), Language in the Confessions of Augustine, 11, 21, 22, 48, 98, 106, 147, 177, 178, 179, 182, 183, 184, 185, 186, 187, 188, 189, 190 Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 154 Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 15, 19, 45, 108, 109, 117, 122 Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 9, 26, 41, 42, 43, 44, 50, 54, 56, 60, 68, 69, 70, 71, 73, 75, 76, 77, 78, 79, 133, 143, 155, 160 Welch (2015), Tarpeia: Workings of a Roman Myth. 17, 109, 115, 130, 161, 165, 166, 168, 173, 176, 215, 261, 262, 263, 265, 273
augustus/octavian, advisors, council of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 70
augustus/octavian, and cicero, plutarch, on	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 106, 108
augustus/octavian, and moral legislation	Welch (2015), Tarpeia: Workings of a Roman Myth. 161, 168, 173, 178
augustus/octavian, as author and builder	Pandey (2018), The Poetics of Power in Augustan Rome, 19, 25, 35, 36, 68, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 91, 93, 108, 109, 110, 119, 121, 122, 125, 160, 163, 165, 167, 173, 183, 199, 201, 203, 205, 214, 223, 241, 245, 248, 249, 251
augustus/octavian, as civilis princeps	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 70
augustus/octavian, as collective construction	Pandey (2018), The Poetics of Power in Augustan Rome, 76, 80, 133, 169, 215, 216, 228, 229, 230, 231, 232, 233, 238, 239, 240, 241, 242, 243, 244, 251
augustus/octavian, as imitator of fabius cunctator	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 189, 190
augustus/octavian, as object of public gaze	Pandey (2018), The Poetics of Power in Augustan Rome, 230, 233, 239, 246, 249, 251, 253
augustus/octavian, as pater patriae	Pandey (2018), The Poetics of Power in Augustan Rome, 88, 126, 127, 128, 130, 158, 162, 167, 180, 181, 245
augustus/octavian, as performer of a public image	Pandey (2018), The Poetics of Power in Augustan Rome, 1, 2, 5, 25, 26, 97, 162, 167, 174, 190, 197, 198, 199, 200, 204, 205, 228, 230, 237, 246, 250
augustus/octavian, as reader	Pandey (2018), The Poetics of Power in Augustan Rome, 19, 22, 23, 24, 25, 26, 37, 91, 114, 183, 204, 216, 243, 244, 245
augustus/octavian, as spin-master	Pandey (2018), The Poetics of Power in Augustan Rome, 35, 36, 37, 75
augustus/octavian, building program of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 142
augustus/octavian, censorship, use of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 44
augustus/octavian, civil wars and	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 23
augustus/octavian, clemency of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 71, 102
augustus/octavian, conflict with antonius	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 75
augustus/octavian, conspiracies against	Pandey (2018), The Poetics of Power in Augustan Rome, 123, 124, 127, 204
augustus/octavian, constitutional status of	Pandey (2018), The Poetics of Power in Augustan Rome, 51, 88, 121, 179
augustus/octavian, cruelty of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 128, 160
augustus/octavian, death and will	Pandey (2018), The Poetics of Power in Augustan Rome, 1, 2, 245, 246
augustus/octavian, dio’s view of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 12, 63, 69, 71, 72, 73, 77, 101, 114, 125, 128
augustus/octavian, early self-representations	Pandey (2018), The Poetics of Power in Augustan Rome, 31, 47, 86, 108, 127, 251
augustus/octavian, funeral of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 72
augustus/octavian, maiestas and	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 45
augustus/octavian, memoirs of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 42, 44
augustus/octavian, need for presence across empire	Pandey (2018), The Poetics of Power in Augustan Rome, 215, 242, 249
augustus/octavian, plebs, people, relationship with	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 69, 128
augustus/octavian, plots against	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 71
augustus/octavian, power of	Pandey (2018), The Poetics of Power in Augustan Rome, 4, 5, 19, 72, 73, 74, 75, 76, 77, 78, 79, 80, 88, 117, 121, 122, 124, 128, 162, 165, 239, 240, 243, 247, 251
augustus/octavian, public presentation/self-presentation of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 106
augustus/octavian, relation with caesar	Pandey (2018), The Poetics of Power in Augustan Rome, 35, 36, 37, 39, 56, 62, 63, 68, 70, 72, 73, 74, 75, 76, 77, 78, 79, 80, 86, 121, 154, 155, 156, 173
augustus/octavian, relation with the gods	Pandey (2018), The Poetics of Power in Augustan Rome, 21, 22, 24, 35, 36, 37, 39, 40, 41, 47, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 68, 70, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 96, 99, 124, 125, 126, 131, 177, 206, 211, 212, 228, 231, 232
augustus/octavian, roman emperors	Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 93, 94, 103, 105, 106, 117, 120, 140, 142
augustus/octavian, stability of reign	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 79
augustus/octavian, succession plans of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 185
augustus/octavian, temples of upper egpyt	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 117, 141
augustus/octavian, urban buildings / monuments	Welch (2015), Tarpeia: Workings of a Roman Myth. 40, 124, 165, 166, 174, 194, 199
augustus/octavianus	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 247, 254, 314, 396, 521, 522, 633
augustus’, appointment as pontifex maximus, festivals, of	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 184, 206, 207, 232
augustus’, birthday, christian meals, festival for	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 262
augustus’, birthday, tertullian, festival for	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 262
augustus’, caesar, gaius grandson	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 47, 160
augustus’, caesar, lucius grandson	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 47
augustus’, forum, aeneas, in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251
augustus’, forum, anchises, in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251
augustus’, forum, iulus, in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251
augustus’, forum, romulus, in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251
augustus’, forum, servius, on	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 253
augustus’, grandsons, gaius and lucius	Xinyue (2022), Politics and Divinization in Augustan Poetry, 155, 186
augustus’, heir, marcellus	Xinyue (2022), Politics and Divinization in Augustan Poetry, 127, 155, 171, 172
augustus’, house on the palatine, augustus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 67, 68, 185, 187, 191, 201, 206, 210, 212, 213, 221, 240
augustus’, house, apollo, painting of in	Xinyue (2022), Politics and Divinization in Augustan Poetry, 4
augustus’, marriage festivals, of livia and	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 150
augustus’, marriage legislation	Xinyue (2022), Politics and Divinization in Augustan Poetry, 104, 105, 106, 107
augustus’, mausoleum	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 64, 65, 94
augustus’, montecitorio obelisk obelisk	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 63, 64, 65, 69, 70
augustus’, monument, pantheon	Xinyue (2022), Politics and Divinization in Augustan Poetry, 115, 116
augustus’, policy regarding, egyptian religion	Isaac (2004), The invention of racism in classical antiquity, 358
augustus’, politics, criticism, of	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 43, 82, 126, 238, 239
augustus’, restoration of temples	Xinyue (2022), Politics and Divinization in Augustan Poetry, 113, 137, 138
augustus’, rome, forum of peace, and rome, forum	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 273, 283, 284
augustus’, speech on marriage legislation, cassius dio, l. cl. [?] cassius dio	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 122, 142, 143, 163, 164
augustus’, triple triumph, triumphus	Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 113, 149, 175, 176
augustus’s, honorary house decorations from, rome, people of and augustus, as pater patriae	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 65
augustus”, domitian, as “new	Augoustakis (2014), Flavian Poetry and its Greek Past, 263, 264 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 263, 264
octavian/augustus	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 103, 135, 137, 138, 139, 140, 142, 143, 145, 146, 158, 159, 163, 164

List of validated texts:

182 validated results for "augustus"

1. Hesiod, Works And Days, 158, 650-651 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Augustus • Octavian

Found in books: Crabb (2020), Luke/Acts and the End of History, 109; Keith and Myers (2023), Vergil and Elegy. 80; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 73; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 73

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158 Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον,⁶⁵⁰ οὐ γάρ πώ ποτε νηί γʼ ἐπέπλων εὐρέα πόντον, ⁶⁵¹ εἰ μὴ ἐς Εὔβοιαν ἐξ Αὐλίδος, ᾗ ποτʼ Ἀχαιοὶ ' None

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158 Yes, black death took them off, although they’d been⁶⁵⁰ of your sharp-toothed dog; do not scant his meat ⁶⁵¹ In case The One Who Sleeps by Day should dare ' None

2. Hesiod, Theogony, 24-26, 517-519 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Augustus • Augustus, Jupiter linked to • Augustus, as Divi filius • Augustus, as praesens deus • Augustus, as restorer of Rome • Cicero, on Octavian • Jupiter (Zeus), Augustus linked to

Found in books: Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 57; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48

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24 τόνδε δέ με πρώτιστα θεαὶ πρὸς μῦθον ἔειπον,'²⁵ Μοῦσαι Ὀλυμπιάδες, κοῦραι Διὸς αἰγιόχοιο· ²⁶ ποιμένες ἄγραυλοι, κάκʼ ἐλέγχεα, γαστέρες οἶον, ⁵¹⁷ Ἄτλας δʼ οὐρανὸν εὐρὺν ἔχει κρατερῆς ὑπʼ ἀνάγκης ⁵¹⁸ πείρασιν ἐν γαίης, πρόπαρ Εσπερίδων λιγυφώνων, ⁵¹⁹ ἑστηὼς κεφαλῇ τε καὶ ἀκαμάτῃσι χέρεσσιν· ' None

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24 By them to sing adeptly as he brought'²⁵ His sheep to pasture underneath the gaze ²⁶ of Helicon, and in those early day ⁵¹⁷ Who is the ruler of all gods and men, ⁵¹⁸ Whose thunder stirs the spacious earth. But when ⁵¹⁹ Each left the womb and reached its mother’s knees, ' None

3. Homer, Iliad, 8.19-8.26, 9.556, 23.74 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Augustus • Augustus, Augustan • Augustus, promotion of equestrians by

Found in books: Bernabe et al. (2013), Redefining Dionysos, 403; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 78, 150; Keith and Myers (2023), Vergil and Elegy. 117; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 167

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8.19 σειρὴν χρυσείην ἐξ οὐρανόθεν κρεμάσαντες ^8.20 πάντές τʼ ἐξάπτεσθε θεοὶ πᾶσαί τε θέαιναι· ^8.21 ἀλλʼ οὐκ ἂν ἐρύσαιτʼ ἐξ οὐρανόθεν πεδίον δὲ ^8.22 Ζῆνʼ ὕπατον μήστωρʼ, οὐδʼ εἰ μάλα πολλὰ κάμοιτε. ^8.23 ἀλλʼ ὅτε δὴ καὶ ἐγὼ πρόφρων ἐθέλοιμι ἐρύσσαι, ^8.24 αὐτῇ κεν γαίῃ ἐρύσαιμʼ αὐτῇ τε θαλάσσῃ· ^8.25 σειρὴν μέν κεν ἔπειτα περὶ ῥίον Οὐλύμποιο ^8.26 δησαίμην, τὰ δέ κʼ αὖτε μετήορα πάντα γένοιτο. ^9.556 κεῖτο παρὰ μνηστῇ ἀλόχῳ καλῇ Κλεοπάτρῃ ^23.74 ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ.'' None

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8.19 far, far away, where is the deepest gulf beneath the earth, the gates whereof are of iron and the threshold of bronze, as far beneath Hades as heaven is above earth: then shall ye know how far the mightiest am I of all gods. Nay, come, make trial, ye gods, that ye all may know. Make ye fast from heaven a chain of gold, ^8.20 and lay ye hold thereof, all ye gods and all goddesses; yet could ye not drag to earth from out of heaven Zeus the counsellor most high, not though ye laboured sore. But whenso I were minded to draw of a ready heart, then with earth itself should I draw you and with sea withal; ^8.25 and the rope should I thereafter bind about a peak of Olympus and all those things should hang in space. By so much am I above gods and above men. So spake he, and they all became hushed in silence, marvelling at his words; for full masterfully did he address their gathering. ^9.556 he then, wroth at heart against his dear mother Althaea, abode beside his wedded wife, the fair Cleopatra, daughter of Marpessa of the fair ankles, child of Evenus, and of Idas that was mightiest of men that were then upon the face of earth; who also took his bow to face the king ^23.74 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. '' None

4. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Antony, Mark, and Octavian • Augustus, Augustan • Augustus, as Octavian • Octavian

Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 209; Jenkyns (2013), God, Space, and City in the Roman Imagination, 67

5. Aeschylus, Prometheus Bound, 436-471 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Vespasian, and Augustus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 165; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 165

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436 μή τοι χλιδῇ δοκεῖτε μηδʼ αὐθαδίᾳ'⁴³⁷ σιγᾶν με· συννοίᾳ δὲ δάπτομαι κέαρ, ⁴³⁸ ὁρῶν ἐμαυτὸν ὧδε προυσελούμενον. ⁴³⁹ καίτοι θεοῖσι τοῖς νέοις τούτοις γέρα ⁴⁴⁰ τίς ἄλλος ἢ ʼγὼ παντελῶς διώρισεν; ⁴⁴¹ ἀλλʼ αὐτὰ σιγῶ· καὶ γὰρ εἰδυίαισιν ἂν ⁴⁴² ὑμῖν λέγοιμι· τἀν βροτοῖς δὲ πήματα ⁴⁴³ ἀκούσαθʼ, ὥς σφας νηπίους ὄντας τὸ πρὶν ⁴⁴⁴ ἔννους ἔθηκα καὶ φρενῶν ἐπηβόλους. ⁴⁴⁵ λέξω δέ, μέμψιν οὔτινʼ ἀνθρώποις ἔχων, ⁴⁴⁶ ἀλλʼ ὧν δέδωκʼ εὔνοιαν ἐξηγούμενος· ⁴⁴⁷ οἳ πρῶτα μὲν βλέποντες ἔβλεπον μάτην, ⁴⁴⁸ κλύοντες οὐκ ἤκουον, ἀλλʼ ὀνειράτων ⁴⁴⁹ ἀλίγκιοι μορφαῖσι τὸν μακρὸν βίον ⁴⁵⁰ ἔφυρον εἰκῇ πάντα, κοὔτε πλινθυφεῖς ⁴⁵¹ δόμους προσείλους, ᾖσαν, οὐ ξυλουργίαν· ⁴⁵² κατώρυχες δʼ ἔναιον ὥστʼ ἀήσυροι ⁴⁵³ μύρμηκες ἄντρων ἐν μυχοῖς ἀνηλίοις. ⁴⁵⁴ ἦν δʼ οὐδὲν αὐτοῖς οὔτε χείματος τέκμαρ ⁴⁵⁵ οὔτʼ ἀνθεμώδους ἦρος οὔτε καρπίμου ⁴⁵⁶ θέρους βέβαιον, ἀλλʼ ἄτερ γνώμης τὸ πᾶν ⁴⁵⁷ ἔπρασσον, ἔστε δή σφιν ἀντολὰς ἐγὼ ⁴⁵⁸ ἄστρων ἔδειξα τάς τε δυσκρίτους δύσεις. ⁴⁵⁹ καὶ μὴν ἀριθμόν, ἔξοχον σοφισμάτων, ⁴⁶⁰ ἐξηῦρον αὐτοῖς, γραμμάτων τε συνθέσεις, ⁴⁶¹ μνήμην ἁπάντων, μουσομήτορʼ ἐργάνην. ⁴⁶² κἄζευξα πρῶτος ἐν ζυγοῖσι κνώδαλα ⁴⁶³ ζεύγλαισι δουλεύοντα σάγμασὶν θʼ, ὅπως ⁴⁶⁴ θνητοῖς μεγίστων διάδοχοι μοχθημάτων ⁴⁶⁵ γένοινθʼ, ὑφʼ ἅρμα τʼ ἤγαγον φιληνίους ⁴⁶⁶ ἵππους, ἄγαλμα τῆς ὑπερπλούτου χλιδῆς. ⁴⁶⁷ θαλασσόπλαγκτα δʼ οὔτις ἄλλος ἀντʼ ἐμοῦ ⁴⁶⁸ λινόπτερʼ ηὗρε ναυτίλων ὀχήματα. ⁴⁶⁹ τοιαῦτα μηχανήματʼ ἐξευρὼν τάλας ⁴⁷⁰ βροτοῖσιν, αὐτὸς οὐκ ἔχω σόφισμʼ ὅτῳ ⁴⁷¹ τῆς νῦν παρούσης πημονῆς ἀπαλλαγῶ. Χορός ' None

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436 No, do not think it is from pride or even from wilfulness that I am silent. Painful thoughts devour my heart as I behold myself maltreated in this way. And yet who else but I definitely assigned '⁴³⁷ No, do not think it is from pride or even from wilfulness that I am silent. Painful thoughts devour my heart as I behold myself maltreated in this way. And yet who else but I definitely assigned ⁴⁴⁰ their prerogatives to these upstart gods? But I do not speak of this; for my tale would tell you nothing except what you know. Still, listen to the miseries that beset mankind—how they were witless before and I made them have sense and endowed them with reason. ⁴⁴⁵ I will not speak to upbraid mankind but to set forth the friendly purpose that inspired my blessing. First of all, though they had eyes to see, they saw to no avail; they had ears, but they did not understand ; but, just as shapes in dreams, throughout their length of days, ⁴⁵⁰ without purpose they wrought all things in confusion. They had neither knowledge of houses built of bricks and turned to face the sun nor yet of work in wood; but dwelt beneath the ground like swarming ants, in sunless caves. They had no sign either of winter ⁴⁵⁵ or of flowery spring or of fruitful summer, on which they could depend but managed everything without judgment, until I taught them to discern the risings of the stars and their settings, which are difficult to distinguish. Yes, and numbers, too, chiefest of sciences, ⁴⁶⁰ I invented for them, and the combining of letters, creative mother of the Muses’ arts, with which to hold all things in memory. I, too, first brought brute beasts beneath the yoke to be subject to the collar and the pack-saddle, so that they might bear in men’s stead their ⁴⁶⁵ heaviest burdens; and to the chariot I harnessed horses and made them obedient to the rein, to be an image of wealth and luxury. It was I and no one else who invented the mariner’s flaxen-winged car that roams the sea. Wretched that I am—such are the arts I devised ⁴⁷⁰ for mankind, yet have myself no cunning means to rid me of my present suffering. Chorus ' None

6. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Vespasian, and Augustus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 157; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 157

7. Herodotus, Histories, 1.31 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Augustus Caesar • Octavian

Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 249; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 43

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1.31 ὣς δὲ τὰ κατὰ τὸν Τέλλον προετρέψατο ὁ Σόλων τὸν Κροῖσον εἴπας πολλά τε καὶ ὀλβία, ἐπειρώτα τίνα δεύτερον μετʼ ἐκεῖνον ἴδοι, δοκέων πάγχυ δευτερεῖα γῶν οἴσεσθαι. ὃ δʼ εἶπε “Κλέοβίν τε καὶ Βίτωνα. τούτοισι γὰρ ἐοῦσι γένος Ἀργείοισι βίος τε ἀρκέων ὑπῆν, καὶ πρὸς τούτῳ ῥώμη σώματος τοιήδε· ἀεθλοφόροι τε ἀμφότεροι ὁμοίως ἦσαν, καὶ δὴ καὶ λέγεται ὅδε ὁ λόγος. ἐούσης ὁρτῆς τῇ Ἥρῃ τοῖσι Ἀργείοισι ἔδεε πάντως τὴν μητέρα αὐτῶν ζεύγεϊ κομισθῆναι ἐς τὸ ἱρόν, οἱ δέ σφι βόες ἐκ τοῦ ἀγροῦ οὐ παρεγίνοντο ἐν ὥρῃ· ἐκκληιόμενοι δὲ τῇ ὥρῃ οἱ νεηνίαι ὑποδύντες αὐτοὶ ὑπὸ τὴν ζεύγλην εἷλκον τὴν ἅμαξαν, ἐπὶ τῆς ἁμάξης δέ σφι ὠχέετο ἡ μήτηρ· σταδίους δὲ πέντε καὶ τεσσεράκοντα διακομίσαντες ἀπίκοντο ἐς τὸ ἱρόν. ταῦτα δέ σφι ποιήσασι καὶ ὀφθεῖσι ὑπὸ τῆς πανηγύριος τελευτὴ τοῦ βίου ἀρίστη ἐπεγένετο, διέδεξέ τε ἐν τούτοισι ὁ θεὸς ὡς ἄμεινον εἴη ἀνθρώπῳ τεθνάναι μᾶλλον ἢ ζώειν. Ἀργεῖοι μὲν γὰρ περιστάντες ἐμακάριζον τῶν νεηνιέων τὴν ῥώμην, αἱ δὲ Ἀργεῖαι τὴν μητέρα αὐτῶν, οἵων τέκνων ἐκύρησε· ἡ δὲ μήτηρ περιχαρής ἐοῦσα τῷ τε ἔργῳ καὶ τῇ φήμῃ, στᾶσα ἀντίον τοῦ ἀγάλματος εὔχετο Κλεόβι τε καὶ Βίτωνι τοῖσι ἑωυτῆς τέκνοισι, οἵ μιν ἐτίμησαν μεγάλως, τὴν θεὸν δοῦναι τὸ ἀνθρώπῳ τυχεῖν ἄριστον ἐστί. μετὰ ταύτην δὲ τὴν εὐχὴν ὡς ἔθυσάν τε καὶ εὐωχήθησαν, κατακοιμηθέντες ἐν αὐτῷ τῷ ἱρῷ οἱ νεηνίαι οὐκέτι ἀνέστησαν ἀλλʼ ἐν τέλεϊ τούτῳ ἔσχοντο. Ἀργεῖοι δὲ σφέων εἰκόνας ποιησάμενοι ἀνέθεσαν ἐς Δελφοὺς ὡς ἀριστῶν γενομένων.”'' None

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1.31 When Solon had provoked him by saying that the affairs of Tellus were so fortunate, Croesus asked who he thought was next, fully expecting to win second prize. Solon answered, “Cleobis and Biton. ,They were of Argive stock, had enough to live on, and on top of this had great bodily strength. Both had won prizes in the athletic contests, and this story is told about them: there was a festival of Hera in Argos, and their mother absolutely had to be conveyed to the temple by a team of oxen. But their oxen had not come back from the fields in time, so the youths took the yoke upon their own shoulders under constraint of time. They drew the wagon, with their mother riding atop it, traveling five miles until they arrived at the temple. ,When they had done this and had been seen by the entire gathering, their lives came to an excellent end, and in their case the god made clear that for human beings it is a better thing to die than to live. The Argive men stood around the youths and congratulated them on their strength; the Argive women congratulated their mother for having borne such children. ,She was overjoyed at the feat and at the praise, so she stood before the image and prayed that the goddess might grant the best thing for man to her children Cleobis and Biton, who had given great honor to the goddess. ,After this prayer they sacrificed and feasted. The youths then lay down in the temple and went to sleep and never rose again; death held them there. The Argives made and dedicated at Delphi statues of them as being the best of men.” '' None

8. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Augustus

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187

^244b Δωδώνῃ ἱέρειαι μανεῖσαι μὲν πολλὰ δὴ καὶ καλὰ ἰδίᾳ τε καὶ δημοσίᾳ τὴν Ἑλλάδα ἠργάσαντο, σωφρονοῦσαι δὲ βραχέα ἢ οὐδέν· καὶ ἐὰν δὴ λέγωμεν Σίβυλλάν τε καὶ ἄλλους, ὅσοι μαντικῇ χρώμενοι ἐνθέῳ πολλὰ δὴ πολλοῖς προλέγοντες εἰς τὸ μέλλον ὤρθωσαν, μηκύνοιμεν ἂν δῆλα παντὶ λέγοντες. τόδε μὴν ἄξιον ἐπιμαρτύρασθαι, ὅτι καὶ τῶν παλαιῶν οἱ τὰ ὀνόματα τιθέμενοι οὐκ αἰσχρὸν ἡγοῦντο οὐδὲ ὄνειδος μανίαν·'' None

^244b and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs, but few or none when they have been in their right minds; and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time. And it is worth while to adduce also the fact that those men of old who invented names thought that madness was neither shameful nor disgraceful;'' None

9. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Augustus

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187

10. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Augustus (Octavian) • Augustus, in art

Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 456; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 236

11. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Augustus (Octavian) • Augustus, as restorer of Rome • Augustus, as triumphator • Octavian

Found in books: Keith and Myers (2023), Vergil and Elegy. 41; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 221, 232, 236; Xinyue (2022), Politics and Divinization in Augustan Poetry, 47, 140

12. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Augustus • Augustus, Deification • Augustus, and panegyric • Augustus, and patronage • Augustus, and renewal of religion • Octavian • Pax Augusta • Virgil, and Octavian • honorific titles, Augustus as pater patriae • war, Octavian as warrior

Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 33, 66; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 96, 107; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 12, 190; Keith and Myers (2023), Vergil and Elegy. 35, 46; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 179

13. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Augustus, interest in athletics • Concordia Augusta • Octavian • Vespasian, and Augustus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 154, 157, 158, 161, 162, 165; Cairns (1989), Virgil's Augustan Epic. 90, 215; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 297; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 154, 157, 158, 161, 162, 165

14. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Augustus • Augustus, emperor • Rome, Temple of Divus Augustus, Victoria in

Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 58; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 40

15. Cicero, On Divination, 1.101, 2.98 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Astrology, after Augustus • Augustus • Augustus, Roman religion under • Augustus, and miracles • Octavian • Rome, Forum of Augustus • Rome, Temple of Divus Augustus, Victoria in

Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 196; Mueller (2002), Roman Religion in Valerius Maximus, 201; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 120; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 28, 296; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 252

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1.101 Saepe etiam et in proeliis Fauni auditi et in rebus turbidis veridicae voces ex occulto missae esse dicuntur; cuius generis duo sint ex multis exempla, sed maxuma: Nam non multo ante urbem captam exaudita vox est a luco Vestae, qui a Palatii radice in novam viam devexus est, ut muri et portae reficerentur; futurum esse, nisi provisum esset, ut Roma caperetur. Quod neglectum tum, cum caveri poterat, post acceptam illam maximam cladem expiatum est; ara enim Aio Loquenti, quam saeptam videmus, exadversus eum locum consecrata est. Atque etiam scriptum a multis est, cum terrae motus factus esset, ut sue plena procuratio fieret, vocem ab aede Iunonis ex arce extitisse; quocirca Iunonem illam appellatam Monetam. Haec igitur et a dis significata et a nostris maioribus iudicata contemnimus? ^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

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1.101 Again, we are told that fauns have often been heard in battle and that during turbulent times truly prophetic messages have been sent from mysterious places. Out of many instances of this class I shall give only two, but they are very striking. Not long before the capture of the city by the Gauls, a voice, issuing from Vestas sacred grove, which slopes from the foot of the Palatine Hill to New Road, was heard to say, the walls and gates must be repaired; unless this is done the city will be taken. Neglect of this warning, while it was possible to heed it, was atoned for after the supreme disaster had occurred; for, adjoining the grove, an altar, which is now to be seen enclosed with a hedge, was dedicated to Aius the Speaker. The other illustration has been reported by many writers. At the time of the earthquake a voice came from Junos temple on the citadel commanding that an expiatory sacrifice be made of a pregt sow. From this fact the goddess was called Juno the Adviser. Are we, then, lightly to regard these warnings which the gods have sent and our forefathers adjudged to be trustworthy? ^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

16. Cicero, De Finibus, 2.23, 5.1, 5.3 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Nero Claudius Caesar Augustus Germanicus • Rome, Temple of Divus Augustus, Victoria in • Rome, Temple of Divus Augustus, colossal statue of Apollo in

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 226; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 226; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 125; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65, 85

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2.23 \xa0"What then is the point of saying \'I\xa0should have no fault to find with them if they kept their desires within bounds\'? That is tantamount to saying \'I\xa0should not blame the profligate if they were not profligate.\' He might as well say he would not blame the dishonest either, if they were upright men. Here is our rigid moralist maintaining that sensuality is not in itself blameworthy! And I\xa0profess, Torquatus, on the hypothesis that pleasure is the Chief Good he is perfectly justified in thinking so. I\xa0should be sorry to picture to myself, as you are so fond of doing, debauchees who are sick at table, have to be carried home from dinner-parties, and next day gorge themselves again before they have recovered from the effects of the night before; men who, as the saying goes, have never seen either sunset or sunrise; men who run through their inheritance and sink into penury. None of us supposes that profligates of that description live pleasantly. No, but men of taste and refinement, with first-rate chefs and confectioners, fish, birds, game and the like of the choicest; careful of their digestion; with Wine in flask Decanted from a newâ\x80\x91broach\'d cask,\xa0.\xa0.\xa0. as Lucilius has it, Wine of tang bereft, All harshness in the strainer left; with the accompaniment of dramatic performances and their usual sequel, the pleasures apart from which Epicurus, as he loudly proclaims, does not what Good is; give them also beautiful boys to wait upon them, with drapery, silver, Corinthian bronzes, and the scene of the feast, the banqueting-room, all in keeping; take profligates of this sort; that these live well or enjoy happiness I\xa0will never allow. <' "^5.1 \xa0My dear Brutus, â\x80\x94 Once I\xa0had been attending a lecture of Antiochus, as I\xa0was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I\xa0loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a\xa0mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. <" ^5.3 \xa0"Perfectly true, Piso," rejoined Quintus. "I\xa0myself on the way here just now noticed yonder village of Colonus, and it brought to my imagination Sophocles who resided there, and who is as you know my great admiration and delight. Indeed my memory took me further back; for I\xa0had a vision of Oedipus, advancing towards this very spot and asking in those most tender verses, \'What place is this?\' â\x80\x94 a\xa0mere fancy no doubt, yet still it affected me strongly." "For my part," said Pomponius, "you are fond of attacking me as a devotee of Epicurus, and I\xa0do spend much of my time with Phaedrus, who as you know is my dearest friend, in Epicurus\'s Gardens which we passed just now; but I\xa0obey the old saw: I\xa0\'think of those that are alive.\' Still I\xa0could not forget Epicurus, even if I\xa0wanted; the members of our body not only have pictures of him, but even have his likeness on their drinking-cups and rings." <'' None

17. Cicero, On The Ends of Good And Evil, 2.23, 5.1, 5.3 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Nero Claudius Caesar Augustus Germanicus • Rome, Temple of Divus Augustus, Victoria in • Rome, Temple of Divus Augustus, colossal statue of Apollo in

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 226; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 226; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 125; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65, 85

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2.23 quid ergo attinet dicere: 'Nihil haberem, quod reprehenderem, si finitas cupiditates haberent'? hoc est dicere: Non reprehenderem asotos, si non essent asoti. isto modo ne improbos quidem, si essent boni viri. hic homo severus luxuriam ipsam per se reprehendendam non putat, et hercule, Torquate, ut verum loquamur, si summum bonum voluptas est, rectissime non putat. Noli noli Se. nolui N nolim rell. codd. enim mihi fingere asotos, ut soletis, qui in mensam vomant, et qui de conviviis auferantur crudique postridie se rursus ingurgitent, qui solem, ut aiunt, nec occidentem umquam viderint nec orientem, qui consumptis patrimoniis egeant. nemo nostrum istius generis asotos iucunde putat vivere. mundos, elegantis, optimis cocis, pistoribus, piscatu, aucupio, venatione, his omnibus exquisitis, vitantes cruditatem, quibus vinum quibus vinum et q. s. cf. Lucilii carm. rell. rec. Marx. I p. 78, II p. 366 sq. defusum e pleno sit chrysizon, chrysizon Marx.; hirsizon A hrysizon vel heysizon B hrysizon E hyrsi|hon R hyrsizon N hrysiron V ut ait Lucilius, cui nihildum situlus et nihildum situlus et (situlus = situla, sitella) Se. nihil (nichil BE) dum sit vis et ABE nichil dum sit viset R nichil dempsit (e vid. corr. ex u, psit in ras. ) vis (post s ras.) et (in ras.) N nichil dempsit vis et V sacculus sacculus ABE saculos V sarculos R, N (a ex corr. m. alt., r superscr. ab alt. m. ) abstulerit, adhibentis ludos et quae sequuntur, illa, quibus detractis clamat Epicurus se nescire quid sit bonum; adsint etiam formosi pueri, qui ministrent, respondeat his vestis, argentum, Corinthium, locus ipse, aedificium—hos ergo ergo BER ego ANV asotos bene quidem vivere aut aut at BE beate numquam dixerim." ^5.1 Cum audissem audivissem ER Antiochum, Brute, ut solebam, solebam Vict. solebat cum M. Pisone in eo gymnasio, quod Ptolomaeum vocatur, unaque nobiscum Q. frater et T. Pomponius Luciusque Cicero, frater noster cognatione patruelis, amore germanus, constituimus inter nos ut ambulationem postmeridianam conficeremus in Academia, maxime quod is locus ab omni turba id temporis vacuus esset. itaque ad tempus ad Pisonem omnes. inde sermone vario sex illa a Dipylo stadia confecimus. cum autem venissemus in Academiae non sine causa nobilitata spatia, solitudo erat ea, quam volueramus. ^5.3 Tum Quintus: Est plane, Piso, ut dicis, inquit. nam me ipsum huc modo venientem convertebat ad sese Coloneus ille locus, locus lucus Valckenarius ad Callimach. p. 216 cf. Va. II p. 545 sqq. cuius incola Sophocles ob oculos versabatur, quem scis quam admirer quamque eo delecter. me quidem ad altiorem memoriam Oedipodis huc venientis et illo mollissimo carmine quaenam essent ipsa haec hec ipsa BE loca requirentis species quaedam commovit, iiter scilicet, sed commovit tamen. Tum Pomponius: At ego, quem vos ut deditum Epicuro insectari soletis, sum multum equidem cum Phaedro, quem unice diligo, ut scitis, in Epicuri hortis, quos modo praeteribamus, praeteribamus edd. praeteriebamus sed veteris proverbii admonitu vivorum memini, nec tamen Epicuri epicureum Non. licet oblivisci, si cupiam, cuius imaginem non modo in tabulis nostri familiares, sed etiam in poculis et in anulis nec tamen ... anulis habent Non. p. 70 anulis anellis Non. anelis R ambus anulis V habent. habebant Non.'" None

18. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus, as triumphator • Octavian • deification, of Octavian • triumphus, Augustus’ triple triumph

Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 52; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 140

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2.62 Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. '' None

19. Cicero, On Duties, 1.85 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38

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1.85 Omnino qui rei publicae praefuturi sunt, duo Platonis praecepta teneant, unum, ut utilitatem civium sic tueantur, ut, quaecumque agunt, ad eam referant obliti commodorum suorum, alterum, ut totum corpus rei publicae curent, ne, dum partem aliquam tuentur, reliquas deserant. Ut enim tutela, sic procuratio rei publicae ad eorum utilitatem, qui commissi sunt, non ad eorum, quibus commissa est, gerenda est. Qui autem parti civium consulunt, partem neglegunt, rem perniciosissimam in civitatem inducunt, seditionem atque discordiam; ex quo evenit, ut alii populares, alii studiosi optimi cuiusque videantur, pauci universorum.'' None

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1.85 \xa0Those who propose to take charge of the affairs of government should not fail to remember two of Plato's rules: first, to keep the good of the people so clearly in view that regardless of their own interests they will make their every action conform to that; second, to care for the welfare of the whole body politic and not in serving the interests of some one party to betray the rest. For the administration of the government, like the office of a trustee, must be conducted for the benefit of those entrusted to one's care, not of those to whom it is entrusted. Now, those who care for the interests of a part of the citizens and neglect another part, introduce into the civil service a dangerous element â\x80\x94 dissension and party strife. The result is that some are found to be loyal supporters of the democratic, others of the aristocratic party, and few of the nation as a whole. <"" None

20. Polybius, Histories, 6.53-6.54, 6.56.9 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Augustus (Roman emperor) • Augustus, Forum of • Augustus, building works • Augustus,his funeral • Augustus/Octavian, as object of public gaze • Augustus/Octavian, as performer of a public image • Augustus/Octavian, death and will • Octavian/Augustus • forum, of Augustus • funeral, of Augustus

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 137; Jenkyns (2013), God, Space, and City in the Roman Imagination, 49, 51; Pandey (2018), The Poetics of Power in Augustan Rome, 246; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106

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6.56.9 ἐμοί γε μὴν δοκοῦσι τοῦ πλήθους χάριν τοῦτο πεποιηκέναι.' ' None

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6.53 1. \xa0Whenever any illustrious man dies, he is carried at his funeral into the forum to the soâ\x80\x91called rostra, sometimes conspicuous in an upright posture and more rarely reclined.,2. \xa0Here with all the people standing round, a grown-up son, if he has left one who happens to be present, or if not some other relative mounts the rostra and discourses on the virtues and successful achievements of the dead.,3. \xa0As a consequence the multitude and not only those who had a part in these achievements, but those also who had none, when the facts are recalled to their minds and brought before their eyes, are moved to such sympathy that the loss seems to be not confined to the mourners, but a public one affecting the whole people.,4. \xa0Next after the interment and the performance of the usual ceremonies, they place the image of the departed in the most conspicuous position in the house, enclosed in a wooden shrine.,5. \xa0This image is a mask reproducing with remarkable fidelity both the features and complexion of the deceased.,6. \xa0On the occasion of public sacrifices they display these images, and decorate them with much care, and when any distinguished member of the family dies they take them to the funeral, putting them on men who seem to them to bear the closest resemblance to the original in stature and carriage.,7. \xa0These representatives wear togas, with a purple border if the deceased was a consul or praetor, whole purple if he was a censor, and embroidered with gold if he had celebrated a triumph or achieved anything similar.,8. \xa0They all ride in chariots preceded by the fasces, axes, and other insignia by which the different magistrates are wont to be accompanied according to the respective dignity of the offices of state held by each during his life;,9. \xa0and when they arrive at the rostra they all seat themselves in a row on ivory chairs. There could not easily be a more ennobling spectacle for a young man who aspires to fame and virtue.,10. \xa0For who would not be inspired by the sight of the images of men renowned for their excellence, all together and as if alive and breathing? What spectacle could be more glorious than this? ^6.54 1. \xa0Besides, he who makes the oration over the man about to be buried, when he has finished speaking of him recounts the successes and exploits of the rest whose images are present, beginning with the most ancient.,2. \xa0By this means, by this constant renewal of the good report of brave men, the celebrity of those who performed noble deeds is rendered immortal, while at the same time the fame of those who did good service to their country becomes known to the people and a heritage for future generations.,3. \xa0But the most important result is that young men are thus inspired to endure every suffering for public welfare in the hope of winning the glory that attends on brave men.,4. \xa0What I\xa0say is confirmed by the facts. For many Romans have voluntarily engaged in single combat in order to decide a battle, not a\xa0few have faced certain death, some in war to save the lives of the rest, and others in peace to save the republic.,5. \xa0Some even when in office have put their own sons to death contrary to every law or custom, setting a higher value on the interest of their country than on the ties of nature that bound them to their nearest and dearest.,6. \xa0Many such stories about many men are related in Roman history, but one told of a certain person will suffice for the present as an example and as a confirmation of what I\xa0say. ^6.56.9 \xa0My own opinion at least is that they have adopted this course for the sake of the common people. <'' None

21. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus, Res Gestae monumental text • Augustus, cognomen • Augustus,wears home spun garments • Rome, Temple of Divus Augustus, Victoria in

Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 61; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 52, 174

22. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus, policies regarding Italia • Octavian • Octavian, land legislation of • Rome, Temple of Divus Augustus, Victoria in • deification, of Octavian

Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 29; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 80, 101; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 56

23. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus, literary culture under • Augustus/Octavian, urban buildings / monuments • Julia (daughter of Augustus)

Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 154; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 7; Welch (2015), Tarpeia: Workings of a Roman Myth. 124

24. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Scriptores Historiae Augustae • Scriptores Historiae Augustae, Alexander Severus • Scriptores Historiae Augustae, and Christianity • Scriptores Historiae Augustae, real date of composition • cura, of Augustus

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 865; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 82

25. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Emperors and Egypt, Octavian-Augustus

Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 42; Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 66

26. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Agency, Augustus • Augustus • Augustus, as triumphator • Augustus, emperor • Augustus/Octavian, relation with the gods • Historia Augusta • Octavian • Rome, Temple of Divus Augustus, Victoria in • triumphus, Augustus’ triple triumph

Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 278; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 62; Pandey (2018), The Poetics of Power in Augustan Rome, 41; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 114; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 37; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 255; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 48; Van Nuffelen (2012), Orosius and the Rhetoric of History, 148; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 82

27. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Augustus, Emperor, 173 • Augustus, and Aeneas • Augustus, and reading • Augustus,builds and adorns Temple of Divus Julius • Augustus,his mausoleum • Augustus,his res gestae • Augustus/Octavian • Augustus/Octavian, relation with the gods • Julius Caesar Octavianus, C. (Octavian, later Augustus) • Octavian • Rome, Temple of Divus Augustus, Victoria in • accuses Caesar’s killers of parricide, letter to Octavian and Hirtius • libertas, augusta

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 266; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 142; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 173; Gorain (2019), Language in the Confessions of Augustine, 22; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 224; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 343; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 317; Pandey (2018), The Poetics of Power in Augustan Rome, 40; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 39, 117, 233; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 44; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 110

28. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Augustus, Augustan • Augustus/Octavian • Julius Caesar Octavianus, C. (Octavian, later Augustus) • Rome, Temple of Divus Augustus, Victoria in • accuses Caesar’s killers of parricide, letter to Octavian and Hirtius

Found in books: Bernabe et al. (2013), Redefining Dionysos, 544; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 142; Gorain (2019), Language in the Confessions of Augustine, 22; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 58; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 110

29. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Augustus, respects Brutus’ image • Domitian, as new Augustus • Rome, Temple of Divus Augustus, Victoria in

Found in books: Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 121; Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 155; Putnam et al. (2023), The Poetic World of Statius' Silvae, 263; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 32, 33, 40, 45, 46, 48, 49, 53, 54, 65, 155

30. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Augustus (Roman emperor) • Augustus, Divi filius • Augustus, Forum of • Augustus, Res Gestae • Augustus, and actors • Augustus, and pantomime • Augustus, and seating arrangements in theatres • Augustus, and theatre • Augustus, fond of Corinthian bronze • Augustus, worship of • Augustus,private collection of • Augustus,villa on Capri • Augustus/Octavian, early self-representations • Augustus/Octavian, relation with the gods • Horace, Quintus Horatius Flaccus, and Augustus • Julia (daughter of Augustus) • Octavian • banquet, and Augustus • pantomimes, and Augustus

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 106, 113; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 55, 59, 69, 147; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 91; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 183; Jenkyns (2013), God, Space, and City in the Roman Imagination, 50; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 343; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 141; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 161; Pandey (2018), The Poetics of Power in Augustan Rome, 47; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 102; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 114; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 70; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 80; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 65; Xinyue (2022), Politics and Divinization in Augustan Poetry, 35

31. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Augustus (previously Octavian), builds temple of Mars,, holds in absence

Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 146; Talbert (1984), The Senate of Imperial Rome, 151

32. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • cura, of Augustus

Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 49; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 87

33. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Livia (wife of Augustus)

Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 85, 147; Mueller (2002), Roman Religion in Valerius Maximus, 205

34. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Agrippa (Marcus Vipsanius), Augustus and • Augustus • Octavian, and Jewish custom of collecting money • Octavian, in Cilicia • temple, based on grants by Augustus and Agrippa

Found in books: Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 180; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 17, 91, 96

35. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Octavian (Gaius Julius Caesar Octavianus) • pax Augusta, Pharsalus, battle of

Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 214; Xinyue (2022), Politics and Divinization in Augustan Poetry, 14, 15

36. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus, emperor • Augustus, emperor (

Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 71; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 76

37. Catullus, Poems, 64.13-64.14 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Vespasian, and Augustus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 165; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 165

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64.13 While the oar-tortured wave with spumy whiteness was blanching, ^64.14 Surged from the deep abyss and hoar-capped billows the face'' None

38. Diodorus Siculus, Historical Library, 4.40.1-4.40.3, 4.42, 4.49.3-4.49.7 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Vespasian, and Augustus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 157, 158; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 157, 158

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4.40.1 \xa0As for the Argonauts, since Heracles joined them in their campaign, it may be appropriate to speak of them in this connection. This is the account which is given: â\x80\x94 Jason was the son of Aeson and the nephew through his father of Pelias, the king of the Thessalians, and excelling as he did above those of his years in strength of body and nobility of spirit he was eager to accomplish a deed worthy of memory. ^4.40.2 \xa0And since he observed that of the men of former times Perseus and certain others had gained glory which was held in everlasting remembrance from the campaigns which they had waged in foreign lands and the hazard attending the labours they had performed, he was eager to follow the examples they had set. As a consequence he revealed his undertaking to the king and quickly received his approval. It was not so much that Pelias was eager to bring distinction to the youth that he hoped that in the hazardous expeditions he would lose his life; ^4.40.3 \xa0for he himself had been deprived by nature of any male children and was fearful that his brother, with his son to aid him, would make an attempt upon the kingdom. Hiding, however, this suspicion and promising to supply everything which would be needed for the expedition, he urged Jason to undertake an exploit by sailing to Colchis after the renowned golden-fleeced skin of the ram.' "^4.42 1. \xa0After they had sailed from Iolcus, the account continues, and had gone past Athos and Samothrace, they encountered a storm and were carried to Sigeium in the Troad. When they disembarked there, it is said, they discovered a maiden bound in chains upon the shore, the reason for it being as follows.,2. \xa0Poseidon, as the story runs, became angry with Laomedon the king of Troy in connection with the building of its walls, according to the mythical story, and sent forth from the sea a monster to ravage the land. By this monster those who made their living by the seashore and the farmers who tilled the land contiguous to the sea were being surprised and carried off. Furthermore, a pestilence fell upon the people and a total destruction of their crops, so that all the inhabitants were at their wits' end because of the magnitude of what had befallen them.,3. \xa0Consequently the common crowd gathered together into an assembly and sought for a deliverance from their misfortunes, and the king, it is said, dispatched a mission to Apollo to inquire of the god respecting what had befallen them. When the oracle, then, became known, which told that the cause was the anger of Poseidon and that only then would it cease when the Trojans should of their free will select by lot one of their children and deliver him to the monster for his food, although all the children submitted to the lot, it fell upon the king's daughter HesionÃª.,4. \xa0Consequently Laomedon was constrained by necessity to deliver the maiden and to leave her, bound in chains, upon the shore.,5. \xa0Here Heracles, when he had disembarked with the Argonauts and learned from the girl of her sudden change of fortune, rent asunder the chains which were about her body and going up to the city made an offer to the king to slay the monster.,6. \xa0When Laomedon accepted the proposal and promised to give him as his reward his invincible mares, Heracles, they say, did slay the monster and HesionÃª was given the choice either to leave her home with her saviour or to remain in her native land with her parents. The girl, then, chose to spend her life with the stranger, not merely because she preferred the benefaction she had received to the ties of kinship, but also because she feared that a monster might again appear and she be exposed by citizens to the same fate as that from which she had just escaped.,7. \xa0As for Heracles, after he had been splendidly honoured with gifts and the appropriate tokens of hospitality, he left HesionÃª and the mares in keeping with Laomedon, having arranged that after he had returned from Colchis, he should receive them again; he then set sail with all haste in the company of the Argonauts to accomplish the labour which lay before them." ^4.49.3 \xa0After this they put out to sea, and after sailing through the Propontis and Hellespont they landed at the Troad. Here, when Heracles dispatched to the city his brother Iphiclus and Telamon to demand back both the mares and HesionÃª, Laomedon, it is said, threw the ambassadors into prison and planned to lay an ambush for the other Argonauts and encompass their death. He had the rest of his sons as willing aids in the deed, but Priam alone opposed it; for he declared that Laomedon should observe justice in his dealings with the strangers and should deliver to them both his sister and the mares which had been promised. ^4.49.4 \xa0But when no one paid any heed to Priam, he brought two swords to the prison, they say, and gave them secretly to Telamon and his companions, and by disclosing the plan of his father he became the cause of their deliverance. ^4.49.5 \xa0For immediately Telamon and his companions slew such of the guards as offered resistance, and fleeing to the sea gave the Argonauts a full account of what had happened. Accordingly, these got ready for battle and went out to meet the forces which were pouring out of the city with the king. ^4.49.6 \xa0There was a sharp battle, but their courage gave the chieftains the upper hand, and Heracles, the myths report, performed the bravest feats of them all; for he slew Laomedon, and taking the city at the first assault he punished those who were parties with the king to the plot, but to Priam, because of the spirit of justice he had shown, he gave the kingship, entered into a\xa0league of friendship with him, and then sailed away in company with the Argonauts. ^4.49.7 \xa0But certain of the ancient poets have handed down the account that Heracles took Troy, not with the aid of the Argonauts, but on a campaign of his own with six ships, in order to get the mares; and Homer also adds his witness to this version in the following lines: Aye, what a man, they say, was Heracles In might, my father he, steadfast, with heart of lion, who once came here to carry off The mares of King Laomedon, with but Six ships and scantier men, yet sacked he then The city of proud Ilium, and made Her streets bereft. '' None

39. Dionysius of Halycarnassus, Roman Antiquities, 2.71, 4.62, 4.62.5, 7.72 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus • Augustus, and Actian Games • Rome, Temple of Divus Augustus, Victoria in • flamen of Augustus, dialis • honorific titles, of Augustus

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 119; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 65, 67; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 196; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 162; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 225; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 31, 61

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2.71 1. \xa0Among the vast number of bucklers which both the Salii themselves bear and some of their servants carry suspended from rods, they say there is one that fell from heaven and was found in the palace of Numa, though no one had brought it thither and no buckler of that shape had ever before been known among the Italians; and that for both these reasons the Romans concluded that this buckler had been sent by the gods.,2. \xa0They add that Numa, desiring that it should be honoured by being carried through the city on holy days by the most distinguished young men and that annual sacrifices should be offered to it, but at the same time being fearful both of the plot of his enemies and of its disappearance by theft, caused many other bucklers to be made resembling the one which fell from heaven, Mamurius, an artificer, having undertaken the work; so that, as a result of the perfect resemblance of the man-made imitations, the shape of the buckler sent by the gods was rendered inconspicuous and difficult to be distinguished by those who might plot to possess themselves of it.,3. \xa0This dancing after the manner of the Curetes was a native institution among the Romans and was held in great honour by them, as I\xa0gather from many other indications and especially from what takes place in their processions both in the Circus and in the theatres.,4. \xa0For in all of them young men clad in handsome tunics, with helmets, swords and bucklers, march in file. These are the leaders of the procession and are called by the Romans, from a game of which the Lydians seem to have been the inventors, ludiones; they show merely a certain resemblance, in my opinion, to the Salii, since they do not, like the Salii, do any of the things characteristic of the Curetes, either in their hymns or dancing. And it was necessary that the Salii should be free men and native Romans and that both their fathers and mothers should be living; whereas the others are of any condition whatsoever. But why should\xa0I say more about them? ' "^4.62.5 \xa0Since the expulsion of the kings, the commonwealth, taking upon itself the guarding of these oracles, entrusts the care of them to persons of the greatest distinction, who hold this office for life, being exempt from military service and from all civil employments, and it assigns public slaves to assist them, in whose absence the others are not permitted to inspect the oracles. In short, there is no possession of the Romans, sacred or profane, which they guard so carefully as they do the Sibylline oracles. They consult them, by order of the senate, when the state is in the grip of party strife or some great misfortune has happened to them in war, or some important prodigies and apparitions have been seen which are difficult of interpretation, as has often happened. These oracles till the time of the Marsian War, as it was called, were kept underground in the temple of Jupiter Capitolinus in a stone chest under the guard of ten men. <' "^4.62 1. \xa0It is said that during the reign of Tarquinius another very wonderful piece of good luck also came to the Roman state, conferred upon it by the favour of some god or other divinity; and this good fortune was not of short duration, but throughout the whole existence of the country it has often saved it from great calamities.,2. \xa0A\xa0certain woman who was not a native of the country came to the tyrant wishing to sell him nine books filled with Sibylline oracles; but when Tarquinius refused to purchase the books at the price she asked, she went away and burned three of them. And not long afterwards, bringing the remaining six books, she offered to sell them for the same price. But when they thought her a fool and mocked at her for asking the same price for the smaller number of books that she had been unable to get for even the larger number, she again went away and burned half of those that were left; then, bringing the remaining books, she asked the same amount of money for these.,3. \xa0Tarquinius, wondering at the woman's purpose, sent for the augurs and acquainting them with the matter, asked them what he should do. These, knowing by certain signs that he had rejected a god-sent blessing, and declaring it to be a great misfortune that he had not purchased all the books, directed him to pay the woman all the money she asked and to get the oracles that were left.,4. \xa0The woman, after delivering the books and bidding him take great care of them, disappeared from among men. Tarquinius chose two men of distinction from among the citizens and appointing two public slaves to assist them, entrusted to them the guarding of the books; and when one of these men, named Marcus Atilius, seemed to have been faithless to his trust and was informed upon by one of the public slaves, he ordered him to be sewed up in a leather bag and thrown into the sea as a parricide.,5. \xa0Since the expulsion of the kings, the commonwealth, taking upon itself the guarding of these oracles, entrusts the care of them to persons of the greatest distinction, who hold this office for life, being exempt from military service and from all civil employments, and it assigns public slaves to assist them, in whose absence the others are not permitted to inspect the oracles. In short, there is no possession of the Romans, sacred or profane, which they guard so carefully as they do the Sibylline oracles. They consult them, by order of the senate, when the state is in the grip of party strife or some great misfortune has happened to them in war, or some important prodigies and apparitions have been seen which are difficult of interpretation, as has often happened. These oracles till the time of the Marsian War, as it was called, were kept underground in the temple of Jupiter Capitolinus in a stone chest under the guard of ten men.,6. \xa0But when the temple was burned after the close of the one\xa0hundred and seventy-third Olympiad, either purposely, as some think, or by accident, these oracles together with all the offerings consecrated to the god were destroyed by the fire. Those which are now extant have been scraped together from many places, some from the cities of Italy, others from Erythrae in Asia (whither three envoys were sent by vote of the senate to copy them), and others were brought from other cities, transcribed by private persons. Some of these are found to be interpolations among the genuine Sibylline oracles, being recognized as such by means of the soâ\x80\x91called acrostics. In all this I\xa0am following the account given by Terentius Varro in his work on religion. " ^7.72 1. \xa0Before beginning the games the principal magistrates conducted a procession in honour of the gods from the Capitol through the Forum to the Circus Maximus. Those who led the procession were, first, the Romans' sons who were nearing manhood and were of an age to bear a part in this ceremony, who rode on horseback if their fathers were entitled by their fortunes to be knights, while the others, who were destined to serve in the infantry, went on foot, the former in squadrons and troops, and the latter in divisions and companies, as if they were going to school; this was done in order that strangers might see the number and beauty of the youths of the commonwealth who were approaching manhood.,2. \xa0These were followed by charioteers, some of whom drove four horses abreast, some two, and others rode unyoked horses. After them came the contestants in both the light and the heavy games, their whole bodies naked except their loins. This custom continued even to my time at Rome, as it was originally practised by the Greeks; but it is now abolished in Greece, the Lacedaemonians having put an end to it.,3. \xa0The first man who undertook to strip and ran naked at Olympia, at the fifteenth Olympiad, was Acanthus the Lacedaemonian. Before that time, it seems, all the Greeks had been ashamed to appear entirely naked in the games, as Homer, the most credible and the most ancient of all witnesses, shows when he represents the heroes as girding up their loins. At any rate, when he is describing the wrestling-match of Aias and Odysseus at the funeral of Patroclus, he says: And then the twain with loins well girt stepped forth Into the lists. ,4. \xa0And he makes this still plainer in the Odyssey upon the occasion of the boxing-match between Irus and Odysseus, in these verses: He spake, and all approved; Odysseus then His rags girt round his loins, and showed his thighs So fair and stout; broad shoulders too and chest And brawny arms there stood revealed. And when he introduces the beggar as no longer willing to engage but declining the combat through fear, he says: They spake, and Irus' heart was sorely stirred; Yet even so the suitors girt his loins By force and led him forward. Thus it is plain that the Romans, who preserve this ancient Greek custom to this day, did not learn it from us afterwards nor even change it in the course of time, as we have done.,5. \xa0The contestants were followed by numerous bands of dancers arranged in three divisions, the first consisting of men, the second of youths, and the third of boys. These were accompanied by flute-players, who used ancient flutes that were small and short, as is done even to this day, and by lyre-players, who plucked ivory lyres of seven strings and the instruments called barbita. The use of these has ceased in my time among the Greeks, though traditional with them, but is preserved by the Romans in all their ancient sacrificial ceremonies.,6. \xa0The dancers were dressed in scarlet tunics girded with bronze cinctures, wore swords suspended at their sides, and carried spears of shorter than average length; the men also had bronze helmets adorned with conspicuous crests and plumes. Each group was led by one man who gave the figures of the dance to the rest, taking the lead in representing their warlike and rapid movements, usually in the proceleusmatic rhythms.,7. \xa0This also was in fact a very ancient Greek institution â\x80\x94 I\xa0mean the armed dance called the Pyrrhic â\x80\x94 whether it was Athena who first began to lead bands of dancers and to dance in arms over the destruction of the Titans in order to celebrate the victory by this manifestation of her joy, or whether it was the Curetes who introduced it still earlier when, acting as nurses to Zeus, they strove to amuse him by the clashing of arms and the rhythmic movements of their limbs, as the legend has it.,8. \xa0The antiquity of this dance also, as one native to the Greeks, is made clear by Homer, not only in many other places, but particularly in describing the fashioning of the shield which he says Hephaestus presented to Achilles. For, having represented on it two cities, one blessed with peace, the other suffering from war, in the one on which he bestows the happier fate, describing festivals, marriages, and merriment, as one would naturally expect, he says among other things: Youths whirled around in joyous dance, with sound of flute and harp; and, standing at their doors, Admiring women on the pageant gazed. ,9. \xa0And again, in describing another Cretan band of dancers, consisting of youths and maidens, with which the shield was adorned, he speaks in this manner: And on it, too, the famous craftsman wrought, With cunning workmanship, a dancing-floor, Like that which Daedalus in Cnossus wide For fair-haired AriadnÃª shaped. And there Bright youths and many-suitored maidens danced While laying each on other's wrists their hands. And in describing the dress of these dancers, in order to show us that the males danced in arms, he says: The maidens garlands wore, the striplings swords of gold, which proudly hung from silver belts. And when he introduces the leaders of the dance who gave the rhythm to the rest and began it, he writes: And great the throng which stood about the dance, Enjoying it; and tumblers twain did whirl Amid the throng as prelude to the song. ,10. \xa0But it is not alone from the warlike and serious dance of these bands which the Romans employed in their sacrificial ceremonies and processions that one may observe their kinship to the Greeks, but also from that which is of a mocking and ribald nature. For after the armed dancers others marched in procession impersonating satyrs and portraying the Greek dance called sicinnis. Those who represented Sileni were dressed in shaggy tunics, called by some chortaioi, and in mantles of flowers of every sort; and those who represented satyrs wore girdles and goatskins, and on their heads manes that stood upright, with other things of like nature. These mocked and mimicked the serious movements of the others, turning them into laughter-provoking performances.,11. \xa0The triumphal entrances also show that raillery and fun-making in the manner of satyrs were an ancient practice native to the Romans; for the soldiers who take part in the triumphs are allowed to satirise and ridicule the most distinguished men, including even the generals, in the same manner as those who ride in procession in carts at Athens; the soldiers once jested in prose as they clowned, but now they sing improvised verses.,12. \xa0And even at the funerals of illustrious persons I\xa0have seen, along with the other participants, bands of dancers impersonating satyrs who preceded the bier and imitated in their motions the dance called sicinnis, and particularly at the funerals of the rich. This jesting and dancing in the manner of satyrs, then, was not the invention either of the Ligurians, of the Umbrians, or of any other barbarians who dwelt in Italy, but of the Greeks; but I\xa0fear I\xa0should prove tiresome to some of my readers if I\xa0endeavoured to confirm by more arguments a thing that is generally conceded.,13. \xa0After these bands of dancers came a throng of lyre-players and many flute-players, and after them the persons who carried the censers in which perfumes and frankincense were burned along the whole route of the procession, also the men who bore the show-vessels made of silver and gold, both those that were sacred owing to the gods and those that belonged to the state. Last of all in the procession came the images of the gods, borne on men's shoulders, showing the same likenesses as those made by the Greeks and having the same dress, the same symbols, and the same gifts which tradition says each of them invented and bestowed on mankind. These were the images not only of Jupiter, Juno, Minerva, Neptune, and of the rest whom the Greeks reckon among the twelve gods, but also of those still more ancient from whom legend says the twelve were sprung, namely, Saturn, Ops, Themis, Latona, the Parcae, MnemosynÃª, and all the rest to whom temples and holy places are dedicated among the Greeks; and also of those whom legend represents as living later, after Jupiter took over the sovereignty, such as Proserpina, Lucina, the Nymphs, the Muses, the Seasons, the Graces, Liber, and the demigods whose souls after they had left their mortal bodies are said to have ascended to Heaven and to have obtained the same honours as the gods, such as Hercules, Aesculapius, Castor and Pollux, Helen, Pan, and countless others.,14. \xa0Yet if those who founded Rome and instituted this festival were barbarians, how could they properly worship all the gods and other divinities of the Greeks and scorn their own ancestral gods? Or let someone show us any other people besides the Greeks among whom these rites are traditional, and then let him censure this demonstration as unsound.,15. \xa0After the procession was ended the consuls and the priests whose function it was presently sacrificed oxen; and the manner of performing the sacrifices was the same as with us. For after washing their hands they purified the victims with clear water and sprinkled corn on their heads, after which they prayed and then gave orders to their assistants to sacrifice them. Some of these assistants, while the victim was still standing, struck it on the temple with a club, and others received it upon the sacrificial knives as it fell. After this they flayed it and cut it up, taking off a piece from each of the inwards and also from every limb as a first-offering, which they sprinkled with grits of spelt and carried in baskets to the officiating priests. These placed them on the altars, and making a fire under them, poured wine over them while they were burning.,16. \xa0It is easy to see from Homer's poems that every one of these ceremonies was performed according to the customs established by the Greeks with reference to sacrifices. For he introduces the heroes washing their hands and using barley grits, where he said: Then washed their hands and took up barley-grains. And also cutting off the hair from the head of the victim and placing it on the fire, writing thus: And he, the rite beginning, cast some hairs, Plucked from the victim's head, upon the fire. He also represents them as striking the foreheads of the victims with clubs and stabbing them when they had fallen, as at the sacrifice of Eumaeus: Beginning then the rite, with limb of oak\xa0â\x80\x94 One he had left when cleaving wood â\x80\x94 he smote The boar, which straightway yielded up his life; And next his throat they cut and singed his hide. ,17. \xa0And also at taking the first offerings from the inwards and from the limbs as well and sprinkling them with barley-meal and burning them upon the altars, as at that same sacrifice: Then made the swineherd slices of raw meat, Beginning with a cut from every limb, And wrapping them in rich fat, cast them all Upon the fire, first sprinkling barley-meal. ,18. \xa0These rites I\xa0am acquainted with from having seen the Romans perform them at their sacrifices even in my time; and contented with this single proof, I\xa0have become convinced that the founders of Rome were not barbarians, but Greeks who had come together out of many places. It is possible, indeed, that some barbarians also may observe a\xa0few customs relating to sacrifices and festivals in the same manner as the Greeks, but that they should do everything in the same way is hard to believe. It now remains for me to give a brief account of the games which the Romans performed after the procession. The first was a race of four-horse chariots, two-horse chariots, and of unyoked horses, as has been the custom among the Greeks, both anciently at Olympia and down to the present."' None

40. Horace, Sermones, 1.2, 1.5-1.6, 1.8-1.9, 1.10.81, 2.1, 2.6.10-2.6.13, 2.6.15 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Antony, Mark (triumvir), rapprochement with Octavian • Augustus • Augustus, Res Gestae • Augustus, and patronage • Augustus, and revenge • Augustus, as Heracles • Augustus, as character in Jonson’s Poetaster • Augustus, as legal authority • Augustus, mortality • Augustus, policy • Augustus, veiled allusions to • Jonson, Ben, and Suetonius’ Life of the Deified Augustus • Octavian (later Emperor Augustus) • Octavian, rapprochement with Antony • Octavian,, and land expropriations • Varius Rufus (poet), paid by Augustus • temples, Augustus’ restoration of

Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 147, 150; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 220, 227; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 103, 109, 111; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 61, 67; Keane (2015), Juvenal and the Satiric Emotions, 7; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 656; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 166; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 326, 329; Xinyue (2022), Politics and Divinization in Augustan Poetry, 68, 86, 87, 137, 138, 196; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 6

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1.2 However, since I observe a considerable number of people giving ear to the reproaches that are laid against us by those who bear ill will to us, and will not believe what I have written concerning the antiquity of our nation, while they take it for a plain sign that our nation is of a late date, because they are not so much as vouchsafed a bare mention by the most famous historiographers among the Grecians, ^1.2 Moreover, he attests that we Jews, went as auxiliaries along with king Alexander, and after him with his successors. I will add farther what he says he learned when he was himself with the same army, concerning the actions of a man that was a Jew. His words are these:— ^1.2 for if we remember, that in the beginning the Greeks had taken no care to have public records of their several transactions preserved, this must for certain have afforded those that would afterward write about those ancient transactions, the opportunity of making mistakes, and the power of making lies also; ^1.5 Afterward I got leisure at Rome; and when all my materials were prepared for that work, I made use of some persons to assist me in learning the Greek tongue, and by these means I composed the history of those transactions; and I was so well assured of the truth of what I related, that I first of all appealed to those that had the supreme command in that war, Vespasian and Titus, as witnesses for me, ^1.5 I shall also endeavor to give an account of the reasons why it hath so happened, that there hath not been a great number of Greeks who have made mention of our nation in their histories. I will, however, bring those Grecians to light who have not omitted such our history, for the sake of those that either do not know them, or pretend not to know them already.

1.6 2. And now, in the first place, I cannot but greatly wonder at those men who suppose that we must attend to none but Grecians, when we are inquiring about the most ancient facts, and must inform ourselves of their truth from them only, while we must not believe ourselves nor other men; for I am convinced that the very reverse is the truth of the case. I mean this,—if we will not be led by vain opinions, but will make inquiry after truth from facts themselves; ^1.6 12. As for ourselves, therefore, we neither inhabit a maritime country, nor do we delight in merchandise, nor in such a mixture with other men as arises from it; but the cities we dwell in are remote from the sea, and having a fruitful country for our habitation, we take pains in cultivating that only. Our principal care of all is this, to educate our children well; and we think it to be the most necessary business of our whole life to observe the laws that have been given us, and to keep those rules of piety that have been delivered down to us. ^1.8 However, they acknowledge themselves so far, that they were the Egyptians, the Chaldeans, and the Phoenicians (for I will not now reckon ourselves among them) that have preserved the memorials of the most ancient and most lasting traditions of mankind; ^1.8 When this man had reigned thirteen years, after him reigned another, whose name was Beon, for forty-four years; after him reigned another, called Apachnas, thirty-six years and seven months; after him Apophis reigned sixty-one years, and then Jonias fifty years and one month; ^1.9 but that, as they were in fear of the Assyrians, who had then the dominion over Asia, they built a city in that country which is now called Judea, and that large enough to contain this great number of men, and called it Jerusalem.” ^1.9 for almost all these nations inhabit such countries as are least subject to destruction from the world about them; and these also have taken especial care to have nothing omitted of what was remarkably done among them; but their history was esteemed sacred, and put into public tables, as written by men of the greatest wisdom they had among them; ^2.1 1. In the former book, most honored Epaphroditus, I have demonstrated our antiquity, and confirmed the truth of what I have said, from the writings of the Phoenicians, and Chaldeans, and Egyptians. I have, moreover, produced many of the Grecian writers, as witnesses thereto. I have also made a refutation of Manetho and Cheremon, and of certain others of our enemies. ^2.1 Or how is it possible that all the Jews should get together to these sacrifices, and the entrails of one man should be sufficient for so many thousands to taste of them, as Apion pretends? Or why did not the king carry this man, whosoever he was, and whatsoever was his name (which is not set down in Apion’s book), ^2.1 for in his third book, which relates to the affairs of Egypt, he speaks thus:—“I have heard of the ancient men of Egypt, that Moses was of Heliopolis, and that he thought himself obliged to follow the customs of his forefathers, and offered his prayers in the open air, towards the city walls; but that he reduced them all to be directed towards the sun-rising, which was agreeable to the situation of Heliopolis; ^2.6.10 However, it is not a very easy thing to go over this man’s discourse, nor to know plainly what he means; yet does he seem, amidst a great confusion and disorder in his falsehoods, to produce, in the first place, such things as resemble what we have examined already, and relate to the departure of our forefathers out of Egypt; ^2.6.10 nay, when last of all Caesar had taken Alexandria, she came to that pitch of cruelty, that she declared she had some hope of preserving her affairs still, in case she could kill the Jews, though it were with her own hand; to such a degree of barbarity and perfidiousness had she arrived; and doth any one think that we cannot boast ourselves of any thing, if, as Apion says, this queen did not at a time of famine distribute wheat among us? ^2.6.15 nay, when last of all Caesar had taken Alexandria, she came to that pitch of cruelty, that she declared she had some hope of preserving her affairs still, in case she could kill the Jews, though it were with her own hand; to such a degree of barbarity and perfidiousness had she arrived; and doth any one think that we cannot boast ourselves of any thing, if, as Apion says, this queen did not at a time of famine distribute wheat among us? ' ' None

41. Ovid, Ars Amatoria, 1.31-1.34, 1.77, 1.89, 1.131, 1.143-1.146, 1.203, 1.217-1.228, 2.277 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus • Augustus (Roman emperor) • Augustus, C. Iulius Caesar Octavianus • Augustus, as audience • Augustus, dedicatee of De architectura • Augustus, policy • Augustus,dedicates Portico ad Nationes • Augustus,his funeral • Augustus/Octavian, as author and builder • Augustus/Octavian, as collective construction • Augustus/Octavian, as pater patriae • Augustus/Octavian, as performer of a public image • Augustus/Octavian, as reader • Augustus/Octavian, constitutional status of • Augustus/Octavian, need for presence across empire • Augustus/Octavian, power of • Augustus/Octavian, relation with Caesar • Augustus/Octavian, relation with the gods • Emperors and Egypt, Octavian-Augustus • Octavian • Vitruvius, and Augustus • audience, Augustus as • divine support, of Caesar Augustus • domus Augusta

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 24, 41; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 101; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 120; Keith and Myers (2023), Vergil and Elegy. 63, 117, 312; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 36, 205; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 34; Pandey (2018), The Poetics of Power in Augustan Rome, 117, 173, 174, 177, 179, 180, 181, 183, 212, 214, 215, 223; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 334, 477, 480, 481; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 58; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 21, 206; 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, 95

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1.31 Este procul, vittae tenues, insigne pudoris, ^1.32 rend= ^1.33 Nos venerem tutam concessaque furta canemus, ^1.77 Nec fuge linigerae Memphitica templa iuvencae: ^1.89 Sed tu praecipue curvis venare theatris: ^1.131 Romule, militibus scisti dare commoda solus: ^1.143 Hic tibi quaeratur socii sermonis origo, ^1.145 Cuius equi veniant, facito, studiose, requiras: ^1.217 Spectabunt laeti iuvenes mixtaeque puellae, ^1.219 Atque aliqua ex illis cum regum nomina quaeret, ^1.221 Omnia responde, nec tantum siqua rogabit; ^1.223 Hic est Euphrates, praecinctus harundine frontem: ^1.225 Hos facito Armenios; haec est Danaëia Persis: ^1.227 Ille vel ille, duces; et erunt quae nomina dicas, ^1.228 rend=' ' None

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1.31 Nor Clio , nor her sisters, have I seen,' "^1.32 As Hesiod saw them on the shady green: Ovid names Clio only, of all the nine, in this place. The fable tells us, she and her sisters were born of Jupiter 's caresses of Mnemosyne, that is, memory." '^1.33 Experience makes my work a truth so tried, ^1.34 You may believe; and Venus be my guide. It has been before observed, that Ovid invokes the goddess of love to assist his song, as Lucretius does the same divinity for his world of nature, as being the mother of all generations, and all productions. ^1.77 The cruel father urging his commands. ^1.89 From whence the noisy combatants are heard.' "^1.131 The martial crew, like soldiers, ready press'd," ^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, ^1.217 Bacchus a boy, yet like a hero fought,' "^1.218 And early spoils from conquer'd India brought." "^1.219 Thus you your father's troops shall lead to fight," "^1.220 And thus shall vanquish in your father's right." '^1.221 These rudiments you to your lineage owe; ^1.222 Born to increase your titles as you grow. ^1.223 Brethren you had, revenge your brethren slain; ^1.224 You have a father, and his rights maintain.' "^1.225 Arm'd by your country's parent and your own," '^1.226 Redeem your country and restore his throne. ^1.227 Your enemies assert an impious cause; ^1.228 You fight both for divine and human laws.' ' None

42. Ovid, Fasti, 1.1-1.3, 1.6, 1.9, 1.13-1.15, 1.19-1.20, 1.25, 1.31, 1.45-1.55, 1.63, 1.79-1.82, 1.85-1.86, 1.102-1.103, 1.113, 1.117, 1.156, 1.223, 1.260-1.261, 1.277, 1.285-1.286, 1.307, 1.336, 1.387, 1.471-1.540, 1.587, 1.589, 1.591, 1.599-1.600, 1.607-1.616, 1.619, 1.640-1.645, 1.709-1.722, 2.58-2.59, 2.61, 2.63, 2.133-2.134, 2.138, 2.143-2.144, 2.535-2.541, 2.547-2.556, 2.571, 2.616, 2.635-2.638, 2.684, 3.111, 3.155, 3.159, 3.165, 3.415, 3.417, 3.421-3.422, 3.428, 3.654, 3.697-3.709, 4.23, 4.82, 4.327, 4.828, 4.830, 4.949-4.954, 5.7, 5.85, 5.183, 5.195-5.196, 5.226, 5.238, 5.279-5.294, 5.307, 5.318-5.331, 5.343-5.344, 5.346-5.360, 5.377-5.378, 5.457, 5.549-5.596, 6.227, 6.257-6.264, 6.267, 6.277-6.278, 6.320, 6.431, 6.436-6.460, 6.477-6.478, 6.569-6.648, 6.812 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aeneas, in Augustus’ forum • Anchises, in Augustus’ forum • Apollo, as patron god of Augustus • Augustus • Augustus (Octavian, emperor) • Augustus (Roman emperor) • Augustus (attributes of) • Augustus (fi rst emperor) • Augustus (see also Octavian”) • Augustus, Augustan • Augustus, Augustan, Accomplishments (Res Gestae) • Augustus, Augustan, Augustan Rome • Augustus, Augustan, Caesar • Augustus, Augustus’ house on the Palatine • Augustus, C. Iulius Caesar Octavianus • Augustus, Caesar (Augustus) • Augustus, Caesar (Iulius) • Augustus, Deification • Augustus, Divi filius • Augustus, Forum of • Augustus, Imperator • Augustus, Jupiter linked to • Augustus, Mausoleum of • Augustus, Palatine hill complex of • Augustus, Palatine hill house of • Augustus, Res Gestae monumental text • Augustus, Victory and • Augustus, and Alexander the Great • Augustus, and Apelles • Augustus, and Apollo • Augustus, and Camillus • Augustus, and Marc Antony • Augustus, and Ovid • Augustus, and augury • Augustus, and miracles • Augustus, as pater patriae • Augustus, building works • Augustus, divine honours • Augustus, emperor • Augustus, funeral of • Augustus, houses of • Augustus, modesty of • Augustus, mortality • Augustus, policy • Augustus, priests and priestesses of • Augustus, statues of • Augustus, title • Augustus,Prima Porta • Augustus,Trojan ancestry of • Augustus,and vengeance • Augustus,builds and adorns Temple of Divus Julius • Augustus,his Hellenism • Augustus,his letters collected • Augustus,retrieves Parthian standards • Augustus/Octavian, as author and builder • Augustus/Octavian, as collective construction • Augustus/Octavian, as object of public gaze • Augustus/Octavian, constitutional status of • Augustus/Octavian, power of • Augustus/Octavian, relation with Caesar • Augustus/Octavian, relation with the gods • Augustus/Octavian, urban buildings / monuments • Caesar (G. Iulius Caesar), praised for superiority of son (Augustus) • Colonia Copia Claudia Augusta Lugdunum/Lyon • Concordia Augusta • Iulus, in Augustus’ forum • Jupiter (Zeus), Augustus linked to • King, emperor, Augustus • Livia Drusilla (Iulia Augusta) • Livia Drusilla, Julia Augusta • Mausoleum of Augustus • Montecitorio Obelisk (Augustus’ Obelisk) • Nicias, Augustus favours • Octavian • Pax Augusta • Peace, pax Augusta • Rome, Forum of Augustus • Rome, Forum of Augustus, Alexander memorabilia in • Rome, Forum of Augustus, and Apollo • Rome, Forum of Augustus, and Athena Aleana • Rome, Forum of Augustus, kings of Alba Longa in • Rome, Temple of Concordia, and Augustus • Rome, Temple of Concordia, rededicated Concordia Augusta • Rome, Temple of Divus Augustus, Victoria in • Rome, people of and Augustus as pater patriae, Augustus’s honorary house decorations from • Romulus, in Augustus’ forum • Senate, and Augustus • Suetonius, Divus Augustus • Tiberius, Divus Augustus • Trojans, and Augustus • altar to Vesta in the house of Augustus • ara Pacis Augustae • augury, Augustus and • closeness to the gods, of Augustus • closeness to the gods, of Augustus and Apollo • closeness to the gods, of Augustus and Fortuna • closeness to the gods, of Augustus and Vesta • closeness to the gods, of Augustus und Jupiter • criticism, of Augustus’ politics • divine support, of Caesar Augustus • domus (household), Augusta • festivals, of Ara Pacis Augustae ('4 July) • festivals, of Ara Pacis Augustae (30 January) • festivals, of Ara Pacis Augustae (30 March) with Janus and Salus • festivals, of Augustus’ appointment as Pontifex maximus • flamen of Augustus • honorific titles, Augustus as imperator • honorific titles, Augustus as pater patriae • honorific titles, of Augustus • immortality, of Augustus • pax Augusta • public sphere, and Augustus • rituals, by Augustus • temples, of Concordia Augusta

Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 237; Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 31, 281, 299; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 300, 301, 302, 303, 304, 305, 307, 309, 310, 311, 312, 322, 325, 326; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 403; Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 55; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 267; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 103, 125, 150; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 12; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 1, 2, 17, 23, 37, 38, 40, 41, 42, 43, 44, 46, 47, 52, 54, 57, 59, 61, 62, 66, 68, 69, 72, 73, 74, 75, 76, 78, 79, 80, 81, 82, 83, 84, 93, 96, 98, 101, 106, 107, 112, 119, 125, 127, 131, 156, 158, 161, 187, 191, 192, 193, 194, 195, 198, 199, 200, 202, 206, 207, 208, 210, 212, 213, 216, 218, 223, 224, 230, 231, 243; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 160; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 239; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 65; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 154; Jenkyns (2013), God, Space, and City in the Roman Imagination, 29, 50, 78, 264, 294, 329; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 141; Keith and Myers (2023), Vergil and Elegy. 177, 187; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 149; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 149; Mueller (2002), Roman Religion in Valerius Maximus, 58, 202; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 218, 223; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 69; Pandey (2018), The Poetics of Power in Augustan Rome, 72, 121, 122, 233; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 175, 197; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 477; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 58, 62, 64, 65; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 15; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 189; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 7, 21, 37, 40, 41, 56, 63, 67, 117, 163, 198, 251, 256, 267; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 125, 126, 261; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 103, 123; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 177; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 360, 361; Walter (2020), Time in Ancient Stories of Origin, 179, 181, 182, 189; Welch (2015), Tarpeia: Workings of a Roman Myth. 174; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 311; Xinyue (2022), Politics and Divinization in Augustan Poetry, 55, 56, 199, 200, 201

sup>1.2 lapsaque sub terras ortaque signa canam, ^1.19 pagina iudicium docti subitura movetur ^1.20 principis, ut Clario missa legenda deo. ^1.45 ne tamen ignores variorum iura dierum, ^1.46 non habet officii Lucifer omnis idem. ^1.47 ille nefastus erit, per quem tria verba silentur: ^1.48 fastus erit, per quem lege licebit agi. ^1.49 nec toto perstare die sua iura putaris: ^1.50 qui iam fastus erit, mane nefastus erat; ^1.51 nam simul exta deo data sunt, licet omnia fari, ^1.52 verbaque honoratus libera praetor habet, ^1.53 est quoque, quo populum ius est includere saeptis: ^1.54 est quoque, qui nono semper ab orbe redit. ^1.79 vestibus intactis Tarpeias itur in arces, ^1.80 et populus festo concolor ipse suo est, ^1.81 iamque novi praeeunt fasces, nova purpura fulget, ^1.82 et nova conspicuum pondera sentit ebur. ^1.85 Iuppiter arce sua totum cum spectat in orbem, ^1.86 nil nisi Romanum, quod tueatur, habet, ^1.260 protinus Oebalii rettulit arma Tati, ^1.285 pax erat et, vestri, Germanice, causa triumphi, ^1.286 tradiderat famulas iam tibi Rhenus aquas. ^1.387 quod semel est triplici pro virgine caesa Dianae, ^1.471 hic fuit Evander, qui, quamquam clarus utroque, ^1.472 nobilior sacrae sanguine matris erat; ^1.473 quae simul aetherios animo conceperat ignes, ^1.474 ore dabat pleno carmina vera dei. ^1.475 dixerat haec nato motus instare sibique, ^1.476 multaque praeterea tempore nacta fidem. ^1.477 nam iuvenis nimium vera cum matre fugatus ^1.478 deserit Arcadiam Parrhasiumque larem, ^1.479 cui genetrix flenti fortuna viriliter inquit ^1.480 ‘(siste, precor, lacrimas) ista ferenda tibi est. ^1.481 sic erat in fatis; nec te tua culpa fugavit, ^1.482 sed deus; offenso pulsus es urbe deo. ^1.483 non meriti poenam pateris, sed numinis iram: ^1.484 est aliquid magnis crimen abesse malis. ^1.485 conscia mens ut cuique sua est, ita concipit intra ^1.486 pectora pro facto spemque metumque suo. ^1.487 nec tamen ut primus maere mala talia passus: ^1.488 obruit ingentes ista procella viros, ^1.489 passus idem est, Tyriis qui quondam pulsus ab oris ^1.490 Cadmus in Aonia constitit exul humo: ^1.491 passus idem Tydeus et idem Pagasaeus Iason, ^1.492 et quos praeterea longa referre mora est. ^1.493 omne solum forti patria est, ut piscibus aequor, ^1.494 ut volucri, vacuo quicquid in orbe patet. ^1.495 nec fera tempestas toto tamen horret in anno: ^1.496 et tibi (crede mihi) tempora veris erunt.’ ^1.497 vocibus Evander firmata mente parentis ^1.498 nave secat fluctus Hesperiarnque tenet, ^1.499 iamque ratem doctae monitu Carmentis in amnem ^1.500 egerat et Tuscis obvius ibat aquis: ^1.501 fluminis illa latus, cui sunt vada iuncta Tarenti, ^1.502 aspicit et sparsas per loca sola casas; ^1.503 utque erat, immissis puppem stetit ante capillis ^1.504 continuitque manum torva regentis iter, ^1.505 et procul in dextram tendens sua bracchia ripam ^1.506 pinea non sano ter pede texta ferit; ^1.507 neve daret saltum properans insistere terrae, ^1.508 vix est Evandri vixque retenta manu. ^1.509 di que petitorum dixit ‘salve te locorum, ^1.510 tuque novos caelo terra datura deos, ^1.511 fluminaque et fontes, quibus utitur hospita tellus, ^1.512 et nemorum nymphae naiadumque chori! ^1.513 este bonis avibus visi natoque mihique, ^1.514 ripaque felici tacta sit ista pede! ^1.515 fallor, an hi fient ingentia moenia colles, ^1.516 iuraque ab hac terra cetera terra petet? ^1.517 montibus his olim totus promittitur orbis: ^1.518 quis tantum fati credat habere locum? ^1.519 et iam Dardaniae tangent haec litora pinus: ^1.520 hic quoque causa novi femina Martis erit. ^1.521 care nepos, Palla, funesta quid induis arma? ^1.522 indue! non humili vindice caesus eris. ^1.523 victa tamen vinces eversaque, Troia, resurges: ^1.524 obruet hostiles ista ruina domos. ^1.525 urite victrices Neptunia Pergama flammae! ^1.526 num minus hic toto est altior orbe cinis? ^1.527 iam pius Aeneas sacra et, sacra altera, patrem ^1.528 adferet: Iliacos accipe, Vesta, deos! ^1.529 tempus erit, cum vos orbemque tuebitur idem, ^1.530 et fient ipso sacra colente deo, ^1.531 et penes Angustos patriae tutela manebit: ^1.532 hanc fas imperii frena tenere domum, ^1.533 inde nepos natusque dei, licet ipse recuset, ^1.534 pondera caelesti mente paterna feret; ^1.535 utque ego perpetuis olim sacrabor in aris, ^1.536 sic Augusta novum Iulia numen erit.’ ^1.537 talibus ut dictis nostros descendit in annos, ^1.538 substitit in medios praescia lingua sonos, ^1.539 puppibus egressus Latia stetit exul in herba, ^1.540 felix, exilium cui locus ille fuit! ^1.589 redditaque est omnis populo provincia nostro, ^1.591 perlege dispositas generosa per atria ceras: ^1.599 si petat a victis, tot sumat nomina Caesar, ^1.600 quot numero gentes maximus orbis habet, ^1.607 sed tamen humanis celebrantur honoribus omnes: ^1.608 hic socium summo cum Iove nomen habet, ^1.609 sancta vocant augusta patres, augusta vocantur ^1.610 templa sacerdotum rite dicata manu; ^1.611 huius et augurium dependet origine verbi, ^1.612 et quodcumque sua Iuppiter auget ope. ^1.613 augeat imperium nostri ducis, augeat annos, ^1.614 protegat et vestras querna corona fores, ^1.615 auspicibusque deis tanti cognominis heres ^1.616 omine suscipiat, quo pater, orbis onus I 15. G CAR ^1.619 Nam prius Ausonias matres carpenta vehebant ^1.640 nunc te sacratae constituere manus. ^1.641 Furius antiquam populi superator Etrusci ^1.642 voverat et voti solverat ille fidem, ^1.643 causa, quod a patribus sumptis secesserat armis ^1.644 volgus, et ipsa suas Roma timebat opes. ^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. ^1.713 dum desint hostes, desit quoque causa triumphi: ^1.714 tu ducibus bello gloria maior eris. ^1.715 sola gerat miles, quibus arma coerceat, arma, ^1.716 canteturque fera nil nisi pompa tuba. ^1.717 horreat Aeneadas et primus et ultimus orbis: ^1.718 si qua parum Romam terra timebat, amet. ^1.719 tura, sacerdotes, pacalibus addite flammis, ^1.720 albaque percussa victima fronte cadat, ^1.721 utque domus, quae praestat eam, cum pace perennet ^1.722 ad pia propensos vota rogate deos. ^2.59 cetera ne simili caderent labefacta ruina, ^2.61 sub quo delubris sentitur nulla senectus; ^2.63 templorum positor, templorum sancte repostor, ^2.144 caelestem fecit te pater, ille patrem. ^2.535 parva petunt manes, pietas pro divite grata est ^2.536 munere: non avidos Styx habet ima deos, ^2.537 tegula porrectis satis est velata coronis ^2.538 et sparsae fruges parcaque mica salis ^2.539 inque mero mollita Ceres violaeque solutae: ^2.540 haec habeat media testa relicta via. ^2.541 nec maiora veto, sed et his placabilis umbra est ^2.547 at quondam, dum longa gerunt pugnacibus armis ^2.548 bella, Parentales deseruere dies. ^2.549 non impune fuit; nam dicitur omine ab isto ^2.550 Roma suburbanis incaluisse rogis. ^2.551 vix equidem credo: bustis exisse feruntur ^2.552 et tacitae questi tempore noctis avi, ^2.553 perque vias urbis latosque ululasse per agros ^2.554 deformes animas, volgus ie, ferunt. ^2.555 post ea praeteriti tumulis redduntur honores, ^2.556 prodigiisque venit funeribusque modus, ^2.571 ecce anus in mediis residens annosa puellis ^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 ^2.684 Romanae spatium est urbis et orbis idem. 24. G REGIF — N ^3.155 sed tamen errabant etiam nunc tempora, donec ^3.159 promissumque sibi voluit praenoscere caelum ^3.165 hic anni modus est: in lustrum accedere debet, ^3.421 ignibus aeternis aeterni numina praesunt ^3.422 Caesaris: imperii pignora iuncta vides, ^3.428 vivite inextincti, flammaque duxque, precor. 7. B NON — F ^3.654 amne perenne latens Anna Perenna vocor.’ ^3.697 praeteriturus eram gladios in principe fixos, ^3.698 cum sic a castis Vesta locuta focis: ^3.699 ‘ne dubita meminisse: meus fuit ille sacerdos, ^3.700 sacrilegae telis me petiere manus. ^3.701 ipsa virum rapui simulacraque nuda reliqui: ^3.702 quae cecidit ferro, Caesaris umbra fuit.’ ^3.703 ille quidem caelo positus Iovis atria vidit ^3.704 et tenet in magno templa dicata foro. ^3.705 at quicumque nefas ausi, prohibente deorum ^3.706 numine, polluerant pontificale caput, ^3.707 morte iacent merita, testes estote Philippi, ^3.708 et quorum sparsis ossibus albet humus, ^4.327 mota dea est sequiturque ducem laudatque sequendo: ^4.828 et genitor Mavors Vestaque mater, ades; ^4.949 aufer Vesta diem! cognati Vesta recepta est ^4.950 limine: sic iusti constituere patres. ^4.951 Phoebus habet partem, Vestae pars altera cessit; ^4.952 quod superest illis, tertius ipse tenet, ^4.953 state Palatinae laurus, praetextaque quercu ^5.195 ‘Chloris eram, quae Flora vocor: corrupta Latino ^5.196 nominis est nostri littera Graeca sono. ^5.226 infelix, quod non alter et alter eras. ^5.279 ‘cetera luxuriae nondum instrumenta vigebant, ^5.280 aut pecus aut latam dives habebat humum; ^5.281 hinc etiam locuples, hinc ipsa pecunia dicta est. ^5.282 sed iam de vetito quisque parabat opes: ^5.283 venerat in morem populi depascere saltus, ^5.284 idque diu licuit, poenaque nulla fuit. ^5.285 vindice servabat nullo sua publica volgus; ^5.286 iamque in privato pascere inertis erat. ^5.287 plebis ad aediles perducta licentia talis ^5.288 Publicios: animus defuit ante viris. ^5.289 rem populus recipit, multam subiere nocentes: ^5.290 vindicibus laudi publica cura fuit. ^5.291 multa data est ex parte mihi, magnoque favore ^5.292 victores ludos instituere novos. ^5.293 parte locant clivum, qui tunc erat ardua rupes: ^5.294 utile nunc iter est, Publiciumque vocant.’ ^5.307 respice Tantaliden: eadem dea vela tenebat; ^5.318 filaque punicei languida facta croci, ^5.319 saepe mihi Zephyrus ‘dotes corrumpere noli ^5.320 ipsa tuas’ dixit: dos mihi vilis erat. ^5.321 florebant oleae; venti nocuere protervi: ^5.322 florebant segetes; grandine laesa seges: ^5.323 in spe vitis erat; caelum nigrescit ab Austris, ^5.324 et subita frondes decutiuntur aqua. ^5.325 nec volui fieri nec sum crudelis in ira, ^5.326 cura repellendi sed mihi nulla fuit. ^5.327 convenere patres et, si bene floreat annus, ^5.328 numinibus nostris annua festa vovent. annuimus ^5.329 voto. consul cum consule ludos ^5.330 Postumio Laenas persoluere mihi.’ ^5.331 quaerere conabar, quare lascivia maior ^5.343 donec eras mixtus nullis, Acheloe, racemis, ^5.344 gratia sumendae non erat ulla rosae. ^5.346 ex Ariadneo sidere nosse potes, ^5.347 scaena levis decet hanc: non est, mihi credite, non est ^5.348 illa coturnatas inter habenda deas. ^5.349 turba quidem cur hos celebret meretricia ludos, ^5.350 non ex difficili causa petita subest. ^5.351 non est de tetricis, non est de magna professis, ^5.352 volt sua plebeio sacra patere choro, ^5.353 et monet aetatis specie, dum floreat, uti; ^5.354 contemni spinam, cum cecidere rosae. ^5.355 cur tamen, ut dantur vestes Cerialibus albae, ^5.356 sic haec est cultu versicolore decens? ^5.357 an quia maturis albescit messis aristis, ^5.358 et color et species floribus omnis inest? ^5.359 annuit, et motis flores cecidere capillis, ^5.360 accidere in mensas ut rosa missa solet, ^5.377 floreat ut toto carmen Nasonis in aevo, ^5.378 sparge, precor, donis pectora nostra tuis. 3. CC lvd — in — cm ^5.549 fallor, an arma sot? non fallimur, arma sonabant: ^5.550 Mars venit et veniens bellica signa dedit. ^5.551 Ultor ad ipse suos caelo descendit honores ^5.552 templaque in Augusto conspicienda foro. ^5.553 et deus est ingens et opus: debebat in urbe ^5.554 non aliter nati Mars habitare sui. ^5.555 digna Giganteis haec sunt delubra tropaeis: ^5.556 hinc fera Gradivum bella movere decet, ^5.557 seu quis ab Eoo nos impius orbe lacesset, ^5.558 seu quis ab occiduo sole domandus erit. ^5.559 prospicit armipotens operis fastigia summi ^5.560 et probat invictos summa tenere deos. ^5.561 prospicit in foribus diversae tela figurae ^5.562 armaque terrarum milite victa suo. ^5.563 hinc videt Aenean oneratum pondere caro ^5.564 et tot Iuleae nobilitatis avos: ^5.565 hinc videt Iliaden humeris ducis arma ferentem, ^5.566 claraque dispositis acta subesse viris, ^5.567 spectat et Augusto praetextum nomine templum, ^5.568 et visum lecto Caesare maius opus. ^5.569 voverat hoc iuvenis tunc, cum pia sustulit arma: ^5.570 a tantis Princeps incipiendus erat. ^5.571 ille manus tendens, hinc stanti milite iusto, ^5.572 hinc coniuratis, talia dicta dedit: ^5.573 ‘si mihi bellandi pater est Vestaeque sacerdos ^5.574 auctor, et ulcisci numen utrumque paro: ^5.575 Mars, ades et satia scelerato sanguine ferrum, ^5.576 stetque favor causa pro meliore tuus. ^5.577 templa feres et, me victore, vocaberis Ultor.’ ^5.578 voverat et fuso laetus ab hoste redit, ^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, ^6.257 dena quater memorant habuisse Parilia Romam, ^6.258 cum flammae custos aede recepta dea est, ^6.259 regis opus placidi, quo non metuentius ullum ^6.260 numinis ingenium terra Sabina tulit. ^6.261 quae nunc aere vides, stipula tum tecta videres, ^6.262 et paries lento vimine textus erat. ^6.263 hic locus exiguus, qui sustinet atria Vestae, ^6.264 tunc erat intonsi regia magna Numae. ^6.267 Vesta eadem est et terra: subest vigil ignis utrique: ^6.277 arte Syracosia suspensus in aere clauso ^6.278 stat globus, immensi parva figura poli, ^6.320 dedecus? est multi fabula parva loci. ^6.436 Vesta, quod assiduo lumine cuncta videt, ^6.437 heu quantum timuere patres, quo tempore Vesta ^6.438 arsit et est tectis obruta paene suis! ^6.439 flagrabant sancti sceleratis ignibus ignes, ^6.440 mixtaque erat flammae flamma profana piae. ^6.441 attonitae flebant demisso crine ministrae: ^6.442 abstulerat vires corporis ipse timor, ^6.443 provolat in medium, et magna succurrite! voce ^6.444 non est auxilium flere Metellus ait. ^6.445 ‘pignora virgineis fatalia tollite palmis: ^6.446 non ea sunt voto, sed rapienda manu. ^6.447 me miserum! dubitatis?’ ait. dubitare videbat ^6.448 et pavidas posito procubuisse genu. ^6.449 haurit aquas tollensque manus, ignoscite, dixit ^6.450 ‘sacra! vir intrabo non adeunda viro. ^6.451 si scelus est, in me commissi poena redundet: ^6.452 sit capitis damno Roma soluta mei.’ ^6.453 dixit et inrupit, factum dea rapta probavit ^6.454 pontificisque sui munere tuta fuit. ^6.455 nunc bene lucetis sacrae sub Caesare flammae: ^6.456 ignis in Iliacis nunc erit usque focis, ^6.457 nullaque dicetur vittas temerasse sacerdos ^6.458 hoc duce nec viva defodietur humo. ^6.459 sic incesta perit, quia quam violavit, in illam ^6.460 conditur, et Tellus Vestaque numen idem. ^6.477 pontibus et magno iuncta est celeberrima Circo ^6.478 area, quae posito de bove nomen habet: ^6.569 Lux eadem, Fortuna, tua est auctorque locusque; ^6.570 sed superiniectis quis latet iste togis? ^6.571 Servius est, hoc constat enim, sed causa latendi ^6.572 discrepat et dubium me quoque mentis habet, ^6.573 dum dea furtivos timide profitetur amores, ^6.574 caelestemque homini concubuisse pudet ^6.575 (arsit enim magno correpta cupidine regis ^6.576 caecaque in hoc uno non fuit illa viro), ^6.577 nocte domum parva solita est intrare fenestra; ^6.578 unde Fenestellae nomina porta tenet, ^6.579 nunc pudet, et voltus velamine celat amatos, ^6.580 oraque sunt multa regia tecta toga. ^6.581 an magis est verum post Tulli funera plebem ^6.582 confusam placidi morte fuisse ducis, ^6.583 nec modus ullus erat, crescebat imagine luctus, ^6.584 donec eum positis occuluere togis? ^6.585 tertia causa mihi spatio maiore canenda est, ^6.586 nos tamen adductos intus agemus equos. ^6.587 Tullia coniugio sceleris mercede parato ^6.588 his solita est dictis extimulare virum: ^6.589 ‘quid iuvat esse pares, te nostrae caede sororis ^6.590 meque tui fratris, si pia vita placet? ^6.591 vivere debuerant et vir meus et tua coniunx, ^6.592 si nullum ausuri maius eramus opus. ^6.593 et caput et regnum facio dictale parentis: ^6.594 si vir es, i, dictas exige dotis opes. ^6.595 regia res scelus est. socero cape regna necato, ^6.596 et nostras patrio sanguine tingue manus.’ ^6.597 talibus instinctus solio privatus in alto ^6.598 sederat: attonitum volgus ad arma ruit. ^6.599 hinc cruor et caedes, infirmaque vincitur aetas: ^6.600 sceptra gener socero rapta Superbus habet. ^6.601 ipse sub Esquiliis, ubi erat sua regia, caesus ^6.602 concidit in dura sanguinulentus humo, ^6.603 filia carpento patrios initura penates ^6.604 ibat per medias alta feroxque vias. ^6.605 corpus ut aspexit, lacrimis auriga profusis ^6.606 restitit, hunc tali corripit illa sono: ^6.607 ‘vadis, an expectas pretium pietatis amarum? ^6.608 duc, inquam, invitas ipsa per ora rotas.’ ^6.609 certa fides facti: dictus Sceleratus ab illa ^6.610 vicus, et aeterna res ea pressa nota. ^6.611 post tamen hoc ausa est templum, monumenta parentis, ^6.612 tangere: mira quidem, sed tamen acta loquar, ^6.613 signum erat in solio residens sub imagine Tulli; ^6.614 dicitur hoc oculis opposuisse manum, ^6.615 et vox audita est ‘voltus abscondite nostros, ^6.616 ne natae videant ora nefanda meae.’ ^6.617 veste data tegitur, vetat hanc Fortuna moveri ^6.618 et sic e templo est ipsa locuta suo: ^6.619 ‘ore revelato qua primum luce patebit ^6.620 Servius, haec positi prima pudoris erit.’ ^6.621 parcite, matronae, vetitas attingere vestes: ^6.622 sollemni satis est voce movere preces, ^6.623 sitque caput semper Romano tectus amictu, ^6.624 qui rex in nostra septimus urbe fuit. ^6.625 arserat hoc templum, signo tamen ille pepercit ^6.626 ignis: opem nato Mulciber ipse tulit, ^6.627 namque pater Tulli Volcanus, Ocresia mater ^6.628 praesignis facie Corniculana fuit. ^6.629 hanc secum Tanaquil sacris de more peractis ^6.630 iussit in ornatum fundere vina focum: ^6.631 hic inter cineres obsceni forma virilis ^6.632 aut fuit aut visa est, sed fuit illa magis, ^6.633 iussa foco captiva sedet: conceptus ab illa ^6.634 Servius a caelo semina gentis habet. ^6.635 signa dedit genitor tunc cum caput igne corusco ^6.636 contigit, inque comis flammeus arsit apex. ^6.637 Te quoque magnifica, Concordia, dedicat aede ^6.638 Livia, quam caro praestitit ipsa viro. ^6.639 disce tamen, veniens aetas, ubi Livia nunc est ^6.640 porticus, immensae tecta fuisse domus; ^6.641 urbis opus domus una fuit, spatiumque tenebat, ^6.642 quo brevius muris oppida multa tenent, ^6.643 haec aequata solo est, nullo sub crimine regni, ^6.644 sed quia luxuria visa nocere sua, ^6.645 sustinuit tantas operum subvertere moles ^6.646 totque suas heres perdere Caesar opes, ^6.647 sic agitur censura et sic exempla parantur, ^6.648 cum iudex, alios quod monet, ipse facit. ^6.812 annuit Alcides increpuitque lyram.' 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sup>1.2 Their origins, and the stars that set beneath the earth and rise. ^1.19 My page trembles, judged by a learned prince, ^1.20 As if it were being read by Clarian Apollo. ^1.45 Yet lest you’re unaware of the laws of the various days, ^1.46 Know Dawn doesn’t always bring the same observances. ^1.47 Those days are unlawful (nefastus) when the praetor’s three word ^1.48 May not be spoken, lawful (fastus) when law may be enacted. ^1.49 But don’t assume each day maintains its character throughout: ^1.50 What’s now a lawful day may have been unlawful at dawn: ^1.51 Since once the sacrifice has been offered, all is acceptable, ^1.52 And the honoured praetor is then allowed free speech. ^1.53 There are those days, comitiales, when the people vote: ^1.54 And the market days that always recur in a nine-day cycle. ^1.79 Spotless garments make their way to Tarpeian Heights, ^1.80 And the crowd wear the colours of the festival: ^1.81 Now the new rods and axes lead, new purple glows, ^1.82 And the distinctive ivory chair feels fresh weight. ^1.85 When Jupiter watches the whole world from his hill, ^1.86 Everything that he sees belongs to Rome. ^1.260 He at once retold the warlike acts of Oebalian Tatius, ^1.285 There was peace, and already a cause of triumph, Germanicus, ^1.286 The Rhine had yielded her waters up in submission to you. ^1.387 Because a hind was once sacrificed to Diana the twin, ^1.471 From there came Evander, though of noble lineage on both side ^1.472 Nobler through the blood of Carmentis, his sacred mother: ^1.473 She, as soon as her spirit absorbed the heavenly fire, ^1.474 Spoke true prophecies, filled with the god. ^1.475 She had foretold trouble for her son and herself, ^1.476 And many other things that time proved valid. ^1.477 The mother’s words proved only too true, when the youth ^1.478 Banished with her, fled Arcady and his Parrhasian home. ^1.479 While he wept, his mother said: ‘Your fortune must ^1.480 Be borne like a man (I beg you, check your tears). ^1.481 It was fated so: it is no fault of yours that exiles you, ^1.482 But a god: an offended god expelled you from the city. ^1.483 You’re not suffering rightful punishment, but divine anger: ^1.484 It is something in great misfortune to be free of guilt. ^1.485 As each man’s conscience is, so it harbour ^1.486 Hope or fear in his heart, according to his actions. ^1.487 Don’t mourn these ills as if you were first to endure them: ^1.488 Such storms have overwhelmed the mightiest people. ^1.489 Cadmus endured the same, driven from the shores of Tyre, ^1.490 Remaining an exile on Boeotian soil. ^1.491 Tydeus endured the same, and Pagasean Jason, ^1.492 And others whom it would take too long to speak of. ^1.493 To the brave every land is their country, as the sea ^1.494 To fish, or every empty space on earth to the birds. ^1.495 Wild storms never rage the whole year long, ^1.496 And spring will yet come to you (believe me).’ ^1.497 Encouraged by his mother’s words, Evander ^1.498 Sailed the waves and reached Hesperian lands. ^1.499 Then, advised by wise Carmentis, he steered ^1.500 His boat into a river, and stemmed the Tuscan stream. ^1.501 She examined the river bank, bordered by Tarentum’s shallows, ^1.502 And the huts scattered over the desolate spaces: ^1.503 And stood, as she was, with streaming hair, at the stern, ^1.504 And fiercely stopped the steersman’s hand: ^1.505 Then stretching out her arm to the right bank, ^1.506 She stamped three times, wildly, on the pine deck: ^1.507 Evander barely held her back with his hand, ^1.508 Barely stopped her leaping swiftly to land. ^1.509 ‘Hail, you gods of the land we sought’ she cried, ^1.510 ‘And you the place that will give heaven new gods, ^1.511 And you nymphs of the grove, and crowds of Naiads! ^1.512 May the sight of you be a good omen for me and my son, ^1.513 And happy be the foot that touches that shore! ^1.514 Am I wrong, or will those hills raise mighty walls, ^1.515 And from this earth all the earth receive its laws? ^1.516 The whole world is one day promised to these hills: ^1.517 Who could believe the place held such fate in store? ^1.518 Soon Trojan ships will touch these shores, ^1.519 And a woman, Lavinia, shall cause fresh war. ^1.520 Pallas, dear grandson, why put on that fatal armour? ^1.521 Put it on! No mean champion will avenge you. ^1.522 Conquered Troy you will conquer, and rise from your fall, ^1.523 Your very ruin overwhelms your enemy’s houses. ^1.524 Conquering flames consume Neptune’s Ilium! ^1.525 Will that prevent its ashes rising higher than the world? ^1.526 Soon pious Aeneas will bring the sacred Penates, and hi ^1.527 Sacred father here: Vesta, receive the gods of Troy! ^1.528 In time the same hand will guard the world and you, ^1.529 And a god in person will hold the sacred rites. ^1.530 The safety of the country will lie with Augustus’ house: ^1.531 It’s decreed this family will hold the reins of empire. ^1.532 So Caesar’s son, Augustus, and grandson, Tiberius, ^1.533 Divine minds, will, despite his refusal, rule the country: ^1.534 And as I myself will be hallowed at eternal altars, ^1.535 So Livia shall be a new divinity, Julia Augusta.’ ^1.536 When she had brought her tale to our own times, ^1.537 Her prescient tongue halted in mid-speech. ^1.538 Landing from the ships, Evander the exile stood ^1.539 On Latian turf, happy for that to be his place of exile! ^1.540 After a short time new houses were built, ^1.589 And your grandfather was given the name Augustus. ^1.591 Such titles were never bestowed on men before. ^1.599 He would need as many names as tribes on earth. ^1.600 Some have earned fame from lone enemies, ^1.607 Augustus alone has a name that ranks with great Jove. ^1.608 Sacred things are called august by the senators, ^1.609 And so are temples duly dedicated by priestly hands. ^1.610 From the same root comes the word augury, ^1.611 And Jupiter augments things by his power. ^1.612 May he augment our leader’s empire and his years, ^1.613 And may the oak-leaf crown protect his doors. ^1.614 By the god’s auspices, may the father’s omen ^1.615 Attend the heir of so great a name, when he rules the world. ^1.616 When the third sun looks back on the past Ides, ^1.619 (These I think were named after Evander’s mother). ^1.640 Camillus, conqueror of the Etruscan people, ^1.641 Vowed your ancient temple and kept his vow. ^1.642 His reason was that the commoners had armed themselves, ^1.643 Seceding from the nobles, and Rome feared their power. ^1.644 This latest reason was a better one: revered Leader, Germany ^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: ^1.713 You’ll be a greater glory to our leaders than war. ^1.714 May the soldier be armed to defend against arms, ^1.715 And the trumpet blare only for processions. ^1.716 May the world far and near fear the sons of Aeneas, ^1.717 And let any land that feared Rome too little, love her. ^1.718 Priests, add incense to the peaceful flames, ^1.719 Let a shining sacrifice fall, brow wet with wine, ^1.720 And ask the gods who favour pious prayer ^1.721 That the house that brings peace, may so endure. ^1.722 Now the first part of my labour is complete, ^2.59 All the rest would have similarly fallen in ruins, ^2.61 Under whose rule the shrines are untouched by age: ^2.63 Pious one, you who build and repair the temples, ^2.144 Your father deified you: he deified his father. ^2.535 Their shades ask little, piety they prefer to costly ^2.536 offerings: no greedy deities haunt the Stygian depths. ^2.537 A tile wreathed round with garlands offered is enough, ^2.538 A scattering of meal, and a few grains of salt, ^2.539 And bread soaked in wine, and loose violets: ^2.540 Set them on a brick left in the middle of the path. ^2.541 Not that I veto larger gifts, but these please the shades: ^2.547 But once, waging a long war with fierce weapons, ^2.548 They neglected the Parentalia, Festival of the Dead. ^2.549 It did not go unpunished: they say from that ominous day ^2.550 Rome grew hot from funeral fires near the City. ^2.551 I scarcely believe it, but they say that ancestral spirit ^2.552 Came moaning from their tombs in the still of night, ^2.553 And misshapen spirits, a bodiless throng, howled ^2.554 Through the City streets, and through the broad fields. ^2.555 Afterwards neglected honour was paid to the tombs, ^2.556 And there was an end to the portents, and the funerals. ^2.571 See, an old woman sitting amongst the girls performs the rite ^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. ^2.684 The extent of the City of Rome and the world is one. ^3.155 But the calendar was still erratic down to the time ^3.159 And wished to have prescience of those heaven ^3.165 That’s the measure of the year: one day ^3.421 You may see the pledges of empire conjoined. ^3.422 Gods of ancient Troy, worthiest prize for that Aenea ^3.428 The Nones of March are free of meetings, because it’s thought ^3.654 Quickly they set out a feast in the fields they’d roamed, ^3.697 Our leader, when Vesta spoke from her pure hearth: ^3.698 Don’t hesitate to recall them: he was my priest, ^3.699 And those sacrilegious hands sought me with their blades. ^3.700 I snatched him away, and left a naked semblance: ^3.701 What died by the steel, was Caesar’s shadow.’ ^3.702 Raised to the heavens he found Jupiter’s halls, ^3.703 And his is the temple in the mighty Forum. ^3.704 But all the daring criminals who in defiance ^3.705 of the gods, defiled the high priest’s head, ^3.706 Have fallen in merited death. Philippi is witness, ^3.707 And those whose scattered bones whiten its earth. ^3.708 This work, this duty, was Augustus’ first task, ^4.327 The goddess stirred, followed, and, following, approved her: ^4.828 Jupiter, Father Mavors, and Mother Vesta: ^4.949 At her kinsman’s threshold: so the Senators justly decreed. ^4.950 Phoebus takes part of the space there: a further part remain ^4.951 For Vesta, and the third part that’s left, Caesar occupies. ^4.952 Long live the laurels of the Palatine: long live that house ^4.953 Decked with branches of oak: one place holds three eternal gods. ^5.195 So I spoke. So the goddess responded to my question, ^5.196 (While she spoke, her lips breathed out vernal roses): ^5.226 And a lament remains written on its petals. ^5.279 ‘Goddess’, I replied: ‘What’s the origin of the games?’ ^5.280 I’d barely ended when she answered me: ^5.281 ‘Rich men owned cattle or tracts of land, ^5.282 Other means of wealth were then unknown, ^5.283 So the words ‘rich’ (locuples) from ‘landed’ (locus plenus), ^5.284 And ‘money’ (pecunia) from ‘a flock’ (pecus), but already ^5.285 Some had unlawful wealth: by custom, for ages, ^5.286 Public lands were grazed, without penalty. ^5.287 Folk had no one to defend the common rights: ^5.288 Till at last it was foolish to use private grazing. ^5.289 This licence was pointed out to the Publicii, ^5.290 The plebeian aediles: earlier, men lacked confidence. ^5.291 The case was tried before the people: the guilty fined: ^5.292 And the champions praised for their public spirit. ^5.293 A large part of the fine fell to me: and the victor ^5.294 Instituted new games to loud applause. Part was allocated ^5.307 Remember Meleager, burnt up by distant flames: ^5.318 The countryside, cared nothing for fruitful gardens: ^5.319 The lilies drooped: you could see the violets fade, ^5.320 And the petals of the purple crocus languished. ^5.321 often Zephyr said: ‘Don’t destroy your dowry.’ ^5.322 But my dowry was worth nothing to me. ^5.323 The olives were in blossom: wanton winds hurt them: ^5.324 The wheat was ripening: hail blasted the crops: ^5.325 The vines were promising: skies darkened from the south, ^5.326 And the leaves were brought down by sudden rain. ^5.327 I didn’t wish it so: I’m not cruel in my anger, ^5.328 But I neglected to drive away these ills. ^5.329 The Senate convened, and voted my godhead ^5.330 An annual festival, if the year proved fruitful. ^5.331 I accepted their vow. The consuls Laena ^5.343 Nothing serious for those with garlanded brow, ^5.344 No running water’s drunk, when crowned with flowers: ^5.346 No one as yet cared to pluck the rose. ^5.347 Bacchus loves flowers: you can see he delight ^5.348 In a crown, from Ariadne’s chaplet of stars. ^5.349 The comic stage suits her: she’s never: believe me, ^5.350 Never been counted among the tragic goddesses. ^5.351 The reason the crowd of whores celebrate these game ^5.352 Is not a difficult one for us to discover. ^5.353 The goddess isn’t gloomy, she’s not high-flown, ^5.354 She wants her rites to be open to the common man, ^5.355 And warns us to use life’s beauty while it’s in bloom: ^5.356 The thorn is spurned when the rose has fallen. ^5.357 Why is it, when white robes are handed out for Ceres, ^5.358 Flora’s neatly dressed in a host of colours? ^5.359 Is it because the harvest’s ripe when the ears whiten, ^5.360 But flowers are of every colour and splendour? ^5.377 All was ended: and she vanished into thin air: yet ^5.378 Her fragrance lingered: you’d have known it was a goddess. ^5.549 Why does bright day, presaged by the Morning Star, ^5.550 Lift its radiance more swiftly from the ocean waves? ^5.551 Am I wrong, or did weapons clash? I’m not: they clashed, ^5.552 Mars comes, giving the sign for war as he comes. ^5.553 The Avenger himself descends from the sky ^5.554 To view his shrine and honours in Augustus’ forum. ^5.555 The god and the work are mighty: Mar ^5.556 Could not be housed otherwise in his son’s city. ^5.557 The shrine is worthy of trophies won from Giants: ^5.558 From it the Marching God initiates fell war, ^5.559 When impious men attack us from the East, ^5.560 Or those from the setting sun must be conquered. ^5.561 The God of Arms sees the summits of the work, ^5.562 And approves of unbeaten gods holding the heights. ^5.563 He sees the various weapons studding the doors, ^5.564 Weapons from lands conquered by his armies. ^5.565 Here he views Aeneas bowed by his dear burden, ^5.566 And many an ancestor of the great Julian line: ^5.567 There he views Romulus carrying Acron’s weapon ^5.568 And famous heroes’ deeds below their ranked statues. ^5.569 And he sees Augustus’ name on the front of the shrine, ^5.570 And reading ‘Caesar’ there, the work seems greater still. ^5.571 He had vowed it as a youth, when dutifully taking arms: ^5.572 With such deeds a Prince begins his reign. ^5.573 Loyal troops standing here, conspirators over there, ^5.574 He stretched his hand out, and spoke these words: ^5.575 ‘If the death of my ‘father’ Julius, priest of Vesta, ^5.576 Gives due cause for this war, if I avenge for both, ^5.577 Come, Mars, and stain the sword with evil blood, ^5.578 And lend your favour to the better side. You’ll gain ^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. ^6.257 They say Rome had celebrated the Parilia forty times, ^6.258 When the goddess, the Guardian of the Flame, was received ^6.259 In her shrine, the work of Numa, that peace-loving king, ^6.260 (None more god-fearing was ever born in Sabine lands.) ^6.261 The roofs you see of bronze were roofs of straw then, ^6.262 And its walls were made of wickerwork. ^6.263 This meagre spot that supports the Hall of Vesta ^6.264 Was then the mighty palace of unshorn Numa. ^6.267 Vesta’s identified with Earth: in them both’s unsleeping fire: ^6.277 There’s a globe suspended, enclosed by Syracusan art, ^6.278 That’s a small replica of the vast heavens, ^6.320 It’s a brief tale but it’s a merry one. ^6.436 Vesta guards it: who sees all things by her unfailing light. ^6.437 How worried the Senate was, when Vesta’s temple ^6.438 Caught fire: and she was nearly buried by her own roof! ^6.439 Holy fires blazed, fed by sinful fires, ^6.440 Sacred and profane flames were merged. ^6.441 The priestesses with streaming hair, wept in amazement: ^6.442 Fear had robbed them of their bodily powers. ^6.443 Metellus rushed into their midst, crying in a loud voice: ^6.444 ‘Run and help, there’s no use in weeping. ^6.445 Seize fate’s pledges in your virgin hands: ^6.446 They won’t survive by prayers, but by action. ^6.447 Ah me! Do you hesitate?’ he said. He saw them, ^6.448 Hesitating, sinking in terror to their knees. ^6.449 He took up water, and holding his hands aloft, cried: ^6.450 ‘Forgive me, holy relics! A man enters where no man should. ^6.451 If it’s wrong, let the punishment fall on me: ^6.452 Let my life be the penalty, so Rome is free of harm.’ ^6.453 He spoke and entered. The goddess he carried away ^6.454 Was saved by her priest’s devotion, and she approved. ^6.455 Now sacred flames you shine brightly under Caesar’s rule: ^6.456 The fire on the Ilian hearths is there, and will remain, ^6.457 It won’t be said that under him any priestess disgraced ^6.458 Her office, nor that she was buried alive in the earth. ^6.459 So the unchaste die, being entombed in what they ^6.460 Have violated: since divine Earth and Vesta are one. ^6.477 Near the bridges and mighty Circus is a famous square, ^6.478 One that takes its name from the statue of an ox: ^6.569 Day, doubled the enemy’s strength. ^6.570 Fortuna, the same day is yours, your temple ^6.571 Founded by the same king, in the same place. ^6.572 And whose is that statue hidden under draped robes? ^6.573 It’s Servius, that’s for sure, but different reason ^6.574 Are given for the drapes, and I’m in doubt. ^6.575 When the goddess fearfully confessed to a secret love, ^6.576 Ashamed, since she’s immortal, to mate with a man ^6.577 (For she burned, seized with intense passion for the king, ^6.578 And he was the only man she wasn’t blind to), ^6.579 She used to enter his palace at night by a little window: ^6.580 So that the gate bears the name Fenestella. ^6.581 She’s still ashamed, and hides the beloved feature ^6.582 Under cloth: the king’s face being covered by a robe. ^6.583 Or is it rather that, after his murder, the people ^6.584 Were bewildered by their gentle leader’s death, ^6.585 Their grief swelling, endlessly, at the sight ^6.586 of the statue, until they hid him under robes? ^6.587 I must sing at greater length of a third reason, ^6.588 Though I’ll still keep my team on a tight rein. ^6.589 Having secured her marriage by crime, Tullia ^6.590 Used to incite her husband with words like these: ^6.591 ‘What use if we’re equally matched, you by my sister’ ^6.592 Murder, I by your brother’s, in leading a virtuous life? ^6.593 Better that my husband and your wife had lived, ^6.594 Than that we shrink from greater achievement. ^6.595 I offer my father’s life and realm as my dower: ^6.596 If you’re a man, go take the dower I speak of. ^6.597 Crime is the mark of kingship. Kill your wife’s father, ^6.598 Seize the kingdom, dip our hands in my father’s blood.’ ^6.599 Urged on be such words, though a private citizen ^6.600 He usurped the high throne: the people, stunned, took up arms. ^6.601 With blood and slaughter the weak old man was defeated: ^6.602 Tarquin the Proud snatched his father-in-law’s sceptre. ^6.603 Servius himself fell bleeding to the hard earth, ^6.604 At the foot of the Esquiline, site of his palace. ^6.605 His daughter, driving to her father’s home, ^6.606 Rode through the streets, erect and haughty. ^6.607 When her driver saw the king’s body, he halted ^6.608 In tears. She reproved him in these terms: ^6.609 ‘Go on, or do you seek the bitter fruits of virtue? ^6.610 Drive the unwilling wheels, I say, over his face.’ ^6.611 A certain proof of this is Evil Street, named ^6.612 After her, while eternal infamy marks the deed. ^6.613 Yet she still dared to visit her father’s temple, ^6.614 His monument: what I tell is strange but true. ^6.615 There was a statue enthroned, an image of Servius: ^6.616 They say it put a hand to its eyes, ^6.617 And a voice was heard: ‘Hide my face, ^6.618 Lest it view my own wicked daughter.’ ^6.619 It was veiled by cloth, Fortune refused to let the robe ^6.620 Be removed, and she herself spoke from her temple: ^6.621 ‘The day when Servius’ face is next revealed, ^6.622 Will be a day when shame is cast aside.’ ^6.623 Women, beware of touching the forbidden cloth, ^6.624 (It’s sufficient to utter prayers in solemn tones) ^6.625 And let him who was the City’s seventh king ^6.626 Keep his head covered, forever, by this veil. ^6.627 The temple once burned: but the fire spared ^6.628 The statue: Mulciber himself preserved his son. ^6.629 For Servius’ father was Vulcan, and the lovely ^6.630 Ocresia of Corniculum his mother. ^6.631 Once, performing sacred rites with her in the due manner, ^6.632 Tanaquil ordered her to pour wine on the garlanded hearth: ^6.633 There was, or seemed to be, the form of a male organ ^6.634 In the ashes: the shape was really there in fact. ^6.635 The captive girl sat on the hearth, as commanded: ^6.636 She conceived Servius, born of divine seed. ^6.637 His father showed his paternity by touching the child’ ^6.638 Head with fire, and a cap of flames glowed on his hair. ^6.639 And Livia, this day dedicated a magnificent shrine to you, ^6.640 Concordia, that she offered to her dear husband. ^6.641 Learn this, you age to come: where Livia’s Colonnade ^6.642 Now stands, there was once a vast palace. ^6.643 A site that was like a city: it occupied a space ^6.644 Larger than that of many a walled town. ^6.645 It was levelled to the soil, not because of its owner’s treason, ^6.646 But because its excess was considered harmful. ^6.647 Caesar counteced the demolition of such a mass, ^6.648 Destroying its great wealth to which he was heir. ^6.812 O ornament, O lady worthy of that sacred house!’' ' None

43. Ovid, Metamorphoses, 1.4, 1.107, 1.144, 1.185-1.205, 1.452-1.465, 1.477-1.478, 1.546-1.547, 1.557-1.566, 2.259, 3.253, 4.670-4.678, 4.680-4.687, 4.689-4.701, 4.703-4.715, 4.717-4.723, 4.725-4.727, 4.729-4.734, 5.341, 5.365-5.374, 6.70, 6.78-6.81, 6.83-6.85, 6.87-6.89, 6.100-6.108, 6.110-6.116, 6.118-6.121, 6.123-6.126, 6.128-6.129, 8.644-8.648, 8.698-8.702, 9.666-9.699, 9.701-9.707, 9.709-9.721, 9.723-9.733, 9.735-9.739, 9.741-9.752, 9.754-9.764, 9.766-9.785, 9.787-9.797, 10.148-10.150, 14.581, 14.805-14.816, 14.818-14.823, 14.825-14.828, 15.127-15.129, 15.626-15.640, 15.642-15.655, 15.657-15.673, 15.675-15.688, 15.690-15.698, 15.700-15.703, 15.705-15.774, 15.776-15.786, 15.788-15.799, 15.801-15.810, 15.812-15.835, 15.837-15.879 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus • Augustus (Octavian, emperor) • Augustus (Roman emperor) • Augustus (attributes of) • Augustus (see also Octavian”) • Augustus Caesar • Augustus, Augustus’ house on the Palatine • Augustus, Deification • Augustus, Forum of • Augustus, Jupiter linked to • Augustus, Mausoleum of • Augustus, Palatine hill complex of • Augustus, Palatine hill house of • Augustus, and Apollo • Augustus, and Ovid • Augustus, and miracles • Augustus, artistic freedom suppressed by • Augustus, as audience • Augustus, as pater patriae • Augustus, as transformed • Augustus, as triumphator • Augustus, building works • Augustus, catasterism of • Augustus, divinity of • Augustus, houses of • Augustus, misjudgment of Ars amatoria • Augustus, modesty of • Augustus, moral legislation • Augustus, nature of justice under • Augustus, patronage and influence on artistic endeavor • Augustus, policy • Augustus, punishment of Ovid • Augustus, titulature of • Augustus/Octavian • Augustus/Octavian, as author and builder • Augustus/Octavian, as collective construction • Augustus/Octavian, as pater patriae • Augustus/Octavian, as performer of a public image • Augustus/Octavian, as reader • Augustus/Octavian, as spin-master • Augustus/Octavian, conspiracies against • Augustus/Octavian, early self-representations • Augustus/Octavian, power of • Augustus/Octavian, relation with Caesar • Augustus/Octavian, relation with the gods • Caesar (G. Iulius Caesar), praised for superiority of son (Augustus) • Emperors and Egypt, Octavian-Augustus • Gunthamund, Vandal king, Augustus, comparison to • Jupiter (Zeus), Augustus linked to • Livia Drusilla, Julia Augusta • Mausoleum of Augustus • Octavian • Ovid, divinity of Augustus, treatment of • Pax Augusta • Rome, people of and Augustus as pater patriae, Augustus’s honorary house decorations from • Senate, and Augustus • Suetonius, Divus Augustus • Tiberius, Divus Augustus • Vergil, Octavian in Georgics • Vespasian, and Augustus • ara Pacis Augustae • audience, Augustus as • closeness to the gods, of Augustus and Vesta • criticism, of Augustus’ politics • festivals, of Ara Pacis Augustae ('4 July) • honorific titles, Augustus as pater patriae • honorific titles, of Augustus • public sphere, and Augustus • triumphus, Augustus’ triple triumph

Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 400; Augoustakis (2014), Flavian Poetry and its Greek Past, 54, 164; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 305; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 249; Crabb (2020), Luke/Acts and the End of History, 109, 164; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 124, 125; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 166; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 82, 103, 192, 240, 243, 244; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 197, 198; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 65; Fielding (2017), Transformations of Ovid in Late Antiquity. 6, 118, 119; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24; Gorain (2019), Language in the Confessions of Augustine, 186; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 153, 154; Jenkyns (2013), God, Space, and City in the Roman Imagination, 29, 78, 294; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 20, 64, 89, 96, 103, 122, 143; Keith and Myers (2023), Vergil and Elegy. 187; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 35, 78, 193, 208; Mayor (2017), Religion and Memory in Tacitus’ Annals, 155; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 149, 153; Mueller (2002), Roman Religion in Valerius Maximus, 201; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 218; Pandey (2018), The Poetics of Power in Augustan Rome, 4, 21, 22, 74, 75, 76, 77, 78, 79, 80, 81, 123, 124, 127, 204, 205, 241, 250; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 42, 46; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 477, 479; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 125, 126; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 48, 51, 52, 54; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 54, 164; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 18; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 171, 173, 326, 329; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9

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1.4 ad mea perpetuum deducite tempora carmen. ^1.107 Ver erat aeternum, placidique tepentibus auris ^1.144 Vivitur ex rapto: non hospes ab hospite tutus, ^1.185 Nam quamquam ferus hostis erat, tamen illud ab uno ^1.186 corpore et ex una pendebat origine bellum. ^1.187 Nunc mihi, qua totum Nereus circumsonat orbem, ^1.188 perdendum est mortale genus: per flumina iuro ^1.189 infera, sub terras Stygio labentia luco! ^1.190 cuncta prius temptata: sed inmedicabile corpus ^1.191 ense recidendum est, ne pars sincera trahatur. ^1.192 Sunt mihi semidei, sunt rustica numina, nymphae ^1.193 faunique satyrique et monticolae silvani: ^1.194 quos quoniam caeli nondum dignamur honore, ^1.195 quas dedimus certe terras habitare sinamus. ^1.196 An satis, o superi, tutos fore creditis illos, ^1.197 cum mihi, qui fulmen, qui vos habeoque regoque, ^1.198 struxerit insidias notus feritate Lycaon?” ^1.199 Confremuere omnes studiisque ardentibus ausum ^1.200 talia deposcunt. Sic, cum manus inpia saevit ^1.201 sanguine Caesareo Romanum exstinguere nomen, ^1.202 attonitum tanto subitae terrore ruinae ^1.203 humanum genus est totusque perhorruit orbis: ^1.204 nec tibi grata minus pietas, Auguste, tuorum est, ^1.205 quam fuit illa Iovi. Qui postquam voce manuque ^1.452 Primus amor Phoebi Daphne Peneia, quem non ^1.453 fors ignara dedit, sed saeva Cupidinis ira. ^1.454 Delius hunc, nuper victa serpente superbus, ^1.455 viderat adducto flectentem cornua nervo ^1.456 “quid” que “tibi, lascive puer, cum fortibus armis?” ^1.457 dixerat, “ista decent umeros gestamina nostros, ^1.458 qui dare certa ferae, dare vulnera possumus hosti, ^1.460 stravimus innumeris tumidum Pythona sagittis. ^1.461 Tu face nescio quos esto contentus amores ^1.462 inritare tua, nec laudes adsere nostras.” ^1.463 Filius huic Veneris “figat tuus omnia, Phoebe, ^1.464 te meus arcus:” ait “quantoque animalia cedunt ^1.465 cuncta deo tanto minor est tua gloria nostra.” ^1.477 Vitta coercebat positos sine lege capillos. ^1.478 Multi illam petiere, illa aversata petentes ^1.546 qua nimium placui, tellus aut hisce vel istam, ^1.547 quae facit ut laedar, mutando perde figuram. ^1.547 Qua nimium placui, mutando perde figuram!” ^1.557 Cui deus “at quoniam coniunx mea non potes esse, ^1.558 arbor eris certe” dixit “mea. Semper habebunt ^1.559 te coma, te citharae, te nostrae, laure, pharetrae: ^1.560 tu ducibus Latiis aderis, cum laeta triumphum ^1.561 vox canet et visent longas Capitolia pompas: ^1.562 postibus Augustis eadem fidissima custos ^1.563 ante fores stabis mediamque tuebere quercum, ^1.564 utque meum intonsis caput est iuvenale capillis, ^1.565 tu quoque perpetuos semper gere frondis honores.” ^1.566 Finierat Paean: factis modo laurea ramis ^2.259 cuique fuit rerum promissa potentia, Thybrin. ^4.670 Illic inmeritam maternae pendere linguae ^4.671 Andromedan poenas iniustus iusserat Ammon. ^4.672 Quam simul ad duras religatam bracchia cautes ^4.673 vidit Abantiades (nisi quod levis aura capillos ^4.674 moverat et tepido manabant lumina fletu, ^4.676 et stupet et visae correptus imagine formae ^4.677 paene suas quatere est oblitus in aere pennas. ^4.678 Ut stetit, “o” dixit “non istis digna catenis, ^4.680 pande requirenti nomen terraeque tuumque, ^4.681 et cur vincla geras.” Primo silet illa, nec audet ^4.682 adpellare virum virgo; manibusque modestos ^4.683 celasset vultus, si non religata fuisset: ^4.684 lumina, quod potuit, lacrimis inplevit obortis. ^4.685 Saepius instanti, sua ne delicta fateri ^4.686 nolle videretur, nomen terraeque suumque, ^4.687 quantaque maternae fuerit fiducia formae, ^4.689 insonuit, veniensque inmenso belua ponto ^4.690 inminet et latum sub pectore possidet aequor. ^4.691 Conclamat virgo: genitor lugubris et una ^4.692 mater adest, ambo miseri, sed iustius illa. ^4.693 Nec secum auxilium, sed dignos tempore fletus ^4.694 plangoremque ferunt vinctoque in corpore adhaerent, ^4.695 cum sic hospes ait: “Lacrimarum longa manere ^4.696 tempora vos poterunt: ad opem brevis hora ferendam est. ^4.697 Hanc ego si peterem Perseus Iove natus et illa, ^4.698 quam clausam inplevit fecundo Iuppiter auro, ^4.699 Gorgonis anguicomae Perseus superator et alis ^4.700 aerias ausus iactatis ire per auras, ^4.701 praeferrer cunctis certe gener. Addere tantis ^4.703 ut mea sit servata mea virtute, paciscor.” ^4.704 Accipiunt legem (quis enim dubitaret?) et orant ^4.705 promittuntque super regnum dotale parentes. ^4.706 Ecce velut navis praefixo concita rostro ^4.707 sulcat aquas, iuvenum sudantibus acta lacertis, ^4.708 sic fera dimotis inpulsu pectoris undis ^4.709 tantum aberat scopulis, quantum Balearica torto ^4.710 funda potest plumbo medii transmittere caeli: ^4.711 cum subito iuvenis pedibus tellure repulsa ^4.712 arduus in nubes abiit. Ut in aequore summo ^4.713 umbra viri visa est, visa fera saevit in umbra. ^4.714 Utque Iovis praepes, vacuo cum vidit in arvo ^4.715 praebentem Phoebo liventia terga draconem, ^4.717 squamigeris avidos figit cervicibus ungues, ^4.718 sic celeri missus praeceps per ie volatu ^4.719 terga ferae pressit dextroque frementis in armo ^4.720 Inachides ferrum curvo tenus abdidit hamo. ^4.721 Vulnere laesa gravi modo se sublimis in auras ^4.722 attollit, modo subdit aquis, modo more ferocis ^4.723 versat apri, quem turba canum circumsona terret. ^4.725 quaque patet, nunc terga cavis super obsita conchis, ^4.726 nunc laterum costas, nunc qua tenuissima cauda ^4.727 desinit in piscem, falcato vulnerat ense. ^4.729 ore vomit: maduere graves adspergine pennae. ^4.730 Nec bibulis ultra Perseus talaribus ausus ^4.731 credere, conspexit scopulum, qui vertice summo ^4.732 stantibus exstat aquis, operitur ab aequore moto. ^4.733 Nixus eo rupisque tenens iuga prima sinistra ^4.734 ter quater exegit repetita per ilia ferrum. ^5.341 “Prima Ceres unco glaebam dimovit aratro, ^5.365 “arma manusque meae, mea, nate, potentia”, dixit, ^5.366 “illa, quibus superas omnes, cape tela, Cupido, ^5.367 inque dei pectus celeres molire sagittas, ^5.368 cui triplicis cessit fortuna novissima regni. ^5.370 victa domas ipsumque, regit qui numina ponti. ^5.371 Tartara quid cessant? cur non matrisque tuumque ^5.372 imperium profers? agitur pars tertia mundi. ^5.373 Et tamen in caelo, quae iam patientia nostra est, ^5.374 spernimur, ac mecum vires minuuntur Amoris. ^6.78 at sibi dat clipeum, dat acutae cuspidis hastam, ^6.79 dat galeam capiti, defenditur aegide pectus, ^6.81 edere cum bacis fetum canentis olivae ^6.83 Ut tamen exemplis intellegat aemula laudis, ^6.84 quod pretium speret pro tam furialibus ausis, ^6.85 quattuor in partes certamina quattuor addit, ^6.87 Threiciam Rhodopen habet angulus unus et Haemum ^6.88 (nunc gelidi montes, mortalia corpora quondam !), ^6.89 nomina summorum sibi qui tribuere deorum. ^6.100 amplectens saxoque iacens lacrimare videtur. ^6.101 Circuit extremas oleis pacalibus oras: ^6.102 is modus est, operisque sua facit arbore finem. ^6.103 Maeonis elusam designat imagine tauri ^6.104 Europam: verum taurum, freta vera putares. ^6.105 Ipsa videbatur terras spectare relictas ^6.106 et comites clamare suas tactumque vereri ^6.107 adsilientis aquae timidasque reducere plantas. ^6.108 Fecit et Asterien aquila luctante teneri, ^6.110 addidit, ut satyri celatus imagine pulchram ^6.111 Iuppiter implerit gemino Nycteida fetu, ^6.112 Amphitryon fuerit, cum te, Tirynthia, cepit, ^6.113 aureus ut Danaen, Asopida luserit ignis, ^6.114 Mnemosynen pastor, varius Deoida serpens. ^6.115 Te quoque mutatum torvo, Neptune, iuvenco ^6.116 virgine in Aeolia posuit. Tu visus Enipeus ^6.118 et te flava comas frugum mitissima mater ^6.119 sensit equum, sensit volucrem crinita colubris ^6.120 mater equi volucris, sensit delphina Melantho. ^6.121 Omnibus his faciemque suam faciemque locorum ^6.123 utque modo accipitris pennas, modo terga leonis ^6.124 gesserit, ut pastor Macareida luserit Issen; ^6.125 Liber ut Erigonen falsa deceperit uva, ^6.126 ut Saturnus equo geminum Chirona crearit. ^6.128 nexilibus flores hederis habet intertextos. ^8.644 Multifidasque faces ramaliaque arida tecto ^8.645 detulit et minuit parvoque admovit aeno. ^8.646 Quodque suus coniunx riguo conlegerat horto, ^8.647 truncat holus foliis; furca levat illa bicorni ^8.648 sordida terga suis nigro pendentia tigno ^8.698 Dumque ea mirantur, dum deflent fata suorum, ^8.699 illa vetus, dominis etiam casa parva duobus ^8.700 vertitur in templum: furcas subiere columnae, ^8.701 stramina flavescunt, aurataque tecta videntur ^8.702 caelataeque fores adopertaque marmore tellus. ^9.666 Fama novi centum Cretaeas forsitan urbes ^9.667 implesset monstri, si non miracula nuper ^9.668 Iphide mutata Crete propiora tulisset. ^9.669 Proxima Cnosiaco nam quondam Phaestia regno ^9.670 progenuit tellus ignotum nomine Ligdum, ^9.671 ingenua de plebe virum. Nec census in illo ^9.672 nobilitate sua maior, sed vita fidesque ^9.673 inculpata fuit. Gravidae qui coniugis aures ^9.674 vocibus his monuit, cum iam prope partus adesset: ^9.675 “Quae voveam, duo sunt; minimo ut relevere dolore, ^9.676 utque marem parias; onerosior altera sors est, ^9.677 et vires fortuna negat. Quod abominor, ergo ^9.678 edita forte tuo fuerit si femina partu, ^9.679 (invitus mando: pietas, ignosce!) necetur.” ^9.680 Dixerat, et lacrimis vultus lavere profusis, ^9.681 tam qui mandabat, quam cui mandata dabantur. ^9.682 Sed tamen usque suum vanis Telethusa maritum ^9.683 sollicitat precibus, ne spem sibi ponat in arto. ^9.684 Certa sua est Ligdo sententia. Iamque ferendo ^9.685 vix erat illa gravem maturo pondere ventrem, ^9.686 cum medio noctis spatio sub imagine somni ^9.688 aut stetit aut visa est. Inerant lunaria fronti ^9.689 cornua cum spicis nitido flaventibus auro ^9.690 et regale decus. Cum qua latrator Anubis ^9.691 sanctaque Bubastis variusque coloribus Apis, ^9.692 quique premit vocem digitoque silentia suadet, ^9.693 sistraque erant numquamque satis quaesitus Osiris ^9.694 plenaque somniferis serpens peregrina venenis. ^9.695 Tum velut excussam somno et manifesta videntem ^9.696 sic adfata dea est: “Pars o Telethusa mearum, ^9.697 pone graves curas mandataque falle mariti. ^9.698 Nec dubita, cum te partu Lucina levarit, ^9.699 tollere quidquid erit. Dea sum auxiliaris opemque ^9.701 ingratum numen.” Monuit thalamoque recessit. ^9.702 Laeta toro surgit purasque ad sidera supplex ^9.703 Cressa manus tollens, rata sint sua visa, precatur. ^9.704 Ut dolor increvit, seque ipsum pondus in auras ^9.705 expulit et nata est ignaro femina patre, ^9.706 iussit ali mater puerum mentita: fidemque ^9.707 res habuit, neque erat ficti nisi conscia nutrix. ^9.709 Iphis avus fuerat. Gavisa est nomine mater, ^9.710 quod commune foret nec quemquam falleret illo. ^9.711 Inde incepta pia mendacia fraude latebant: ^9.712 cultus erat pueri, facies, quam sive puellae, ^9.713 sive dares puero, fuerat formosus uterque. ^9.714 Tertius interea decimo successerat annus, ^9.715 cum pater, Iphi, tibi flavam despondet Ianthen, ^9.716 inter Phaestiadas quae laudatissima formae ^9.717 dote fuit virgo, Dictaeo nata Teleste. ^9.718 Par aetas, par forma fuit, primasque magistris ^9.719 accepere artes, elementa aetatis, ab isdem. ^9.720 Hinc amor ambarum tetigit rude pectus et aequum ^9.721 vulnus utrique dedit. Sed erat fiducia dispar: ^9.723 quamque virum putat esse, virum fore credit Ianthe; ^9.724 Iphis amat, qua posse frui desperat, et auget ^9.725 hoc ipsum flammas, ardetque in virgine virgo; ^9.726 vixque tenens lacrimas “quis me manet exitus” inquit, ^9.727 “cognita quam nulli, quam prodigiosa novaeque ^9.728 cura tenet Veneris? Si di mihi parcere vellent, ^9.729 parcere debuerant; si non, et perdere vellent, ^9.730 naturale malum saltem et de more dedissent. ^9.731 Nec vaccam vaccae, nec equas amor urit equarum: ^9.732 urit oves aries, sequitur sua femina cervum. ^9.733 Sic et aves coeunt, interque animalia cuncta ^9.735 Vellem nulla forem! Ne non tamen omnia Crete ^9.736 monstra ferat, taurum dilexit filia Solis, ^9.737 femina nempe marem: meus est furiosior illo, ^9.738 si verum profitemur, amor! Tamen illa secuta est ^9.739 spem Veneris, tamen illa dolis et imagine vaccae ^9.741 Huc licet e toto sollertia confluat orbe, ^9.742 ipse licet revolet ceratis Daedalus alis, ^9.743 quid faciet? Num me puerum de virgine doctis ^9.744 artibus efficiet? num te mutabit, Ianthe? ^9.745 Quin animum firmas, teque ipsa reconligis, Iphi, ^9.746 consiliique inopes et stultos excutis ignes? ^9.747 Quid sis nata, vide, nisi te quoque decipis ipsa, ^9.748 et pete quod fas est, et ama quod femina debes! ^9.749 Spes est, quae capiat, spes est, quae pascit amorem: ^9.750 hanc tibi res adimit. Non te custodia caro ^9.751 arcet ab amplexu nec cauti cura mariti, ^9.752 non patris asperitas, non se negat ipsa roganti: ^9.754 esse potes felix, ut dique hominesque laborent. ^9.755 Nunc quoque votorum nulla est pars vana meorum, ^9.756 dique mihi faciles, quidquid valuere, dederunt; ^9.757 quodque ego, vult genitor, vult ipsa socerque futurus. ^9.758 At non vult natura, potentior omnibus istis, ^9.759 quae mihi sola nocet. Venit ecce optabile tempus, ^9.760 luxque iugalis adest, et iam mea fiet Ianthe— ^9.761 nec mihi continget: mediis sitiemus in undis. ^9.762 Pronuba quid Iuno, quid ad haec, Hymenaee, venitis ^9.763 sacra, quibus qui ducat abest, ubi nubimus ambae?” ^9.764 Pressit ab his vocem. Nec lenius altera virgo ^9.766 Quod petit haec, Telethusa timens modo tempora differt, ^9.767 nunc ficto languore moram trahit, omina saepe ^9.768 visaque causatur. Sed iam consumpserat omnem ^9.769 materiam ficti, dilataque tempora taedae ^9.770 institerant, unusque dies restabat. At illa ^9.771 crinalem capiti vittam nataeque sibique ^9.772 detrahit et passis aram complexa capillis ^9.773 “Isi, Paraetonium Mareoticaque arva Pharonque ^9.774 quae colis et septem digestum in cornua Nilum: ^9.775 fer, precor” inquit “opem nostroque medere timori! ^9.776 Te, dea, te quondam tuaque haec insignia vidi ^9.777 cunctaque cognovi, sonitum comitantiaque aera ^9.778 sistrorum, memorique animo tua iussa notavi. ^9.779 Quod videt haec lucem, quod non ego punior, ecce ^9.780 consilium munusque tuum est. Miserere duarum ^9.781 auxilioque iuva!” Lacrimae sunt verba secutae. ^9.782 Visa dea est movisse suas (et moverat) aras, ^9.783 et templi tremuere fores, imitataque lunam ^9.784 cornua fulserunt, crepuitque sonabile sistrum. ^9.785 Non secura quidem, fausto tamen omine laeta ^9.787 quam solita est, maiore gradu, nec candor in ore ^9.788 permanet, et vires augentur, et acrior ipse est ^9.789 vultus, et incomptis brevior mensura capillis, ^9.790 plusque vigoris adest, habuit quam femina. Nam quae ^9.791 femina nuper eras, puer es. Date munera templis ^9.792 nec timida gaudete fide! Dant munera templis, ^9.793 addunt et titulum; titulus breve carmen habebat: ^9.794 DONA PUER SOLVIT QUAE FEMINA VOVERAT IPHIS ^9.795 Postera lux radiis latum patefecerat orbem, ^9.796 cum Venus et Iuno sociosque Hymenaeus ad ignes ^9.797 conveniunt, potiturque sua puer Iphis Ianthe. ^10.148 “Ab Iove, Musa parens, (cedunt Iovis omnia regno!) ^10.149 carmina nostra move! Iovis est mihi saepe potestas ^10.150 dicta prius: cecini plectro graviore Gigantas ^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. ^15.127 Nec satis est, quod tale nefas committitur: ipsos ^15.128 inscripsere deos sceleri, numenque supernum ^15.129 caede laboriferi credunt gaudere iuvenci. ^15.626 Dira lues quondam Latias vitiaverat auras, ^15.627 pallidaque exsangui squalebant corpora morbo. ^15.628 Funeribus fessi postquam mortalia cernunt ^15.629 temptamenta nihil, nihil artes posse medentum, ^15.630 auxilium caeleste petunt mediamque tenentes ^15.631 orbis humum Delphos adeunt, oracula Phoebi, ^15.632 utque salutifera miseris succurrere rebus ^15.633 sorte velit tantaeque urbis mala finiat, orant: ^15.634 et locus et laurus et, quas habet ipse, pharetras ^15.636 hanc adyto vocem pavefactaque pectora movit: ^15.637 “Quod petis hinc, propiore loco, Romane, petisses, ^15.638 et pete nunc propiore loco! nec Apolline vobis, ^15.639 qui minuat luctus, opus est, sed Apolline nato. ^15.640 Ite bonis avibus prolemque accersite nostram!” ^15.642 quam colat, explorant, iuvenis Phoebeius urbem, ^15.643 quique petant ventis Epidauria litora mittunt. ^15.644 Quae simul incurva missi tetigere carina, ^15.645 concilium Graiosque patres adiere, darentque, ^15.646 oravere, deum, qui praesens funera gentis ^15.647 finiat Ausoniae: certas ita dicere sortes. ^15.648 Dissidet et variat sententia, parsque negandum ^15.649 non putat auxilium, multi retinere suamque ^15.650 non emittere opem nec numina tradere suadent: ^15.651 dum dubitant, seram pepulere crepuscula lucem, ^15.652 umbraque telluris tenebras induxerat orbi, ^15.653 cum deus in somnis opifer consistere visus ^15.654 ante tuum, Romane, torum, sed qualis in aede ^15.655 esse solet, baculumque tenens agreste sinistra ^15.657 et placido tales emittere pectore voces: ^15.658 “Pone metus! Veniam simulacraque nostra relinquam. ^15.659 Hunc modo serpentem, baculum qui nexibus ambit, ^15.660 perspice et usque nota visu, ut cognoscere possis! ^15.661 Vertar in hunc, sed maior ero tantusque videbor, ^15.662 in quantum verti caelestia corpora debent.” ^15.663 Extemplo cum voce deus, cum voce deoque ^15.664 somnus abit, somnique fugam lux alma secuta est. ^15.665 Postera sidereos aurora fugaverat ignes: ^15.666 incerti, quid agant, proceres ad templa petiti ^15.667 perveniunt operosa dei, quaque ipse morari ^15.668 sede velit, signis caelestibus indicet, orant. ^15.669 Vix bene desierant, cum cristis aureus altis ^15.670 in serpente deus praenuntia sibila misit ^15.671 adventuque suo signumque arasque foresque ^15.672 marmoreumque solum fastigiaque aurea movit ^15.673 pectoribusque tenus media sublimis in aede ^15.675 Territa turba pavet. Cognovit numina castos ^15.676 evinctus vitta crines albente sacerdos: ^15.677 “En deus est deus est! Animis linguisque favete, ^15.678 quisquis ades!” dixit. “Sis, o pulcherrime, visus ^15.679 utiliter populosque iuves tua sacra colentes !” ^15.680 Quisquis adest, visum venerantur numen, et omnes ^15.681 verba sacerdotis referunt geminata piumque ^15.682 Aeneadae praestant et mente et voce favorem. ^15.683 Adnuit his motisque deus rata pignora cristis ^15.684 et repetita dedit vibrata sibila lingua. ^15.685 Tum gradibus nitidis delabitur oraque retro ^15.686 flectit et antiquas abiturus respicit aras ^15.687 adsuetasque domos habitataque templa salutat. ^15.688 Inde per iniectis adopertam floribus ingens ^15.690 tendit ad incurvo munitos aggere portus. ^15.691 Restitit hic agmenque suum turbaeque sequentis ^15.692 officium placido visus dimittere vultu ^15.693 corpus in Ausonia posuit rate: numinis illa ^15.694 sensit onus, pressa estque dei gravitate carina; ^15.695 Aeneadae gaudent caesoque in litore tauro ^15.696 torta coronatae solvunt retinacula navis. ^15.697 Impulerat levis aura ratem: deus eminet alte, ^15.698 impositaque premens puppim cervice recurvam ^15.700 Ionium zephyris sextae Pallantidos ortu ^15.701 Italiam tenuit praeterque Lacinia templo ^15.702 nobilitata deae Scylaceaque litora fertur; ^15.703 linquit Iapygiam laevisque Amphrisia remis ^15.705 Romethiumque legit Caulonaque Naryciamque, ^15.706 evincitque fretum Siculique angusta Pelori ^15.707 Hippotadaeque domos regis Temesesque metalla, ^15.708 Leucosiamque petit tepidique rosaria Paesti. ^15.709 Inde legit Capreas promunturiumque Minervae ^15.710 et Surrentino generosos palmite colles ^15.711 Herculeamque urbem Stabiasque et in otia natam ^15.712 Parthenopen et ab hac Cumaeae templa Sibyllae. ^15.713 Hinc calidi fontes lentisciferumque tenetur ^15.714 Liternum multamque trahens sub gurgite harenam ^15.715 Volturnus niveisque frequens Sinuessa columbis ^15.716 Minturnaeque graves et quam tumulavit alumnus ^15.717 Antiphataeque domus Trachasque obsessa palude ^15.718 et tellus Circaea et spissi litoris Antium. ^15.719 Huc ubi veliferam nautae advertere carinam ^15.720 (asper enim iam pontus erat), deus explicat orbes ^15.721 perque sinus crebros et magna volumina labens ^15.722 templa parentis init flavum tangentia litus. ^15.723 Aequore placato patrias Epidaurius aras ^15.724 linquit et hospitio iuncti sibi numinis usus ^15.725 litoream tractu squamae crepitantis harenam ^15.726 sulcat et innixus moderamine navis in alta ^15.727 puppe caput posuit, donec Castrumque sacrasque ^15.728 Lavini sedes Tiberinaque ad ostia venit. ^15.729 Huc omnis populi passim matrumque patrumque ^15.730 obvia turba ruit, quaeque ignes, Troica, servant, ^15.731 Vesta, tuos, laetoque deum clamore salutant. ^15.732 Quaque per adversas navis cita ducitur undas, ^15.733 tura super ripas aris ex ordine factis ^15.734 parte ab utraque sot et odorant aera fumis, ^15.735 ictaque coniectos incalfacit hostia cultros. ^15.736 Iamque caput rerum, Romanam intraverat urbem: ^15.737 erigitur serpens summoque acclinia malo ^15.738 colla movet sedesque sibi circumspicit aptas. ^15.739 Scinditur in geminas partes circumfluus amnis ^15.740 (Insula nomen habet), laterumque a parte duorum ^15.741 porrigit aequales media tellure lacertos. ^15.742 Huc se de Latia pinu Phoebeius anguis ^15.743 contulit et finem, specie caeleste resumpta, ^15.744 luctibus imposuit venitque salutifer urbi. ^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. ^15.852 Hic sua praeferri quamquam vetat acta paternis, ^15.853 libera fama tamen nullisque obnoxia iussis ^15.854 invitum praefert unaque in parte repugnat: ^15.856 Aegea sic Theseus, sic Pelea vicit Achilles; ^15.857 denique, ut exemplis ipsos aequantibus utar, ^15.858 sic et Saturnus minor est Iove: Iuppiter arces ^15.859 temperat aetherias et mundi regna triformis, ^15.860 terra sub Augusto est; pater est et rector uterque. ^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! ^15.871 Iamque opus exegi, quod nec Iovis ira nec ignis ^15.872 nec poterit ferrum nec edax abolere vetustas. ^15.874 ius habet, incerti spatium mihi finiat aevi: ^15.875 parte tamen meliore mei super alta perennis ^15.876 astra ferar, nomenque erit indelebile nostrum, ^15.877 quaque patet domitis Romana potentia terris, ^15.878 ore legar populi, perque omnia saecula fama, ^15.879 siquid habent veri vatum praesagia, vivam.' 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1.4 and all things you have changed! Oh lead my song ^1.107 of seed divine? or did Prometheu ^1.144 and corners and sweet acorns on the ground, ^1.185 and soon destructive iron and harmful gold ^1.186 were brought to light; and War, which uses both, ^1.187 came forth and shook with sanguinary grip ^1.188 his clashing arms. Rapacity broke forth— ^1.189 the guest was not protected from his host, ^1.190 the father in law from his own son in law; ^1.191 even brothers seldom could abide in peace. ^1.192 The husband threatened to destroy his wife, ^1.193 and she her husband: horrid step dames mixed ^1.194 the deadly henbane: eager sons inquired ^1.195 their fathers, ages. Piety was slain: ^1.196 and last of all the virgin deity, ^1.197 Astraea vanished from the blood-stained earth. ^1.198 And lest ethereal heights should long remain ^1.199 less troubled than the earth, the throne of Heaven ^1.200 was threatened by the Giants; and they piled ^1.201 mountain on mountain to the lofty stars. ^1.202 But Jove, omnipotent, shot thunderbolt ^1.203 through Mount Olympus , and he overturned ^1.204 from Ossa huge, enormous Pelion. ^1.205 And while these dreadful bodies lay overwhelmed ^1.452 obeyed. Their fountains heard and ceased to flow; ^1.453 their waves subsided; hidden hills uprose; ^1.454 emerged the shores of ocean; channels filled ^1.455 with flowing streams; the soil appeared; the land ^1.456 increased its surface as the waves decreased: ^1.457 and after length of days the trees put forth, ^1.458 with ooze on bending boughs, their naked tops. ^1.460 but as he viewed the vast and silent world ^1.461 Deucalion wept and thus to Pyrrha spoke; ^1.462 “O sister! wife! alone of woman left! ^1.463 My kindred in descent and origin! ^1.464 Dearest companion of my marriage bed, ^1.465 doubly endeared by deepening dangers borne,— ^1.477 to take the form of man. Alas, the God ^1.478 decreed and only we are living!”, Thu ^1.546 alive and part of slime iimate ^1.547 are fashioned in one body. Heat combined ^1.557 or monster new created. Unwilling she ^1.558 created thus enormous Python.—Thou ^1.559 unheard of serpent spread so far athwart ^1.560 the side of a vast mountain, didst fill with fear ^1.561 the race of new created man. The God ^1.562 that bears the bow (a weapon used till then ^1.563 only to hunt the deer and agile goat) ^1.564 destroyed the monster with a myriad darts, ^1.565 and almost emptied all his quiver, till ^1.566 envenomed gore oozed forth from livid wounds.' "^2.259 his father's steeds, and he is stunned with grief" ^2.259 with steps uncertain wandered he as fate ^4.670 of judgment, or they haunt the mansion where ^4.671 abides the Utmost Tyrant, or they tend ^4.672 to various callings, as their whilom way; — ^4.673 appropriate punishment confines to pain ^4.674 the multitude condemned. ^4.676 impelled by rage and hate, from habitation ^4.677 celestial, Juno, of Saturn born, descends, ^4.678 ubmissive to its dreadful element. ^4.680 than groans were uttered by the threshold, pressed ^4.681 by her immortal form, and Cerberu ^4.682 upraising his three-visaged mouths gave vent ^4.683 to triple-barking howls.—She called to her ^4.684 the sisters, Night-begot, implacable, ^4.685 terrific Furies. They did sit before ^4.686 the prison portals, adamant confined, ^4.687 combing black vipers from their horrid hair. ^4.689 they recognized, those Deities uprose. ^4.690 O dread confines! dark seat of wretched vice! ^4.691 Where stretched athwart nine acres, Tityus, ^4.692 must thou endure thine entrails to be torn! ^4.693 O Tantalus, thou canst not touch the wave, ^4.694 and from thy clutch the hanging branches rise! ^4.695 O Sisyphus, thou canst not stay the stone, ^4.696 catching or pushing, it must fall again! ^4.697 O thou Ixion! whirled around, around, ^4.698 thyself must follow to escape thyself! ^4.699 And, O Belides, (plotter of sad death ^4.700 upon thy cousins) thou art always doomed ^4.701 to dip forever ever-spilling waves! ^4.703 a stern look on those wretches, first her glance ^4.704 arrested on Ixion; but the next ^4.705 on Sisyphus; and thus the goddess spoke;— ^4.706 “For why should he alone of all his kin ^4.707 uffer eternal doom, while Athamas, ^4.708 luxurious in a sumptuous palace reigns; ^4.709 and, haughty with his wife, despises me.” ^4.710 So grieved she, and expressed the rage of hate ^4.711 that such descent inspired, beseeching thus, ^4.712 no longer should the House of Cadmus stand, ^4.713 o that the sister Furies plunge in crime ^4.714 overweening Athamas.—Entreating them, ^4.715 he mingled promises with her commands.— ^4.717 whose locks entangled are not ever smooth, ^4.718 tossed them around, that backward from her face ^4.719 uch crawling snakes were thrown;—then answered she: ^4.720 “Since what thy will decrees may well be done, ^4.721 why need we to consult with many words? ^4.722 Leave thou this hateful region and convey ^4.723 thyself, contented, to a better realm.” ^4.725 before she enters her celestial home, ^4.726 Iris, the child of Thaumas, purifie ^4.727 her limbs in sprinkled water. ^4.729 Tisiphone, revengeful, takes a torch;— ^4.730 besmeared with blood, and vested in a robe, ^4.731 dripping with crimson gore, and twisting-snake ^4.732 engirdled, she departs her dire abode— ^4.733 with twitching Madness, Terror, Fear and Woe: ^4.734 and when she had arrived the destined house, ^5.341 to Perseus, and confessed his wicked deeds; ^5.365 thus always, in the palace where reside ^5.366 my father-in-law, that my surrendered spouse ^5.367 may soften her great grief when she but see ^5.368 the darling image of her first betrothed.” ^5.370 where Phineus had turned his trembling face: ^5.371 and as he struggled to avert his gaze ^5.372 his neck grew stiff; the moisture of his eye ^5.373 was hardened into stone.—And since that day ^5.374 his timid face and coward eyes and hands, ^6.78 and, quickly when the glorious sun comes up, ^6.79 pales into white. ^6.81 her own destruction, for she would not give ^6.83 Nor did the daughter of almighty Jove ^6.84 decline: disdaining to delay with words, ^6.85 he hesitated not. ^6.87 elected their positions, stretched their web ^6.88 with finest warp, and separated warp with sley. ^6.89 The woof was next inserted in the web ^6.100 that spans new glory in the curving sky, ^6.101 its glittering rays reflected in the rain, ^6.102 preads out a multitude of blended tints, ^6.103 in scintillating beauty to the sight ^6.104 of all who gaze upon it; — so the threads, ^6.105 inwoven, mingled in a thousand tints, ^6.106 harmonious and contrasting; shot with gold: ^6.107 and there, depicted in those shining webs, ^6.108 were shown the histories of ancient days:— ^6.110 where ancient Cecrops built his citadel, ^6.111 and showed the old contention for the name ^6.112 it should be given.—Twelve celestial God ^6.113 urrounded Jupiter , on lofty thrones; ^6.114 and all their features were so nicely drawn, ^6.115 that each could be distinguished.— Jupiter ^6.116 appeared as monarch of those judging Gods. ^6.118 contending with Minerva. As he struck ^6.119 the Rock with his long trident, a wild horse ^6.120 prang forth which he bequeathed to man. He claimed ^6.121 his right to name the city for that gift. ^6.123 bearing a shield, and in her hand a lance, ^6.124 harp-pointed, and a helmet on her head— ^6.125 her breast well-guarded by her Aegis: there ^6.126 he struck her spear into the fertile earth, ^6.128 pale with new clustered fruits.—And those twelve Gods,' "^8.644 his conquering foot upon the monster's head" '^8.645 and said, “O Atalanta, glorious maid, ^8.646 of Nonacris, to you is yielded spoil, ^8.647 my lawful right, and I rejoice to share ^8.648 the merit of this glorious victory.” ^8.698 it long and secretly in her own room, ^8.699 where, thus preserved, it acted as a charm ^8.700 to save the life of Meleager. Thi ^8.701 the mother now brought forth, and fetched a pile ^8.702 of seasoned tinder ready for the torch. ^9.666 of youthful manhood. Then shall Jupiter ^9.667 let Hebe, guardian of ungathered days,' "^9.668 grant from the future to Callirhoe's sons," '^9.669 the strength of manhood in their infancy.' "^9.670 Do not let their victorious father's death" '^9.671 be unavenged a long while. Jove prevailed ^9.672 upon, will claim beforehand all the gift ^9.673 of Hebe, who is his known daughter-in-law, ^9.674 and his step-daughter, and with one act change' "^9.675 Callirhoe's beardless boys to men of size.”" '^9.676 When Themis, prophesying future days, ^9.677 had said these words, the Gods of Heaven complained ^9.678 because they also could not grant the gift ^9.679 of youth to many others in this way. ^9.680 Aurora wept because her husband had ^9.681 white hair; and Ceres then bewailed the age ^9.682 of her Iasion, grey and stricken old; ^9.683 and Mulciber demanded with new life ^9.684 his Erichthonius might again appear; ^9.685 and Venus , thinking upon future days,' "^9.686 aid old Anchises' years must be restored." '^9.688 until vexed with the clamor, Jupiter ^9.689 implored, “If you can have regard for me, ^9.690 consider the strange blessings you desire: ^9.691 does any one of you believe he can ^9.692 prevail against the settled will of Fate? ^9.693 As Iolaus has returned by fate, ^9.694 to those years spent by him; so by the Fate' "^9.695 Callirhoe's sons from infancy must grow" '^9.696 to manhood with no struggle on their part, ^9.697 or force of their ambition. And you should ^9.698 endure your fortune with contented minds: ^9.699 I, also, must give all control to Fate. ^9.701 I would not let advancing age break down ^9.702 my own son Aeacus, nor bend his back ^9.703 with weight of year; and Rhadamanthus should ^9.704 retain an everlasting flower of youth, ^9.705 together with my own son Minos, who ^9.706 is now despised because of his great age, ^9.707 o that his scepter has lost dignity.” ^9.709 and none continued to complain, when they ^9.710 aw Aeacus and Rhadamanthus old, ^9.711 and Minos also, weary of his age. ^9.712 And they remembered Minos in his prime, ^9.713 had warred against great nations, till his name ^9.714 if mentioned was a certain cause of fear. ^9.715 But now, enfeebled by great age, he feared' "^9.716 Miletus , Deione's son, because" '^9.717 of his exultant youth and strength derived ^9.718 from his great father Phoebus. And although' "^9.719 he well perceived Miletus ' eye was fixed" '^9.720 upon his throne, he did not dare to drive ^9.721 him from his kingdom. ^9.723 Miletus of his own accord did fly, ^9.724 by swift ship, over to the Asian shore, ^9.725 across the Aegean water, where he built ^9.726 the city of his name. ^9.727 Cyane, who ^9.728 was known to be the daughter of the stream ^9.729 Maeander , which with many a twist and turn ^9.730 flows wandering there—Cyane said to be ^9.731 indeed most beautiful, when known by him, ^9.732 gave birth to two; a girl called Byblis, who ^9.733 was lovely, and the brother Caunus—twins. ^9.735 of every maiden must be within law. ^9.736 Seized with a passion for her brother, she ^9.737 loved him, descendant of Apollo, not ^9.738 as sister loves a brother; not in such ^9.739 a manner as the law of man permits. ^9.741 to kiss him passionately, while her arm' "^9.742 were thrown around her brother's neck, and so" '^9.743 deceived herself. And, as the habit grew, ^9.744 her sister-love degenerated, till ^9.745 richly attired, she came to see her brother, ^9.746 with all endeavors to attract his eye; ^9.747 and anxious to be seen most beautiful, ^9.748 he envied every woman who appeared ^9.749 of rival beauty. But she did not know ^9.750 or understand the flame, hot in her heart, ^9.751 though she was agitated when she saw ^9.752 the object of her swiftly growing love. ^9.754 he hated to say brother, and she said, ^9.755 “Do call me Byblis—never call me sister!” ^9.756 And yet while feeling love so, when awake ^9.757 he does not dwell upon impure desire; ^9.758 but when dissolved in the soft arms of sleep, ^9.759 he sees the very object of her love, ^9.760 and blushing, dreams she is embraced by him, ^9.761 till slumber has departed. For a time ^9.762 he lies there silent, as her mind recall ^9.763 the loved appearance of her lovely dream, ^9.764 until her wavering heart, in grief exclaims:— ^9.766 Ah wretched me! I cannot count it true. ^9.767 And, if he were not my own brother, he ^9.768 why is my fond heart tortured with this dream? ^9.769 He is so handsome even to envious eyes, ^9.770 it is not strange he has filled my fond heart; ^9.771 o surely would be worthy of my love. ^9.772 But it is my misfortune I am hi ^9.773 own sister. Let me therefore strive, awake, ^9.774 to stand with honor, but let sleep return ^9.775 the same dream often to me.—There can be ^9.776 no fear of any witness to a shade ^9.777 which phantoms my delight.—O Cupid, swift ^9.778 of love-wing with your mother, and O my ^9.779 beloved Venus! wonderful the joy ^9.780 of my experience in the transport. All ^9.781 as if reality sustaining, lifted me ^9.782 up to elysian pleasure, while in truth ^9.783 I lay dissolving to my very marrow: ^9.784 the pleasure was so brief, and Night, headlong ^9.785 ped from me, envious of my coming joys. ^9.787 how good a daughter I would prove to your ^9.788 dear father, and how good a son would you ^9.789 be to my father. If the Gods agreed, ^9.790 then everything would be possessed by u ^9.791 in common, but this must exclude ancestors. ^9.792 For I should pray, compared with mine yours might ^9.793 be quite superior. But, oh my love, ^9.794 ome other woman by your love will be ^9.795 a mother; but because, unfortunate, ^9.796 my parents are the same as yours, you must ^9.797 be nothing but a brother. Sorrows, then, ^10.148 deep mast-tree, the soft linden and the beech, ^10.149 the brittle hazel, and the virgin laurel-tree, ^10.150 the ash for strong spears, the smooth silver-fir, ^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. ^15.127 affording dainties without slaughter, death, ^15.128 and bloodshed. Dull beasts delight to satisfy ^15.129 their hunger with torn flesh; and yet not all: ^15.626 but ancient ruins and, instead of wealth, ^15.627 ancestral tombs. Sparta was famous once ^15.628 and great Mycenae was most flourishing.' "^15.629 And Cecrops' citadel and Amphion's shone" '^15.630 in ancient power. Sparta is nothing now ^15.631 ave barren ground, the proud Mycenae fell, ^15.632 what is the Thebes of storied Oedipu' "^15.633 except a name? And of Pandion's Athen" '^15.634 what now remains beyond the name?' "^15.636 is rising, and beside the Tiber 's waves," '^15.637 whose springs are high in the Apennines , is laying ^15.638 her deep foundations. So in her growth ^15.639 her form is changing, and one day she will ^15.640 be the sole mistress of the boundless world. ^15.642 revealers of our destiny, declare ^15.643 this fate, and, if I recollect it right, ^15.644 Helenus, son of Priam, prophesied ^15.645 unto Aeneas, when he was in doubt ^15.646 of safety and lamenting for the state ^15.647 of Troy , about to fall, ‘O, son of a goddess, ^15.648 if you yourself, will fully understand ^15.649 this prophecy now surging in my mind ^15.650 Troy shall not, while you are preserved to life ^15.651 fall utterly. Flames and the sword shall give ^15.652 you passage. You shall go and bear away ^15.653 Pergama, ruined; till a foreign soil, ^15.654 more friendly to you than your native land, ^15.655 hall be the lot of Troy and of yourself. ^15.657 that our posterity, born far from Troy , ^15.658 will build a city greater than exists, ^15.659 or ever will exist, or ever ha ^15.660 been seen in former times. Through a long lapse ^15.661 of ages other noted men shall make ^15.662 it strong, but one of the race of Iulus; ^15.663 hall make it the great mistress of the world. ^15.664 After the earth has thoroughly enjoyed ^15.665 his glorious life, aetherial abode ^15.666 hall gain him, and immortal heaven shall be ^15.667 his destiny.’ ^15.668 Such was the prophesy ^15.669 of Helenus, when great Aeneas took ^15.670 away his guardian deities, and I ^15.671 rejoice to see my kindred walls rise high ^15.672 and realize how much the Trojans won ^15.673 by that resounding victory of the Greeks! ^15.675 forgetful of the goal, the heavens and all ^15.676 beneath them and the earth and everything ^15.677 upon it change in form. We likewise change, ^15.678 who are a portion of the universe, ^15.679 and, since we are not only things of flesh ^15.680 but winged souls as well, we may be doomed ^15.681 to enter into beasts as our abode; ^15.682 and even to be hidden in the breast ^15.683 of cattle. Therefore, should we not allow ^15.684 these bodies to be safe which may contain ^15.685 the souls of parents, brothers, or of those ^15.686 allied to us by kinship or of men ^15.687 at least, who should be saved from every harm? ^15.688 Let us not gorge down a Thyestean feast! ^15.690 how impiously does he prepare himself ^15.691 for shedding human blood, who with u knife' "^15.692 cuts the calf's throat and offers a deaf ear" '^15.693 to its death-longings! who can kill the kid ^15.694 while it is sending forth heart rending crie ^15.695 like those of a dear child; or who can feed ^15.696 upon the bird which he has given food. ^15.697 How little do such deeds as these fall short ^15.698 of actual murder? Yes, where will they lead? ^15.700 to weight of years; and let the sheep give u ^15.701 defence against the cold of Boreas; ^15.702 and let the well-fed she-goats give to man ^15.703 their udders for the pressure of kind hands. ^15.705 and fraudulent contrivances: deceive ^15.706 not birds with bird-limed twigs: do not deceive ^15.707 the trusting deer with dreaded feather foils: ^15.708 do not conceal barbed hooks with treacherous bait: ^15.709 if any beast is harmful, take his life, ^15.710 but, even so, let killing be enough. ^15.711 Taste not his flesh, but look for harmless food!” ^15.712 They say that Numa with a mind well taught ^15.713 by these and other precepts traveled back ^15.714 to his own land and, being urged again, ^15.715 assumed the guidance of the Latin state. ^15.716 Blest with a nymph as consort, blest also with ^15.717 the Muses for his guides, he taught the rite ^15.718 of sacrifice and trained in arts of peace ^15.719 a race accustomed long to savage war. ^15.720 When, ripe in years, he ended reign and life, ^15.721 the Latin matrons, the fathers of the state,' "^15.722 and all the people wept for Numa's death." '^15.723 For the nymph, his widow, had withdrawn from Rome , ^15.724 concealed within the thick groves of the vale ^15.725 Aricia , where with groans and wailing she ^15.726 disturbed the holy rites of Cynthia, ^15.727 established by Orestes. Ah! how often ^15.728 nymphs of the grove and lake entreated her ^15.729 to cease and offered her consoling words. ^15.730 How often the son of Theseus said to her ^15.731 “Control your sorrow; surely your sad lot ^15.732 is not the only one; consider now ^15.733 the like calamities by others borne, ^15.734 and you can bear your sorrow. To my grief ^15.735 my own disaster was far worse than yours. ^15.736 At least it can afford you comfort now. ^15.737 “Is it not true, discourse has reached yours ear ^15.738 that one Hippolytus met with his death ^15.739 through the credulity of his loved sire,' "^15.740 deceived by a stepmother's wicked art?" '^15.741 It will amaze you much, and I may fail ^15.742 to prove what I declare, but I am he! ^15.743 Long since the daughter of Pasiphae' "^15.744 tempted me to defile my father's bed" '^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, ^15.852 presenting wine in bowls. And he took note ^15.853 of panting entrails from new-slaughtered sheep, ^15.854 to learn the meaning of the event for him. ^15.856 he found the evidence of great events, ^15.857 as yet obscure, and, when he raised keen eye ^15.858 up from the entrails to the horns of Cippus, ^15.859 “O king, all hail!” he cried, “For in future time ^15.860 this country and the Latin towers will live ^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 ^15.871 that I should pass my life in exile than ^15.872 be seen a king throned in the capitol.” ^15.874 the people and the grave and honored Senate. ^15.875 But first he veiled his horns with laurel, which ^15.876 betokens peace. Then, standing on a mound ^15.877 raised by the valiant troops, he made a prayer ^15.878 after the ancient mode, and then he said, ^15.879 “There is one here who will be king, if you' ' None

44. Philo of Alexandria, On Dreams, 2.127 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus

Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 148; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 192

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2.127 And would you still sit down in your synagogues, collecting your ordinary assemblies, and reading your sacred volumes in security, and explaining whatever is not quite clear, and devoting all your time and leisure with long discussions to the philosophy of your ancestors? '' None

45. Philo of Alexandria, On The Contemplative Life, 31, 77 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus • Augustus (Octavian)

Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 326; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 192

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31 and then the eldest of them who has the most profound learning in their doctrines, comes forward and speaks with steadfast look and with steadfast voice, with great powers of reasoning, and great prudence, not making an exhibition of his oratorical powers like the rhetoricians of old, or the sophists of the present day, but investigating with great pains, and explaining with minute accuracy the precise meaning of the laws, which sits, not indeed at the tips of their ears, but penetrates through their hearing into the soul, and remains there lastingly; and all the rest listen in silence to the praises which he bestows upon the law, showing their assent only by nods of the head, or the eager look of the eyes. ⁷⁷ but the hearers, fixing their eyes and attention upon the speaker, remain in one and the same position listening attentively, indicating their attention and comprehension by their nods and looks, and the praise which they are inclined to bestow on the speaker by the cheerfulness and gentle manner in which they follow him with their eyes and with the fore-finger of the right hand. And the young men who are standing around attend to this explanation no less than the guests themselves who are sitting at meat. ' None

46. Philo of Alexandria, Against Flaccus, 36-37, 41-43, 46, 49-50, 55-56, 64, 74 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus • Augustus (Octavian) • Augustus, title • Augustus/Octavian • Augustus/Octavian, Temples of Upper Egpyt • Octavian • Tiberius, Heir of Augustus

Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 33; Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 24; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 25; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 80, 93; Goodman (2006), Judaism in the Roman World: Collected Essays, 226; Levine (2005), The Ancient Synagogue, The First Thousand Years, 285; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 216, 219, 326; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 19, 141; Sly (1990), Philo's Perception of Women, 2; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2

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36 There was a certain madman named Carabbas, afflicted not with a wild, savage, and dangerous madness (for that comes on in fits without being expected either by the patient or by bystanders), but with an intermittent and more gentle kind; this man spent all this days and nights naked in the roads, minding neither cold nor heat, the sport of idle children and wanton youths; '³⁷ and they, driving the poor wretch as far as the public gymnasium, and setting him up there on high that he might be seen by everybody, flattened out a leaf of papyrus and put it on his head instead of a diadem, and clothed the rest of his body with a common door mat instead of a cloak and instead of a sceptre they put in his hand a small stick of the native papyrus which they found lying by the way side and gave to him; ⁴¹ And when the multitude perceived this, I do not mean the ordinary and well-regulated population of the city, but the mob which, out of its restlessness and love of an unquiet and disorderly life, was always filling every place with tumult and confusion, and who, because of their habitual idleness and laziness, were full of treachery and revolutionary plans, they, flocking to the theatre the first thing in the morning, having already purchased Flaccus for a miserable price, which he with his mad desire for glory and with his slavish disposition, condescended to take to the injury not only of himself, but also of the safety of the commonwealth, all cried out, as if at a signal given, to erect images in the synagogues, ⁴² proposing a most novel and unprecedented violation of the law. And though they knew this (for they are very shrewd in their wickedness), they adopted a deep design, putting forth the name of Caesar as a screen, to whom it would be impiety to attribute the deeds of the guilty; ⁴³ what then did the governor of the country do? Knowing that the city had two classes of inhabitants, our own nation and the people of the country, and that the whole of Egypt was inhabited in the same manner, and that Jews who inhabited Alexandria and the rest of the country from the Catabathmos on the side of Libya to the boundaries of Ethiopia were not less than a million of men; and that the attempts which were being made were directed against the whole nation, and that it was a most mischievous thing to distress the ancient hereditary customs of the land; he, disregarding all these considerations, permitted the mob to proceed with the erection of the statues, though he might have given them a vast number of admonitory precepts instead of any such permission, either commanding them as their governor, or advising them as their friend. VII. ⁴⁶ on which account they frequent all the most prosperous and fertile countries of Europe and Asia, whether islands or continents, looking indeed upon the holy city as their metropolis in which is erected the sacred temple of the most high God, but accounting those regions which have been occupied by their fathers, and grandfathers, and great grandfathers, and still more remote ancestors, in which they have been born and brought up, as their country; and there are even some regions to which they came the very moment that they were originally settled, sending a colony of their people to do a pleasure to the founders of the colony. ⁴⁹ You, without being aware of it, are taking away honour from your lords instead of conferring any on them. Our houses of prayer are manifestly incitements to all the Jews in every part of the habitable world to display their piety and loyalty towards the house of Augustus; and if they are destroyed from among us, what other place, or what other manner of showing that honour, will be left to us? ⁵⁰ For if we were to neglect the opportunity of adhering to our national customs when it is afforded to us, we should deserve to meet with the severest punishment, as not giving any proper or adequate return for the benefits which we have received; but if, while it is in our power to do so, we, in conformity with our own laws which Augustus himself is in the habit of confirming, obey in everything, then I do not see what great, or even what small offence can be laid to our charge; unless any one were to impute to us that we do not transgress the laws of deliberate purpose, and that we do not intentionally take care to depart from our national customs, which practices, even if they at first attack others, do often in the end visit those who are guilty of them. ⁵⁵ So when the people had received this license, what did they do? There are five districts in the city, named after the first five letters of the written alphabet, of these two are called the quarters of the Jews, because the chief portion of the Jews lives in them. There are also a few scattered Jews, but only a very few, living in some of the other districts. What then did they do? They drove the Jews entirely out of four quarters, and crammed them all into a very small portion of one; ⁵⁶ and by reason of their numbers they were dispersed over the sea-shore, and desert places, and among the tombs, being deprived of all their property; while the populace, overrunning their desolate houses, turned to plunder, and divided the booty among themselves as if they had obtained it in war. And as no one hindered them, they broke open even the workshops of the Jews, which were all shut up because of their mourning for Drusilla, and carried off all that they found there, and bore it openly through the middle of the market-place as if they had only been making use of their own property. ⁶⁴ being no longer able to support their want, some, though they had never been used to do so before, came to the houses of their friends and relations to beg them to contribute such food as was absolutely necessary as a charity; others, who from their high and free-born spirit could not endure the condition of beggars, as being a slavish state unbecoming the dignity of a freeman, came down into the market with no other object than, miserable men that they were, to buy food for their families and for themselves. ⁷⁴ for he arrested thirty-eight members of our council of elders, which our saviour and benefactor, Augustus, elected to manage the affairs of the Jewish nation after the death of the king of our own nation, having sent written commands to that effect to Manius Maximus when he was about to take upon himself for the second time the government of Egypt and of the country, he arrested them, I say, in their own houses, and commanded them to be thrown into prison, and arranged a splendid procession to send through the middle of the market-place a body of old men prisoners, with their hands bound, some with thongs and others with iron chains, whom he led in this plight into the theatre, a most miserable spectacle, and one wholly unsuited to the times. ' None

47. Philo of Alexandria, On The Embassy To Gaius, 132-135, 142-148, 150-151, 155-157, 311-313, 315, 356 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Agency, Augustus • Augustus • Augustus (Octavian) • Augustus (emperor) • Augustus, his policy towards the Jews • Augustus, mandatum of, to Gaius Norbanus Flaccus about temple tax • Augustus/Octavian • Octavian, and Jewish custom of collecting money • temple, mandatum of Augustus to Gaius Norbanus Flaccus concerning

Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 25; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 375; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 94, 120, 122; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 101; Isaac (2004), The invention of racism in classical antiquity, 448; Levine (2005), The Ancient Synagogue, The First Thousand Years, 115, 136, 148, 285; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 62, 63; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 216, 219; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 19; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 91, 94; Vlassopoulos (2021), Historicising Ancient Slavery, 141; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 156

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132 But as the governor of the country, who by himself could, if he had chosen to do so, have put down the violence of the multitude in a single hour, pretended not to see what he did see, and not to hear what he did hear, but allowed the mob to carry on the war against our people without any restraint, and threw our former state of tranquillity into confusion, the populace being excited still more, proceeded onwards to still more shameless and more audacious designs and treachery, and, arraying very numerous companies, cut down some of the synagogues (and there are a great many in every section of the city), and some they razed to the very foundations, and into some they threw fire and burnt them, in their insane madness and frenzy, without caring for the neighbouring houses; for there is nothing more rapid than fire, when it lays hold of fuel. '¹³³ I omit to mention the ornaments in honour of the emperor, which were destroyed and burnt with these synagogues, such as gilded shields, and gilded crowns, and pillars, and inscriptions, for the sake of which they ought even to have abstained from and spared the other things; but they were full of confidence, inasmuch as they did not fear any chastisement at the hand of Gaius, as they well knew that he cherished an indescribable hatred against the Jews, so that their opinion was that no one could do him a more acceptable service than by inflicting every description of injury on the nation which he hated; ¹³⁴ and, as they wished to curry favour with him by a novel kind of flattery, so as to allow, and for the future to give the rein to, every sort of ill treatment of us without ever being called to account, what did they proceed to do? All the synagogues that they were unable to destroy by burning and razing them to the ground, because a great number of Jews lived in a dense mass in the neighbourhood, they injured and defaced in another manner, simultaneously with a total overthrow of their laws and customs; for they set up in every one of them images of Gaius, and in the greatest, and most conspicuous, and most celebrated of them they erected a brazen statue of him borne on a four-horse chariot. ¹³⁵ And so excessive and impetuous was the rapidity of their zeal, that, as they had not a new chariot for four horses ready, they got a very old one out of the gymnasium, full of poison, mutilated in its ears, and in the hinder part, and in its pedestal, and in many other points, and as some say, one which had already been dedicated in honour of a woman, the eminent Cleopatra, who was the great grandmother of the last. ¹⁴² Was he inferior in birth? No; he was of the most noble blood by both parents. Was he inferior in his education? Who, of all the men who flourished in his time, was either more prudent or more eloquent? Or in his age? What king or emperor ever lived to more prosperous old age than he? Moreover, he, even while he was still a young man, was called the old man as a mark of respect because of his exceeding wisdom. This man, though he was so wise, and so good, and so great, was passed over and disregarded by you. ¹⁴³ Again, why did you not pay similar honour to him who exceeded the common race of human nature in every virtue, who, by reason of the greatness of his absolute power and his own excellence, was the first man to be called Augustus, not receiving the title after another by a succession of blood as a part of his inheritance, but who was himself the origin of his successors, having that title and honour? He who first became emperor, when all the affairs of the state were in disorder and confusion; ¹⁴⁴ for the islands were in a state of war against the continents, and the continents were contending with the islands for the pre-eminence in honour, each having for their leaders and champions the most powerful and eminent of the Romans who were in office. And then again, great sections of Asia were contending against Europe, and Europe against Asia, for the chief power and dominion; the European and Asiatic nations rising up from the extremities of the earth, and waging terrible wars against one another over all the earth, and over every sea, with enormous armaments, so that very nearly the whole race of mankind would have been destroyed by mutual slaughter and made utterly to disappear, if it had not been for one man and leader, Augustus, by whose means they were brought to a better state, and therefore we may justly call him the averter of evil. ¹⁴⁵ This is Caesar, who calmed the storms which were raging in every direction, who healed the common diseases which were afflicting both Greeks and barbarians, who descended from the south and from the east, and ran on and penetrated as far as the north and the west, in such a way as to fill all the neighbouring districts and waters with unexpected miseries. ¹⁴⁶ This is he who did not only loosen but utterly abolish the bonds in which the whole of the habitable world was previously bound and weighed down. This is he who destroyed both the evident and the unseen wars which arose from the attacks of robbers. This is he who rendered the sea free from the vessels of pirates, and filled it with Merchantmen. ¹⁴⁷ This is he who gave freedom to every city, who brought disorder into order, who civilized and made obedient and harmonious, nations which before his time were unsociable, hostile, and brutal. This is he who increased Greece by many Greeces, and who Greecised the regions of the barbarians in their most important divisions: the guardian of peace, the distributor to every man of what was suited to him, the man who proffered to all the citizens favours with the most ungrudging liberality, who never once in his whole life concealed or reserved for himself any thing that was good or excellent. XXII. ¹⁴⁸ Now this man who was so great a benefactor to them for the space of three and forty years, during which he reigned over Egypt, they passed over in silence and neglect, never erecting any thing in their synagogues to do him honour; no image, no statue, no inscription. ¹⁵⁰ And we have evidence of this in the temples, and porticoes, and sacred precincts, and groves, and colonnades which have been erected, so that all the cities put together, ancient and modern, which exhibit magnificent works, are surpassed, by the beauty and magnitude of the buildings erected in honour of Caesar, and especially by those raised in our city of Alexandria. ' "¹⁵¹ For there is no sacred precinct of such magnitude as that which is called the Grove of Augustus, and the temple erected in honour of the disembarkation of Caesar, which is raised to a great height, of great size, and of the most conspicuous beauty, opposite the best harbour; being such an one as is not to be seen in any other city, and full of offerings, in pictures, and statues; and decorated all around with silver and gold; being a very extensive space, ornamented in the most magnificent and sumptuous manner with porticoes, and libraries, and men's chambers, and groves, and propylaea, and wide, open terraces, and court-yards in the open air, and with everything that could contribute to use or beauty; being a hope and beacon of safety to all who set sail, or who came into harbour. XXIII. " ¹⁵⁵ How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances. ¹⁵⁶ Therefore, he knew that they had synagogues, and that they were in the habit of visiting them, and most especially on the sacred sabbath days, when they publicly cultivate their national philosophy. He knew also that they were in the habit of contributing sacred sums of money from their first fruits and sending them to Jerusalem by the hands of those who were to conduct the sacrifices. ¹⁵⁷ But he never removed them from Rome, nor did he ever deprive them of their rights as Roman citizens, because he had a regard for Judaea, nor did he never meditate any new steps of innovation or rigour with respect to their synagogues, nor did he forbid their assembling for the interpretation of the law, nor did he make any opposition to their offerings of first fruits; but he behaved with such piety towards our countrymen, and with respect to all our customs, that he, I may almost say, with all his house, adorned our temple with many costly and magnificent offerings, commanding that continued sacrifices of whole burnt offerings should be offered up for ever and ever every day from his own revenues, as a first fruit of his own to the most high God, which sacrifices are performed to this very day, and will be performed for ever, as a proof and specimen of a truly imperial disposition. ³¹¹ "And though I might be able to establish this fact, and demonstrate to you the feelings of Augustus, your great grandfather, by an abundance of proofs, I will be content with two; for, in the first place, he sent commandments to all the governors of the different provinces throughout Asia, because he heard that the sacred first fruits were neglected, enjoining them to permit the Jews alone to assemble together in the synagogues, ³¹² for that these assemblies were not revels, which from drunkenness and intoxication proceeded to violence, so as to disturb the peaceful condition of the country, but were rather schools of temperance and justice, as the men who met in them were studiers of virtue, and contributed the first fruits every year, sending commissioners to convey the holy things to the temple in Jerusalem. ³¹³ "And, in the next place, he commanded that no one should hinder the Jews, either on their way to the synagogues, or when bringing their contributions, or when proceeding in obedience to their national laws to Jerusalem, for these things were expressly enjoined, if not in so many words, at all events in effect; ³¹⁵ - CAIUS NORBANUS FLACCUS, PROCONSUL, TO THE GOVERNORS OF THE EPHESIANS, GREETING."\'Caesar has written word to me, that the Jews, wherever they are, are accustomed to assemble together, in compliance with a peculiar ancient custom of their nation, to contribute money which they send to Jerusalem; and he does not choose that they should have any hindrance offered to them, to prevent them from doing this; therefore I have written to you, that you may know that I command that they shall be allowed to do these things.\ ³⁵⁶ And when we all cried out with one accord, "O Lord Gaius, we are falsely accused; for we did sacrifice, and we offered up entire hecatombs, the blood of which we poured in a libation upon the altar, and the flesh we did not carry to our homes to make a feast and banquet upon it, as it is the custom of some people to do, but we committed the victims entire to the sacred flame as a burnt offering: and we have done this three times already, and not once only; on the first occasion when you succeeded to the empire, and the second time when you recovered from that terrible disease with which all the habitable world was afflicted at the same time, and the third time we sacrificed in hope of your victory over the Germans." ' None

48. Vitruvius Pollio, On Architecture, 1.1.3, 2.9.14, 2.9.16, 3.3.5, 5.1.6-5.1.10, 6.5.2 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Augustus (Octavian) • Augustus / Octavian • Augustus, C. Iulius Caesar Octavianus • Augustus, Res Gestae monumental text • Augustus, and Antony • Augustus, city of marble • Augustus, dedicatee of De architectura • Augustus, emperor • Augustus, res gestae accomplishments • Augustus/Octavian • Augustus/Octavian, Temple of Augustus in Alexandria • Octavian • Rome, Temple of Divus Augustus, Victoria in • Vitruvius, and Augustus • cura, of Augustus

Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 197; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 366; Gorain (2019), Language in the Confessions of Augustine, 11; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 110; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 355; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 5, 33, 63, 85, 166; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 58; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 58, 64; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 114

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1.1.3 3. In architecture, as in other arts, two considerations must be constantly kept in view; namely, the intention, and the matter used to express that intention: but the intention is founded on a conviction that the matter wrought will fully suit the purpose; he, therefore, who is not familiar with both branches of the art, has no pretension to the title of the architect. An architect should be ingenious, and apt in the acquisition of knowledge. Deficient in either of these qualities, he cannot be a perfect master. He should be a good writer, a skilful draftsman, versed in geometry and optics, expert at figures, acquainted with history, informed on the principles of natural and moral philosophy, somewhat of a musician, not ignorant of the sciences both of law and physic, nor of the motions, laws, and relations to each other, of the heavenly bodies. ^2.9.14 14. The larch, which is only known in the districts on the banks of the\xa0Po and the shores of the Adriatic, on account of the extreme bitterness of its juices, is not subject to rot and attack of the worm, neither will it take fire or burn of itself, but can only be consumed with other wood, as stone is burnt for lime in a furnace; nor even then does it emit flame nor yield charcoal, but, after a long time, gradually consumes away, from the circumstance of its containing very little fire and air. It is, on the contrary, full of water and earth; and being free from pores, by which the fire could penetrate, it repels its power, so that it is not quickly hurt thereby. Its weight is so great, that it will not float in water, when transported to any place, and is either conveyed in vessels, or floated on fir rafts.' "^2.9.16 16. As soon as the flames, reaching almost to the heavens, began to encompass the tower, every one expected to see its demolition. But as soon as the fire was extinct, the tower appeared still unhurt; and CÃ¦sar, wondering at the cause of it, ordered it to be blockaded out of arrow's flight, and thus carried the town, which was delivered up to him by its trembling inhabitants. They were then asked where they obtained this sort of wood, which would not burn. They shewed him the trees, which are in great abundance in those parts. Thus, as the fortress was called Larignum, so the wood, whereof the tower was built, is called larigna (larch). It is brought down the\xa0Po to Ravenna, for the use of the municipalities of Fano, Pesaro, Ancona, and the other cities in that district. If there were a possibility of transporting it to Rome, it would be very useful in the buildings there; if not generally, at least it would be excellent for the plates under the eaves of those houses in Rome which are insulated, as they would be thus secured from catching fire, since they would neither ignite nor consume, nor burn into charcoal." ^3.3.5 5. In the ARÃ\x86OSTYLOS the architraves are of wood, and not of stone or marble; the different species of temples of this sort are clumsy, heavy roofed, low and wide, and their pediments are usually ornamented with statues of clay or brass, gilt in the Tuscan fashion. of this species is the temple of Ceres, near the Circus Maximus, that of Hercules, erected by Pompey, and that of Jupiter Capitolinus. ^5.1.6 6. BasilicÃ¦, similar to that which I\xa0designed and carried into execution in the Julian colony of Fano, know; she eâ\x80\x91mailed me 9\xa0Dec\xa099 --> will not be deficient either in dignity or in beauty. The proportions and symmetry of this are as follow. The middle vault, between the columns, isone\xa0hundred and twenty feet long, and sixty feet wide. The portico round it, between the walls and columns, istwenty feet wide. The height of the columns, including the capitals, isfifty feet, their thicknessfive feet, and they have pilasters behind themtwenty feet high, two feet and a\xa0half wide, and one and a\xa0half thick, supporting beams which carry the floor of the portico. Above these, other pilasters are placed,eighteen feet high, two feet wide, and one foot thick, which also receive timbers for carrying the rafters of the portico, whose roof is lower than the vault. ^5.1.7 7. The spaces remaining between the beams, over the pilasters and the columns, are left open for light in the intercolumniations. The columns in the direction of the breadth of the vault are four in number, including those on the angles right and left; lengthwise, in which direction it joins the forum, the number is eight, including those at the angles; on the opposite side, including all the angular columns, there are six columns, because the two central ones on that side are omitted, so that the view of the pronaos of the temple of Augustus may not be obstructed: this is placed in the middle of the side wall of the basilica, facing the centre of the forum and the temple of Jupiter. ^5.1.8 8. The tribunal is in the shape of a segment of a circle; the front dimension of which isforty-six feet, that of its depthfifteen feet; and is so contrived, that the merchants who are in the basilica may not interfere with those who have business before the magistrates. Over the columns round the building architraves are placed. These are triple, each of themtwo feet in size, and are fastened together. At the third column, on the inside, they return to the antÃ¦ of the pronaos, and are carried on to meet the segment on the right and left. ^5.1.9 9. Over the architraves, upright with the capitals, piers are builtthree feet high and four feet square, on which are laid beams well wrought, joined together in two thicknesses oftwo feet each, and thereon the beams and rafters are placed over the columns, antÃ¦, and walls of the pronaos, carrying one continued ridge along the basilica, and another from the centre thereof, over the pronaos of the temple. ^5.1.10 10. Thus the two-fold direction of the roof gives an agreeable effect outside, and to the lofty vault within. Thus the omission of the cornices and parapets, and the upper range of columns, saves considerable labour, and greatly diminishes the cost of the work; and the columns in one height brought up to the architrave of the arch, give an appearance of magnificence and dignity to the building. ^6.5.2 2. Those, however, who have to lay up stores that are the produce of the country, should have stalls and shops in their vestibules: under their houses they should have vaults (cryptÃ¦), granaries (horrea), store rooms (apothecÃ¦), and other apartments, suited rather to preserve such produce, than to exhibit a magnificent appearance.'' None

49. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus, divus • Augustus, freedom of Speech

Found in books: Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 6; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 171

50. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus, C. Iulius Caesar Octavianus • Augustus, revolution • Augustus,his funeral • Nero Claudius Caesar Augustus Germanicus • Tiberius, Iulius Caesar Augustus • cura, of Augustus

Found in books: Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 16; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 49; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 215; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106

51. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus • Augustus,and Romulus

Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 77

52. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Astrology, after Augustus • Augustus • Augustus, • Augustus, artistic preferences of • Augustus, patronage and influence on artistic endeavor

Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 76; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 193, 194; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 17; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 391

53. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Augustus (Octavian, emperor) • Augustus, divine honours • Mausoleum of Augustus • Pantheon, Augustus’ monument • conspiracies against Augustus

Found in books: Keith and Myers (2023), Vergil and Elegy. 64; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 229; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 172; Xinyue (2022), Politics and Divinization in Augustan Poetry, 116

54. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Apollo, as patron god of Augustus • Apollo, painting of, in Augustus’ house • Augustus • Augustus (Octavian) • Augustus (emperor) • Augustus (emperor), military reforms • Augustus (emperor), motives for ban • Augustus (previously Octavian), builds temple of Mars,, finishes Curia • Augustus (previously Octavian), builds temple of Mars,, honors • Augustus (previously Octavian), builds temple of Mars,, number • Augustus / Octavian • Augustus / Octavian, Res Gestae • Augustus Caesar • Augustus, • Augustus, Arabian campaign • Augustus, Augustus’ house on the Palatine • Augustus, Caesar (Augustus) • Augustus, Emperor • Augustus, Forum of • Augustus, Mausoleum of • Augustus, Res Gestae • Augustus, Res Gestae monumental text • Augustus, Res Gestae of • Augustus, adorns Capitoline • Augustus, and Actian Games • Augustus, and Alexander the Great • Augustus, and Marc Antony • Augustus, and augury • Augustus, and revenge • Augustus, and theatre • Augustus, as Divi filius • Augustus, as restorer of Rome • Augustus, as triumphator • Augustus, authority of • Augustus, autobiography of • Augustus, building works • Augustus, cognomen • Augustus, colossal statuary of • Augustus, column dedicated to • Augustus, death • Augustus, divine honours • Augustus, emperor • Augustus, houses of • Augustus, policies regarding Italia • Augustus, victory at Actium • Augustus,and Venus • Augustus,and peace • Augustus,and the Palatine • Augustus,builds and adorns Temple of Divus Julius • Augustus,closes Temple of Janus • Augustus,equestrian statue of • Augustus,his marriage laws • Augustus,his pietas • Augustus,moderation of • Augustus,restores public buildings • Augustus,shield inscribed with his virtues • Augustus,statues to himself forbidden • Augustus,voted a quadriga • Augustus/Octavian • Augustus/Octavian, and Forum Augustum exempla • Augustus/Octavian, as author and builder • Augustus/Octavian, as object of public gaze • Augustus/Octavian, as pater patriae • Augustus/Octavian, as performer of a public image • Augustus/Octavian, constitutional status of • Augustus/Octavian, death and will • Augustus/Octavian, need for presence across empire • Augustus/Octavian, power of • Augustus/Octavian, relation with Caesar • Augustus/Octavian, relation with the gods • Augustus/a • Cassius Dio (L. Cl. [?] Cassius Dio), Augustus’ speech on marriage legislation • Concordia Augusta • Emperors and Egypt, Octavian-Augustus • Gaius and Lucius, Augustus’ grandsons • Historia Augusta • Livia Drusilla, Julia Augusta • Marcellus, Augustus’ heir • Mausoleum of Augustus • Montecitorio Obelisk (Augustus’ Obelisk) • Octavian • Octavian, and Egyptian cults • Pantheon, Augustus’ monument • Pax Augusta • Rome, Forum Romanum, and Augustus • Rome, Forum of Augustus • Rome, Forum of Peace, and Augustus’ Rome, Forum • Rome, Temple of Divus Augustus, Victoria in • Rome, Temple of Mars Ultor, colossal statue of Augustus in • Rome, mausoleum of Augustus • Rome/Romans, age of Augustus • Tiberius, Divus Augustus • Vespasian, and Augustus • Virgil, and Octavian • altar to Vesta in the house of Augustus • ara Pacis Augustae • augury, Augustus and • closeness to the gods, of Augustus • closeness to the gods, of Augustus and Vesta • conspiracies against Augustus • festivals, of Ara Pacis Augustae (30 January) • festivals, of Augustus’ appointment as Pontifex maximus • haruspices, and Octavian • honorific titles, Augustus as imperator • honorific titles, Augustus as pater patriae • honorific titles, of Augustus • pax Augusta • pax Augusta, Philippi, battle of • rituals, by Augustus • temples, Augustus’ restoration of • temples, of Augustus and Roma • triumphus, Augustus’ triple triumph • war, Octavian as warrior

Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 141, 145, 393; Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 34; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 56; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 231; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 94, 180, 181, 182, 193, 197; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 125, 227; De Romanis and Maiuro (2015), Across the Ocean: Nine Essays on Indo-Mediterranean Trade, 58; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 173; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 97; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 51, 70, 77, 184, 187, 191, 192, 198, 199, 206; Esler (2000), The Early Christian World, 19, 35; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 177; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 244; Gorain (2019), Language in the Confessions of Augustine, 21; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 106, 107; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 138; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 163; Jenkyns (2013), God, Space, and City in the Roman Imagination, 22, 48, 49, 95, 97, 334; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 227; Keith and Myers (2023), Vergil and Elegy. 39; Langlands (2018), Exemplary Ethics in Ancient Rome, 71; Levine Allison and Crossan (2006), The Historical Jesus in Context, 74, 75; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 76; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 324; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 74, 75; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 61, 68, 69; Pandey (2018), The Poetics of Power in Augustan Rome, 2, 73, 88, 97, 158, 165, 173, 181, 199, 248, 249; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 224; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 348, 349; Poulsen (2021), Usages of the Past in Roman Historiography, 31, 35; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 193; Robbins et al. (2017), The Art of Visual Exegesis, 242, 243; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 154; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 188; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 31; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 46, 138, 161, 235, 254, 284, 292; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 218; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 260; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 259; Talbert (1984), The Senate of Imperial Rome, 127, 132; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 56, 97, 98, 99, 101, 102; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 75, 360; Xinyue (2022), Politics and Divinization in Augustan Poetry, 2, 3, 4, 35, 36, 37, 55, 56, 113, 114, 115, 116, 137, 138, 155

55. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Augustus / Octavian • Augustus / Octavian, and Apollo • Augustus / Octavian, and Capricorn • Pax Augusta • honorific titles, Augustus as pater patriae

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 103, 104, 107; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 99, 144, 145

56. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Augustus, as audience • Augustus, mortality • Octavian • audience, Augustus as • deification, of Octavian

Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 53; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 102; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 121; Xinyue (2022), Politics and Divinization in Augustan Poetry, 196

57. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Antony, Mark, and Octavian • Augustus • Augustus (Octavian) • Augustus (Roman emperor) • Augustus (emperor) • Augustus (see also Octavian”) • Augustus / Octavian • Augustus / Octavian, and Capricorn • Augustus / Octavian, and Libra • Augustus, Emperor • Augustus, Forum of • Augustus, Jupiter linked to • Augustus, Res Gestae • Augustus, Res Gestae monumental text • Augustus, and Aeneas • Augustus, and authority • Augustus, and expiation • Augustus, and imperium • Augustus, and panegyric • Augustus, and patronage • Augustus, and renewal of religion • Augustus, and revenge • Augustus, architectural program • Augustus, artistic freedom suppressed by • Augustus, as Divi filius • Augustus, as Heracles • Augustus, as Octavian • Augustus, as audience • Augustus, as praesens deus • Augustus, as triumphator • Augustus, author, alientation of • Augustus, building works • Augustus, city of marble • Augustus, conquests of • Augustus, deification of • Augustus, divine honours • Augustus, emperor • Augustus, freedom of Speech • Augustus, his plans for a Parthian campaign • Augustus, in Propertius • Augustus, independent building projects encouraged • Augustus, mortality • Augustus, policy • Augustus, representations of barbarians • Augustus, res gestae accomplishments • Augustus, veiled allusions to • Augustus,his Hellenism • Augustus/Octavian • Augustus/Octavian, as author and builder • Augustus/Octavian, as pater patriae • Augustus/Octavian, as performer of a public image • Augustus/Octavian, as reader • Augustus/Octavian, relation with Caesar • Augustus/Octavian, relation with the gods • Cicero, on Octavian • Domitian, as “New Augustus” • Emperors and Egypt, Octavian-Augustus • Horace, Quintus Horatius Flaccus, and Augustus • Jupiter (Zeus), Augustus linked to • Marcellus, Augustus’ heir • Mausoleum of Augustus • Octavian • Octavian (see also Augustus”) • Octavian, and the sidus Julium • Octavian,, as Orestes figure • Pantheon, Augustus’ monument • Pax Augusta • Valerius Messalla Corvinus, M., Augustus, support for • Varius Rufus (poet), paid by Augustus • audience, Augustus as • banquet, and Augustus • conspiracies against Augustus • cura, of Augustus • domus (household), Augusta • nan, Augustus • pax Augusta • pax Augusta, Philippi, battle of • pax deorum,, and the pax Augusta • temples, Augustus’ restoration of • triumphus, Augustus’ triple triumph

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 263; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 33, 65, 66, 69, 74, 75, 101, 107, 109, 110, 112, 113, 114, 157; Cairns (1989), Virgil's Augustan Epic. 21; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 220, 227; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 98; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 146; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 164, 236; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 135, 138, 145; Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 142; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 3, 7, 36, 38; Gorain (2019), Language in the Confessions of Augustine, 185; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 124; Gruen (2011), Rethinking the Other in Antiquity, 108; Isaac (2004), The invention of racism in classical antiquity, 372; Jenkyns (2013), God, Space, and City in the Roman Imagination, 67, 123, 305, 329; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 16, 57, 58, 59, 102, 103; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 183; Keith and Myers (2023), Vergil and Elegy. 311; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 342; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 156; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 37; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 657; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 31, 76, 187, 209, 211, 212; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 59, 63; Pandey (2018), The Poetics of Power in Augustan Rome, 54, 55, 56, 158, 183, 205, 248; Poulsen (2021), Usages of the Past in Roman Historiography, 32, 36; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 20, 88; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 477, 480; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 101, 102, 104; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 224; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 232; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 125, 234; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 43; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 108; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 167, 169, 170, 175, 177, 178; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 263; Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 96; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 170; Xinyue (2022), Politics and Divinization in Augustan Poetry, 5, 9, 44, 62, 81, 92, 115, 127, 133, 134, 135, 137, 138, 140, 145, 146, 147, 149, 150, 151, 152, 153, 190, 195, 196, 197, 198, 199, 200, 201

58. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Augustus / Octavian • Augustus, Forum of • Augustus, and authority • Augustus, and imperium • Augustus, and panegyric • Augustus, and patronage • Augustus, as audience • Augustus, as audience of poetry • Augustus, as priest • Augustus, as restorer of Rome • Augustus, building works • Augustus, dedicatee of De architectura • Augustus, divine honours • Augustus, mortality • Augustus, references Alexander the Great • Augustus,and Romulus • Horace,, Augustus as audience for • Jonson, Ben, and Suetonius’ Life of the Deified Augustus • Octavian (later Emperor Augustus) • Octavian (later Emperor Augustus), appearance in Satires • Octavian (see also Augustus”) • Octavian,, and land expropriations • Rome, Temple of Divus Augustus, Victoria in • Suetonius, Divus Augustus • Varius Rufus (poet), paid by Augustus • audience, Augustus as • cura, of Augustus • honorific titles, Augustus as pater patriae • nan, Augustus • temples, Augustus’ restoration of

Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 297; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 31, 32, 33, 34, 35, 36, 37, 38, 63, 147, 170, 228; Cairns (1989), Virgil's Augustan Epic. 32; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 220; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 219; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 117; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 61; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 125; Jenkyns (2013), God, Space, and City in the Roman Imagination, 72, 305, 329; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 4, 5, 114; Keane (2015), Juvenal and the Satiric Emotions, 93; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 218; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 154, 189; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 161; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 188; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 38, 42; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 178; Xinyue (2022), Politics and Divinization in Augustan Poetry, 48, 137, 138, 196, 199, 200, 201; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 2, 167

59. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Augustus, Emperor • Augustus, as triumphator • Augustus, freedom of Speech • Augustus, representations of barbarians • calendar, and Augustus • pax Augusta, Philippi, battle of

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 225; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 7, 46; Gruen (2011), Rethinking the Other in Antiquity, 108; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 88; Xinyue (2022), Politics and Divinization in Augustan Poetry, 38, 133, 134, 150

60. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Apollo, and Augustus • Augustus • Augustus (Octavian) • Augustus (Roman emperor) • Augustus (emperor) social reforms of • Augustus, • Augustus, Caesar (Augustus) • Augustus, Deification • Augustus, Divi filius • Augustus, Emperor • Augustus, Forum of • Augustus, Mausoleum of • Augustus, Roman religion under • Augustus, and Alexander the Great • Augustus, and Apollo • Augustus, and Livia • Augustus, and Livy • Augustus, and actors • Augustus, and astrology • Augustus, and miracles • Augustus, and seating arrangements in theatres • Augustus, as Octavian • Augustus, as pontifex maximus • Augustus, as triumphator • Augustus, autobiography of • Augustus, building works • Augustus, civilization versus barbarism • Augustus, death of • Augustus, emperor • Augustus, in Livy • Augustus, policy • Augustus,Trojan ancestry of • Augustus,and romanitas • Augustus,and the Palatine • Augustus,his Hellenism • Augustus,wears home spun garments • Augustus/Octavian, as author and builder • Augustus/Octavian, power of • Augustus/Octavian, urban buildings / monuments • Augustus/a, epithet of a divinity • Augustus’ Mausoleum • Caligula (C. Caesar Augustus Germanicus), in triumph of Germanicus • Claudius, and domus Augusta • Concordia Augusta • Emperors and Egypt, Octavian-Augustus • Julia (daughter of Augustus) • Livia (wife of Augustus) • Livia Drusilla, Julia Augusta • Mausoleum of Augustus • Octavian • Octavian, and astrology • Octavian/Augustus • Rome, Temple of Divus Augustus • Rome, Temple of Divus Augustus, Victoria in • Stata Mater Augusta, cult of • Trojans, and Augustus • Vulcan, cult of, Volcanus Quietus Augustus • domus Augusta (imperial family), and Claudius • domus Augusta (imperial family), women of • flamen of Augustus, disgraced • honorific titles, of Augustus • immortality, of Augustus • one-man rule, and domus Augusta • triumphus, Augustus’ triple triumph

Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 143; Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 10; Augoustakis (2014), Flavian Poetry and its Greek Past, 310; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 51; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 402, 406; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 113; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 48, 66, 132; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 17; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 388; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 28; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 159, 163; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 36, 94, 192, 196, 208; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 54; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 160, 162; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 173, 175, 176; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 97; Jenkyns (2013), God, Space, and City in the Roman Imagination, 48, 49; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 207; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 92; Mueller (2002), Roman Religion in Valerius Maximus, 48, 202; Pandey (2018), The Poetics of Power in Augustan Rome, 122; Perry (2014), Gender, Manumission, and the Roman Freedwoman, 12; Poulsen (2021), Usages of the Past in Roman Historiography, 10, 162, 247; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 356; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 11, 12, 27, 32, 33, 34, 38, 41, 163, 174, 244, 262; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 80, 202, 203, 214, 243; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 45; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 86, 247; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 95, 96; Van Nuffelen (2012), Orosius and the Rhetoric of History, 60; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 310; Welch (2015), Tarpeia: Workings of a Roman Myth. 40; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9

61. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augusta Emerita, Mérida, Lusitania • Augusta Praetoria Salassorum/Aosta • Augustus • Augustus (previously Octavian), builds temple of Mars,, measures • Augustus (previously Octavian), builds temple of Mars,, relationship • Augustus/Octavian • Augustus/Octavian, memoirs of • Colonia Copia Claudia Augusta Lugdunum/Lyon • Roma and Augustus, altar

Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 434; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 112; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 342; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 214; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 42; Talbert (1984), The Senate of Imperial Rome, 434

62. None, None, nan (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Augustus • Augustus, as reincarnation of Aeneas

Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 145; Xinyue (2022), Politics and Divinization in Augustan Poetry, 180, 181

63. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus • Augustus (fi rst emperor) • Augustus (see also Octavian”) • Augustus, anger • Augustus, as triumphator • Augustus, building works • Augustus, clemency • Augustus/Octavian, as author and builder • Octavian • Vergil, Octavian in Georgics • Virgil, and Octavian • deification, of Octavian • war, Octavian as warrior

Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 285; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 125; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 24, 25, 26, 27, 28, 31, 32, 44, 99, 244; Jenkyns (2013), God, Space, and City in the Roman Imagination, 118; Keith and Myers (2023), Vergil and Elegy. 70, 204; Pandey (2018), The Poetics of Power in Augustan Rome, 223; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 171, 279, 280; Xinyue (2022), Politics and Divinization in Augustan Poetry, 81

64. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus • Augustus, anger • Augustus, as character in Jonson’s Poetaster • Augustus, clemency • Augustus, emperor • Augustus, no model of philosophical stability • Augustus/Octavian, relation with the gods • Jonson, Ben, Augustus in • Jonson, Ben, and Suetonius’ Life of the Deified Augustus • Suetonius, Life of the Deified Augustus

Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 149; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 61, 64, 70; Keith and Myers (2023), Vergil and Elegy. 117; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 239; Pandey (2018), The Poetics of Power in Augustan Rome, 211, 212; Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 96; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 276

65. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus • Augustus, Augustus’ house on the Palatine • Augustus, Deification • Augustus, Jupiter linked to • Augustus, Mausoleum of • Augustus, and domus Augusta • Augustus, as audience • Augustus, divinity of • Augustus, houses of • Augustus, policy • Augustus/Octavian, as collective construction • Augustus/Octavian, as object of public gaze • Gunthamund, Vandal king, Augustus, comparison to • Julia (daughter of Augustus) • Jupiter (Zeus), Augustus linked to • Livia Drusilla, Julia Augusta • Mausoleum of Augustus • Octavia (sister of Augustus) • Ovid, divinity of Augustus, treatment of • audience, Augustus as • domus (household), Augusta • domus Augusta • domus Augusta (imperial family), and Augustus • domus Augusta (imperial family), definition of • domus Augusta (imperial family), women of • honorific titles, Augustus as pater patriae • wives, of domus Augusta

Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 186; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 164; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 98, 210; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 40; Fielding (2017), Transformations of Ovid in Late Antiquity. 56, 119; Jenkyns (2013), God, Space, and City in the Roman Imagination, 78; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 110, 141; Keith and Myers (2023), Vergil and Elegy. 228; Pandey (2018), The Poetics of Power in Augustan Rome, 233; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 477; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 77

66. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus • Augustus (Roman emperor) • Augustus (attributes of) • Augustus (emperor) • Augustus (previously Octavian), builds temple of Mars,, jurisdiction • Augustus (previously Octavian), builds temple of Mars,, legislation under • Augustus, Palatine hill complex of • Augustus, Palatine hill house of • Augustus, and Alexander the Great • Augustus, and Apollo • Augustus, and public eye • Augustus, and public life • Augustus, and reading • Augustus, anger • Augustus, artistic freedom suppressed by • Augustus, artistic preferences of • Augustus, as audience • Augustus, as character in Jonson’s Poetaster • Augustus, clemency • Augustus, divinity of • Augustus, in Ovidian life-writing • Augustus, misjudgment of Ars amatoria • Augustus, modesty of • Augustus, moral legislation • Augustus, nighttime movements • Augustus, no model of philosophical stability • Augustus, patronage and influence on artistic endeavor • Augustus, personal life linked to political repression • Augustus, policy • Augustus, punishment of Ovid • Augustus, title • Augustus, titulature of • Augustus,and the Palatine • Augustus/Octavian, as author and builder • Augustus/Octavian, as collective construction • Augustus/Octavian, as object of public gaze • Augustus/Octavian, as pater patriae • Augustus/Octavian, as performer of a public image • Augustus/Octavian, as reader • Augustus/Octavian, conspiracies against • Augustus/Octavian, constitutional status of • Augustus/Octavian, early self-representations • Augustus/Octavian, need for presence across empire • Augustus/Octavian, power of • Augustus/Octavian, relation with Caesar • Augustus/Octavian, relation with the gods • Concordia Augusta • Gunthamund, Vandal king, Augustus, comparison to • Horace,, Augustus as audience for • Jonson, Ben, Augustus in • Jonson, Ben, and Suetonius’ Life of the Deified Augustus • Livia (wife of Augustus) • Mausoleum of Augustus • Montecitorio Obelisk (Augustus’ Obelisk) • Ovid, divinity of Augustus, treatment of • Pax Augusta • Rome, Temple of Divus Augustus, Victoria in • Suetonius, Life of the Deified Augustus • Suetonius, on Augustus • Tiberius, Divus Augustus • Tiberius, Heir of Augustus • ara Pacis Augustae • audience, Augustus as • criticism, of Augustus’ politics • festivals, of Ara Pacis Augustae (30 January) • festivals, of Augustus’ appointment as Pontifex maximus • public eye, and Augustus • public sphere, and Augustus

Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 32, 400; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 253, 257, 258; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 297; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 24, 41; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 15, 69, 80, 232, 238, 239; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 66, 67, 182; Fielding (2017), Transformations of Ovid in Late Antiquity. 6, 95, 97, 113, 114, 115, 124, 126; Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 39, 64, 71, 74; Jenkyns (2013), God, Space, and City in the Roman Imagination, 188; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 3, 4, 5, 12, 13, 15, 16, 19, 120, 121; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 224; Keith and Myers (2023), Vergil and Elegy. 204; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 36; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 36; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 119, 120; Pandey (2018), The Poetics of Power in Augustan Rome, 22, 23, 25, 26, 31, 91, 117, 119, 121, 122, 123, 124, 125, 126, 127, 128, 130, 131, 133, 154, 183, 204, 205, 233, 249, 253; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 334, 339, 480, 481; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 52, 58, 238; Talbert (1984), The Senate of Imperial Rome, 461; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 85; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 70, 75, 76, 77; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 253, 275, 276, 277, 278, 280, 282, 302, 329, 330

67. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Antony, Mark, and Octavian • Augustus • Augustus (Roman emperor) • Augustus (emperor) • Augustus (see also Octavian”) • Augustus, Augustus’ house on the Palatine • Augustus, Caesar (Iulius) • Augustus, Emperor • Augustus, Forum of • Augustus, Jupiter linked to • Augustus, Palatine hill complex of • Augustus, Roman religion under • Augustus, Triple Triumph • Augustus, and Alexander the Great • Augustus, and Apollo • Augustus, and renewal of religion • Augustus, as Attalid ruler • Augustus, as Octavian • Augustus, as legal authority • Augustus, as pater patriae • Augustus, as reincarnation of Aeneas • Augustus, as restorer of Rome • Augustus, as triumphator • Augustus, building works • Augustus, divine honours • Augustus, his plans for a Parthian campaign • Augustus, ideology • Augustus, in Propertius • Augustus, mortality • Augustus, policy • Augustus, representations of barbarians • Augustus,Prima Porta • Augustus,and the Palatine • Augustus,and vengeance • Augustus/Octavian • Augustus/Octavian, and moral legislation • Augustus/Octavian, as author and builder • Augustus/Octavian, as pater patriae • Augustus/Octavian, as performer of a public image • Augustus/Octavian, as reader • Augustus/Octavian, conspiracies against • Augustus/Octavian, early self-representations • Augustus/Octavian, relation with the gods • Augustus/Octavian, urban buildings / monuments • Emperors and Egypt, Octavian-Augustus • Gaius and Lucius, Augustus’ grandsons • Jupiter (Zeus), Augustus linked to • Octavian • Octavian, and Apollo Palatinus • Paullus, L. Aemilius (husband of Augustus granddaughter Julia) • Pax Augusta • Rome, Temple of Divus Augustus, Victoria in • Scribonia (first wife of Augustus) • Suetonius, Divus Augustus • Tiberius, Divus Augustus • Varius Rufus (poet), paid by Augustus • Virgil, and Octavian • closeness to the gods, of Augustus and Vesta • marriage legislation, Augustus’ • rituals, by Augustus • war, Octavian as warrior

Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 66; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 220, 225; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 98; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 85, 86, 90, 93, 95, 96, 103, 147, 149; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 26, 236; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 73, 74, 83, 213; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 109, 119, 121, 124, 125, 126; Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 142; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 182; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 12; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 35, 36, 37, 42, 45, 46, 47; Isaac (2004), The invention of racism in classical antiquity, 372; Jenkyns (2013), God, Space, and City in the Roman Imagination, 67, 95, 294, 329; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 58; Keith and Myers (2023), Vergil and Elegy. 46, 63, 100, 105, 117, 295, 316; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 31, 187, 209, 212; Mueller (2002), Roman Religion in Valerius Maximus, 49; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 120; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 218; Pandey (2018), The Poetics of Power in Augustan Rome, 93, 96, 97, 99, 108, 181, 183, 190, 197, 198, 199, 200, 201, 203, 204, 205, 206, 211, 212; Poulsen (2021), Usages of the Past in Roman Historiography, 25, 28, 33, 34, 36; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 301, 337, 338, 478, 480, 481; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 36, 52, 60, 63, 238, 240; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 139; Welch (2015), Tarpeia: Workings of a Roman Myth. 115, 168, 173, 174, 176, 178, 194, 199; Xinyue (2022), Politics and Divinization in Augustan Poetry, 5, 21, 62, 63, 64, 106, 107, 108, 109, 110, 180, 186

68. Epictetus, Discourses, 3.13.9 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus (emperor) • Pax Augusta • Peace, pax Augusta

Found in books: Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 143; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 20

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3.13.9 SOLITUDE is a certain condition of a helpless man. For because a man is alone, he is not for that reason also solitary; just as though a man is among numbers, he is not therefore not solitary. When then we have lost either a brother, or a son or a friend on whom we were accustomed to repose, we say that we are left solitary, though we are often in Rome, though such a crowd meet us, though so many live in the same place, and sometimes we have a great number of slaves. For the man who is solitary, as It is conceived, is considered to be a helpless person and exposed to those who wish to harm him. For this reason when we travel, then especially do we say that we are lonely when we fall among robbers, for it is not the sight of a human creature which removes us from solitude, but the sight of one who is faithful and modest and helpful to us. For if being alone is enough to make solitude, you may say that even Zeus is solitary in the conflagration and bewails himself saying, Unhappy that I am who have neither Hera, nor Athena, nor Apollo, nor brother, nor son, nor descendant nor kinsman. This is what some say that he does when he is alone at the conflagration. For they do not understand how a man passes his life when he is alone, because they set out from a certain natural principle, from the natural desire of community and mutual love and from the pleasure of conversation among men. But none the less a man ought to be prepared in a manner for this also (being alone), to be able to be sufficient for himself and to be his own companion. For as Zeus dwells with himself, and is tranquil by himself, and thinks of his own administration and of its nature, and is employed in thoughts suitable to himself; so ought we also to be able to talk with ourselves, not to feel the want of others also, not to be unprovided with the means of passing our time; to observe the divine administration, and the relation of ourselves to every thing else; to consider how we formerly were affected towards things that happen and how at present; what are still the things which give us pain; how these also can be cured and how removed; if any things require improvement, to improve them according to reason. For you see that Caesar appears to furnish us with great peace, that there are no longer enemies nor battles nor great associations of robbers nor of pirates, but we can travel at every hour and sail from east to west. But can Caesar give us security from fever also, can he from shipwreck, from fire, from earthquake or from lightning? well, I will say, can he give us security against love? He cannot. From sorrow? He cannot. From envy? He cannot. In a word then he cannot protect us from any of these things. But the doctrine of philosophers promises to give us security (peace) even against these things. And what does it say? Men, if you will attend to me, wherever you are, whatever you are doing, you will not feel sorrow, nor anger, nor compulsion, nor hindrance, but you will pass your time without perturbations and free from every thing. When a man has this peace, not proclaimed by Caesar, (for how should he be able to proclaim it?), but by God through reason, is he not content when he is alone? when he sees and reflects, Now no evil can happen to me; for me there is no robber, no earthquake, every thing is full of peace, full of tranquillity: every way, every city, every meeting, neighbour, companion is harmless. One person whose business it is, supplies me with food; another with raiment; another with perceptions, and preconceptions ( προλήψεις ). And if he does not supply what is necessary, he (God) gives the signal for retreat, opens the door, and says to you, Go. Go whither? To nothing terrible, but to the place from which you came, to your friends and kinsmen, to the elements: What a melancholy description of death and how gloomy the ideas in this consolatory chapter! All beings reduced to mere elements in successive conflagrations! A noble contrast to the Stoic notions on this subject may be produced from several passages in the Scripture— Then shall the dust return to the earth, as it was; and the spirit shall return to God who gave it, Eccles. xii. 7. Mrs. Carter; who also refers to 1 Thess. iv. 14; John vi. 39, 40; xi. 25, 26; I Cor. vi. 14; xv. 53; 2 Cor. v. 14 etc. Mrs. Carter quotes Ecclesiastes, but the author says nearly what Epicharmus said, quoted by Plutarch, παραμυθ. πρὸς Ἀπολλώνιον , vol. i. p. 435 ed. Wytt. συνεκρίθη καὶ διεκρίθη καὶ ἀπῆλθεν ὅθεν ἦλθε πάλιν, γᾶ μὲν ἐς γᾶν, πνεῦμα δ’ ἄνω τί τῶνδε χαλεπόν; οὐδὲ ἕν. Euripides in a fragment of the Chrysippus, fr. 836, ed. Nauck, says τὰ μὲν ἐκ γαίας φύντ’ εἰς γαῖαν, τὰ δ’ ἀπ’ αἰθερίου βλαστόντα γονῆς εἰς οὐράνιον πάλιν ἦλθε πόλον. I have translated the words of Epictetus ὅσον πνευματίου, εἰς πνευμάτιον by of air (spirit), to air : but the πνευμάτιον of Epictetus may mean the same as the πνεῦμα of Epicharmus, and the same as the spirit of Ecclesiastes. An English commentator says that the doctrine of a future retribution forms the great basis and the leading truth of this book (Ecclesiastes), and that the royal Preacher (Ecclesiastes) brings forward the prospect of a future life and retribution. I cannot discover any evidence of this assertion in the book. The conclusion is the best part of this ill-connected, obscure and confused book, as it appears in our translation. The conclusion is (xii. 13, 14): Fear God and keep his commandments: for this is the whole duty of man, for God shall bring every work into judgment with every secret thing, whether it be good or whether it be evil. This is all that I can discover in the book which can support the commentator’s statement; and even this may not mean what he affirms. Schweighaeuser observes that here was the opportunity for Epictetus to say something of the immortality of the soul, if he had any thing to say. But he says nothing unless he means to say that the soul, the spirit, returns to God who gave it as the Preacher says. There is a passage (iii. 24, 94) which appears to mean that the soul of man after death will be changed into something else, which the universe will require for some use or purpose. It is strange, observes Schweig., that Epictetus, who studied the philosophy of Socrates, and speaks so eloquently of man’s capacity and his duty to God, should say no more: but the explanation may be that he had no doctrine of man’s immortality, in the sense in which that word is now used. what there was in you of fire goes to fire; of earth, to earth; of air (spirit), to air; of water to water: no Hades, nor Acheron, nor Cocytus, nor Pyriphlegethon, but all is full of Gods and Daemons. When a man has such things to think on, and sees the sun, the moon and stars, and enjoys earth and sea, he is not solitary nor even helpless. Well then, if some man should come upon me when I am alone and murder me? Fool, not murder You, but your poor body. What kind of solitude then remains? what want? why do we make ourselves worse than children? and what do children do when they are left alone? They take up shells and ashes, and they build something, then pull it down, and build something else, and so they never want the means of passing the time. Shall I then, if you sail away, sit down and weep, because I have been left alone and solitary? Shall I then have no shells, no ashes? But children do what they do through want of thought (or deficiency in knowledge), and we through knowledge are unhappy. Every great power (faculty) is dangerous to beginners. The text has ἀρχομένων , but it probably ought to be ἀρχομένῳ . Compare i. 1, 8, πᾶσα δύναμις ἐπισφαλής . The text from φέρειν οὖν δεῖ to τῷ φθισικῷ is unintelligible. Lord Shaftesbury says that the passage is not corrupt, and he gives an explanation; but Schweig. says that the learned Englishman’s exposition does not make the text plainer to him; nor does it to me. Schweig. observes that the passage which begins πᾶσα μεγάλη and what follows seem to belong to the next chapter xiv. You must then bear such things as you are able, but conformably to nature: but not . . . . Practise sometimes a way of living like a person out of health that you may at some time live like a man in health. Abstain from food, drink water, abstain sometimes altogether from desire, in order that you may some time desire consistently with reason; and if consistently with reason, when you have anything good in you, you will desire well.—Not so; but we wish to live like wise men immediately and to be useful to men—Useful how? what are you doing? have you been useful to yourself? But, I suppose, you wish to exhort them? You exhort them! You wish to be useful to them. Show to them in your own example what kind of men philosophy makes, and don’t trifle. When you are eating, do good to those who eat with you; when you are drinking, to those who are drinking with you; by yielding to all, giving way, bearing with them, thus do them good, and do not spit on them your phlegm (bad humours).'' None

69. Josephus Flavius, Jewish Antiquities, 12.142, 14.41, 14.72-14.75, 14.77, 14.98-14.99, 14.120, 14.127-14.137, 14.190-14.198, 14.213-14.249, 14.251-14.264, 14.280, 14.284-14.285, 14.289, 14.297-14.299, 15.167, 15.189, 15.193-15.201, 15.264, 15.266, 15.268, 15.274-15.277, 15.281-15.283, 15.387, 16.28, 16.43, 16.136-16.141, 16.150-16.155, 16.160, 16.162-16.165, 16.168-16.172, 17.146-17.147, 17.149, 17.162, 17.182, 17.223, 17.227-17.229, 17.246, 17.273, 17.319-17.320, 17.344, 18.1, 18.65-18.79, 18.81-18.84, 18.108, 18.237, 19.275, 19.280-19.291, 19.299-19.305, 19.308, 19.336, 19.343 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agrippa (Marcus Vipsanius), Augustus and • Augustus • Augustus (Octavian) • Augustus (previously Octavian), builds temple of Mars,, and foreign affairs • Augustus bird omens and symbolism • Augustus worship of • Augustus, Augustan • Augustus, Jewish embassy to, after death of Herod • Augustus, Jews and • Augustus, and Herods estate after Herods death • Augustus, and territory of Archelaus • Augustus, banishment of Archelaus by • Augustus, edicts of, on inhabitants of Cyrene • Augustus, gift of copper mines of Cyprus to Herod • Augustus, giving Herod procuratorial responsibilities in Syria • Augustus, his policy towards the Jews • Augustus, interest of, in the client kingdoms • Augustus, mandatum of, to Gaius Norbanus Flaccus about temple tax • Augustus, personal friendship with Herod • Augustus,repatriates art works • Aurelia Augusta (Hierapolis), • Caesar Augustus • Emperors and Egypt, Octavian-Augustus • Herod the Great, entertaining Octavian • Herod the Great, given procuratorial responsibilities in Syria by Augustus • Joppa, restored to Herod by Octavian • Josephus, on Augustus and revenues from Herod • Josephus, on Herod, revenues from, and Augustus • Livia (wife of Augustus) • Octavian, Herods cause championed by • Octavian, Herods kingdom expanded by • Octavian, and Jewish custom of collecting money • Octavian, in Cilicia • Octavian, territory granted to Cleopatra returned to Herod by • Rome, Temple of Divus Augustus, Victoria in • Sabinus (procurator of Augustus for Syria) • Samaria (city of)/Sebaste, granted to Herod by Octavian • Samaria, district of (Samaritis), taxes on, reduced by Augustus • client kingdoms, Augustus and • privileges, of Octavian • temple, based on grants by Augustus and Agrippa • temple, mandatum of Augustus to Gaius Norbanus Flaccus concerning

Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 110; Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 107; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 305, 351, 744, 784, 818; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 49; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 124; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 89, 271; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 168; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 123, 142, 146, 158; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 93, 103, 120, 121, 122, 126, 129, 145; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 182, 283; Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 278; Goodman (2006), Judaism in the Roman World: Collected Essays, 66, 214, 226; Huttner (2013), Early Christianity in the Lycus Valley, 77; Isaac (2004), The invention of racism in classical antiquity, 448; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 43; Levine (2005), The Ancient Synagogue, The First Thousand Years, 115, 136, 141, 148; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 37; Mueller (2002), Roman Religion in Valerius Maximus, 205; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 151; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 119; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 180; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 46, 55; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 265; Spielman (2020), Jews and Entertainment in the Ancient World. 12, 17, 18, 29, 32, 54, 56, 57, 65; Talbert (1984), The Senate of Imperial Rome, 429; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 240; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 129, 143; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 17, 31, 32, 91, 92, 94, 95, 96, 113, 114, 126, 141, 148, 149, 150, 153, 154, 155, 157, 158, 159, 162, 163, 170, 174, 177, 180, 181, 182, 184, 186, 190, 191, 197, 203, 204; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 170, 171, 181

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12.142 πολιτευέσθωσαν δὲ πάντες οἱ ἐκ τοῦ ἔθνους κατὰ τοὺς πατρίους νόμους, ἀπολυέσθω δ' ἡ γερουσία καὶ οἱ ἱερεῖς καὶ γραμματεῖς τοῦ ἱεροῦ καὶ ἱεροψάλται ὧν ὑπὲρ τῆς κεφαλῆς τελοῦσιν καὶ τοῦ στεφανιτικοῦ φόρου καὶ τοῦ περὶ τῶν ἄλλων." "^14.41 ἔνθα δὴ καὶ τῶν ̓Ιουδαίων διήκουσεν καὶ τῶν ἡγουμένων αὐτῶν, οἳ πρός τε ἀλλήλους διεφέροντο ̔Υρκανὸς καὶ ̓Αριστόβουλος καὶ τὸ ἔθνος πρὸς ἀμφοτέρους, τὸ μὲν οὐκ ἀξιοῦν βασιλεύεσθαι: πάτριον γὰρ εἶναι τοῖς ἱερεῦσι τοῦ τιμωμένου παρ' αὐτοῖς θεοῦ πειθαρχεῖν, ὄντας δὲ τούτους ἀπογόνους τῶν ἱερέων εἰς ἄλλην μετάγειν ἀρχὴν τὸ ἔθνος ζητῆσαι, ὅπως καὶ δοῦλον γένοιτο." ^14.41 οὐ μὴν ̔Ηρώδης τούτων πραττομένων ἠρέμει, δέκα δὲ σπείρας ἀναλαβών, ὧν πέντε μὲν ̔Ρωμαίων, πέντε δὲ ̓Ιουδαίων ἦσαν, καὶ μισθοφόρους μιγάδας πρὸς οἷς ὀλίγους τῶν ἱππέων ἐπὶ ̔Ιεριχοῦντα παραγίνεται, καὶ τὴν μὲν πόλιν ἐκλελειμμένην καταλαβών, πεντακοσίους δὲ τὰ ἄκρα κατειληφότας σὺν γυναιξὶν καὶ γενεαῖς, τούτους μὲν ἀπέλυσεν λαβών, ̔Ρωμαῖοι δὲ εἰσπεσόντες διήρπασαν τὴν πόλιν μεσταῖς ἐπιτυγχάνοντες παντοίων κειμηλίων ταῖς οἰκίαις.' "^14.72 παρῆλθεν γὰρ εἰς τὸ ἐντὸς ὁ Πομπήιος καὶ τῶν περὶ αὐτὸν οὐκ ὀλίγοι καὶ εἶδον ὅσα μὴ θεμιτὸν ἦν τοῖς ἄλλοις ἀνθρώποις ἢ μόνοις τοῖς ἀρχιερεῦσιν. ὄντων δὲ τραπέζης τε χρυσῆς καὶ λυχνίας ἱερᾶς καὶ σπονδείων καὶ πλήθους ἀρωμάτων, χωρὶς δὲ τούτων ἐν τοῖς θησαυροῖς ἱερῶν χρημάτων εἰς δύο χιλιάδας ταλάντων, οὐδενὸς ἥψατο δι' εὐσέβειαν, ἀλλὰ κἀν τούτῳ ἀξίως ἔπραξεν τῆς περὶ αὐτὸν ἀρετῆς." '^14.73 τῇ τε ὑστεραίᾳ καθαίρειν παραγγείλας τὸ ἱερὸν τοῖς ναοπόλοις καὶ τὰ νόμιμα ἐπιφέρειν τῷ θεῷ τὴν ἀρχιερωσύνην ἀπέδωκεν ̔Υρκανῷ διά τε τἆλλα ὅσα χρήσιμος ὑπῆρξεν αὐτῷ, καὶ ὅτι τοὺς κατὰ τὴν χώραν ̓Ιουδαίους ̓Αριστοβούλῳ συμπολεμεῖν ἐκώλυσεν, καὶ τοὺς αἰτίους τοῦ πολέμου τῷ πελέκει διεχρήσατο. τὸν δὲ Φαῦστον καὶ τοὺς ἄλλους ὅσοι τῷ τείχει προθύμως ἐπέβησαν τῶν πρεπόντων ἀριστείων ἠξίωσεν. ^14.74 καὶ τὰ μὲν ̔Ιεροσόλυμα ὑποτελῆ φόρου ̔Ρωμαίοις ἐποίησεν, ἃς δὲ πρότερον οἱ ἔνοικοι πόλεις ἐχειρώσαντο τῆς κοίλης Συρίας ἀφελόμενος ὑπὸ τῷ σφετέρῳ στρατηγῷ ἔταξεν καὶ τὸ σύμπαν ἔθνος ἐπὶ μέγα πρότερον αἰρόμενον ἐντὸς τῶν ἰδίων ὅρων συνέστειλεν. ^14.75 καὶ Γάδαρα μὲν μικρὸν ἔμπροσθεν καταστραφεῖσαν ἀνέκτισεν Δημητρίῳ χαριζόμενος τῷ Γαδαρεῖ ἀπελευθέρῳ αὐτοῦ: τὰς δὲ λοιπὰς ̔́Ιππον καὶ Σκυθόπολιν καὶ Πέλλαν καὶ Δῖον καὶ Σαμάρειαν ἔτι τε Μάρισαν καὶ ̓́Αζωτον καὶ ̓Ιάμνειαν καὶ ̓Αρέθουσαν τοῖς οἰκήτορσιν ἀπέδωκεν. ^14.77 Τούτου τοῦ πάθους τοῖς ̔Ιεροσολύμοις αἴτιοι κατέστησαν ̔Υρκανὸς καὶ ̓Αριστόβουλος πρὸς ἀλλήλους στασιάσαντες: τήν τε γὰρ ἐλευθερίαν ἀπεβάλομεν καὶ ὑπήκοοι ̔Ρωμαίοις κατέστημεν καὶ τὴν χώραν, ἣν τοῖς ὅπλοις ἐκτησάμεθα τοὺς Σύρους ἀφελόμενοι, ταύτην ἠναγκάσθημεν ἀποδοῦναι τοῖς Σύροις, ^14.98 Γαβινίῳ δὲ ἐπὶ Πάρθους στρατεύοντι καὶ τὸν Εὐφράτην ἤδη πεπεραιωμένῳ μετέδοξεν εἰς τὴν Αἴγυπτον ὑποστρέψαντι καταστῆσαι Πτολεμαῖον εἰς αὐτήν. καὶ ταῦτα μὲν καὶ ἐν ἄλλοις δεδήλωται.' "^14.99 Γαβινίῳ μέντοι κατὰ τὴν στρατείαν ἣν ἐφ' ̔Υρκανὸν ἐστείλατο ̓Αντίπατρος ὑπηρέτησεν σῖτον καὶ ὅπλα καὶ χρήματα, καὶ τοὺς ὑπὲρ Πηλούσιον τῶν ̓Ιουδαίων οὗτος αὐτῷ προσηγάγετο καὶ συμμάχους ἐποίησεν φύλακας ὄντας τῶν εἰς τὴν Αἴγυπτον ἐμβολῶν." "^14.127 Μετὰ δὲ τὸν Πομπηίου θάνατον καὶ τὴν νίκην τὴν ἐπ' αὐτῷ Καίσαρι πολεμοῦντι κατ' Αἴγυπτον πολλὰ χρήσιμον αὑτὸν παρέσχεν ̓Αντίπατρος ὁ τῶν ̓Ιουδαίων ἐπιμελητὴς ἐξ ἐντολῆς ̔Υρκανοῦ." '^14.128 Μιθριδάτῃ τε γὰρ τῷ Περγαμηνῷ κομίζοντι ἐπικουρικὸν καὶ ἀδυνάτως ἔχοντι διὰ Πηλουσίου ποιήσασθαι τὴν πορείαν, περὶ δὲ ̓Ασκάλωνα διατρίβοντι, ἧκεν ̓Αντίπατρος ἄγων ̓Ιουδαίων ὁπλίτας τρισχιλίους ἐξ ̓Αραβίας τε συμμάχους ἐλθεῖν ἐπραγματεύσατο τοὺς ἐν τέλει:' "^14.129 καὶ δι' αὐτὸν οἱ κατὰ τὴν Συρίαν ἅπαντες ἐπεκούρουν ἀπολείπεσθαι τῆς ὑπὲρ Καίσαρος προθυμίας οὐ θέλοντες, ̓Ιάμβλιχός τε ὁ δυνάστης καὶ Πτολεμαῖος ὁ Σοαίμου Λίβανον ὄρος οἰκῶν αἵ τε πόλεις σχεδὸν ἅπασαι." '^14.131 καὶ τὸ μὲν Πηλούσιον οὕτως εἶχεν. τοὺς δὲ περὶ ̓Αντίπατρον καὶ Μιθριδάτην ἀπιόντας πρὸς Καίσαρα διεκώλυον οἱ ̓Ιουδαῖοι οἱ τὴν ̓Ονίου χώραν λεγομένην κατοικοῦντες. πείθει δὲ καὶ τούτους τὰ αὐτῶν φρονῆσαι κατὰ τὸ ὁμόφυλον ̓Αντίπατρος καὶ μάλιστα ἐπιδείξας αὐτοῖς τὰς ̔Υρκανοῦ τοῦ ἀρχιερέως ἐπιστολάς, ἐν αἷς αὐτοὺς φίλους εἶναι Καίσαρος παρεκάλει καὶ ξένια καὶ πάντα τὰ ἐπιτήδεια χορηγεῖν τῷ στρατῷ. ^14.132 καὶ οἱ μὲν ὡς ἑώρων ̓Αντίπατρον καὶ τὸν ἀρχιερέα συνθέλοντας ὑπήκουον. τούτους δὲ προσθεμένους ἀκούσαντες οἱ περὶ Μέμφιν ἐκάλουν καὶ αὐτοὶ τὸν Μιθριδάτην πρὸς ἑαυτούς: κἀκεῖνος ἐλθὼν καὶ τούτους παραλαμβάνει.' "^14.133 ̓Επεὶ δὲ τὸ καλούμενον Δέλτα ἤδη περιεληλύθει, συμβάλλει τοῖς πολεμίοις περὶ τὸ καλούμενον ̓Ιουδαίων στρατόπεδον. εἶχε δὲ τὸ μὲν δεξιὸν κέρας Μιθριδάτης, τὸ δ' εὐώνυμον ̓Αντίπατρος." "^14.134 συμπεσόντων δὲ εἰς μάχην κλίνεται τὸ τοῦ Μιθριδάτου κέρας καὶ παθεῖν ἂν ἐκινδύνευσεν τὰ δεινότατα, εἰ μὴ παρὰ τὴν ᾐόνα τοῦ ποταμοῦ σὺν τοῖς οἰκείοις στρατιώταις ̓Αντίπατρος παραθέων νενικηκὼς ἤδη τοὺς πολεμίους τὸν μὲν ῥύεται, προτρέπει δ' εἰς φυγὴν τοὺς νενικηκότας Αἰγυπτίους." "^14.135 αἱρεῖ δ' αὐτῶν καὶ τὸ στρατόπεδον ἐπιμείνας τῇ διώξει, τόν τε Μιθριδάτην ἐκάλει πλεῖστον ἐν τῇ τροπῇ διασχόντα. ἔπεσον δὲ τῶν μὲν περὶ τοῦτον ὀκτακόσιοι, τῶν δ' ̓Αντιπάτρου πεντήκοντα." '^14.136 Μιθριδάτης δὲ περὶ τούτων ἐπιστέλλει Καίσαρι τῆς τε νίκης αὐτοῖς ἅμα καὶ τῆς σωτηρίας αἴτιον τὸν ̓Αντίπατρον ἀποφαίνων, ὥστε τὸν Καίσαρα τότε μὲν ἐπαινεῖν αὐτόν, κεχρῆσθαι δὲ παρὰ πάντα τὸν πόλεμον εἰς τὰ κινδυνωδέστατα τῷ ̓Αντιπάτρῳ: καὶ δὴ καὶ τρωθῆναι συνέβη παρὰ τοὺς ἀγῶνας αὐτῷ. ^14.137 Καταλύσας μέντοι Καῖσαρ μετὰ χρόνον τὸν πόλεμον καὶ εἰς Συρίαν ἀποπλεύσας ἐτίμησεν μεγάλως, ̔Υρκανῷ μὲν τὴν ἀρχιερωσύνην βεβαιώσας, ̓Αντιπάτρῳ δὲ πολιτείαν ἐν ̔Ρώμῃ δοὺς καὶ ἀτέλειαν πανταχοῦ.' "^14.191 τῆς γενομένης ἀναγραφῆς ἐν τῇ δέλτῳ πρὸς ̔Υρκανὸν υἱὸν ̓Αλεξάνδρου ἀρχιερέα καὶ ἐθνάρχην ̓Ιουδαίων πέπομφα ὑμῖν τὸ ἀντίγραφον, ἵν' ἐν τοῖς δημοσίοις ὑμῶν ἀνακέηται γράμμασιν. βούλομαι δὲ καὶ ἑλληνιστὶ καὶ ῥωμαϊστὶ ἐν δέλτῳ χαλκῇ τοῦτο ἀνατεθῆναι." '^14.192 ἔστιν δὴ τοῦτο: ̓Ιούλιος Καῖσαρ αὐτοκράτωρ τὸ δεύτερον καὶ ἀρχιερεὺς μετὰ συμβουλίου γνώμης ἐπέκρινα. ἐπεὶ ̔Υρκανὸς ̓Αλεξάνδρου ̓Ιουδαῖος καὶ νῦν καὶ ἐν τοῖς ἔμπροσθεν χρόνοις ἔν τε εἰρήνῃ καὶ πολέμῳ πίστιν τε καὶ σπουδὴν περὶ τὰ ἡμέτερα πράγματα ἐπεδείξατο, ὡς αὐτῷ πολλοὶ μεμαρτυρήκασιν αὐτοκράτορες,' "^14.193 καὶ ἐν τῷ ἔγγιστα ἐν ̓Αλεξανδρείᾳ πολέμῳ μετὰ χιλίων πεντακοσίων στρατιωτῶν ἧκεν σύμμαχος καὶ πρὸς Μιθριδάτην ἀποσταλεὶς ὑπ' ἐμοῦ πάντας ἀνδρείᾳ τοὺς ἐν τάξει ὑπερέβαλεν," "^14.194 διὰ ταύτας τὰς αἰτίας ̔Υρκανὸν ̓Αλεξάνδρου καὶ τὰ τέκνα αὐτοῦ ἐθνάρχας ̓Ιουδαίων εἶναι ἀρχιερωσύνην τε ̓Ιουδαίων διὰ παντὸς ἔχειν κατὰ τὰ πάτρια ἔθη, εἶναί τε αὐτὸν καὶ τοὺς παῖδας αὐτοῦ συμμάχους ἡμῖν ἔτι τε καὶ ἐν τοῖς κατ' ἄνδρα φίλοις ἀριθμεῖσθαι," "^14.195 ὅσα τε κατὰ τοὺς ἰδίους αὐτῶν νόμους ἐστὶν ἀρχιερατικὰ φιλάνθρωπα, ταῦτα κελεύω κατέχειν αὐτὸν καὶ τὰ τέκνα αὐτοῦ: ἄν τε μεταξὺ γένηταί τις ζήτησις περὶ τῆς ̓Ιουδαίων ἀγωγῆς, ἀρέσκει μοι κρίσιν γίνεσθαι παρ' αὐτοῖς. παραχειμασίαν δὲ ἢ χρήματα πράσσεσθαι οὐ δοκιμάζω." '^14.196 Γαί̈ου Καίσαρος αὐτοκράτορος ὑπάτου δεδομένα συγκεχωρημένα προσκεκριμένα ἐστὶν οὕτως ἔχοντα. ὅπως τὰ τέκνα αὐτοῦ τοῦ ̓Ιουδαίων ἔθνους ἄρχῃ, καὶ τοὺς δεδομένους τόπους καρπίζωνται, καὶ ὁ ἀρχιερεὺς αὐτὸς καὶ ἐθνάρχης τῶν ̓Ιουδαίων προϊστῆται τῶν ἀδικουμένων. ^14.197 πέμψαι δὲ πρὸς ̔Υρκανὸν τὸν ̓Αλεξάνδρου υἱὸν ἀρχιερέα τῶν ̓Ιουδαίων καὶ πρεσβευτὰς τοὺς περὶ φιλίας καὶ συμμαχίας διαλεξομένους: ἀνατεθῆναι δὲ καὶ χαλκῆν δέλτον ταῦτα περιέχουσαν ἔν τε τῷ Καπετωλίῳ καὶ Σιδῶνι καὶ Τύρῳ καὶ ἐν ̓Ασκάλωνι καὶ ἐν τοῖς ναοῖς ἐγκεχαραγμένην γράμμασιν ̔Ρωμαϊκοῖς καὶ ̔Ελληνικοῖς. ^14.198 ὅπως τε τὸ δόγμα τοῦτο πᾶσι τοῖς κατὰ τὴν πόλιν ταμίαις καὶ τοῖς τούτων ἡγουμένοις * εἴς τε τοὺς φίλους ἀνενέγκωσιν καὶ ξένια τοῖς πρεσβευταῖς παρασχεῖν καὶ τὰ διατάγματα διαπέμψαι πανταχοῦ. ^14.213 ̓Ιούλιος Γάιος ὑιοσο στρατηγὸς ὕπατος ̔Ρωμαίων Παριανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ἐνέτυχόν μοι οἱ ̓Ιουδαῖοι ἐν Δήλῳ καί τινες τῶν παροίκων ̓Ιουδαίων παρόντων καὶ τῶν ὑμετέρων πρέσβεων καὶ ἐνεφάνισαν, ὡς ὑμεῖς ψηφίσματι κωλύετε αὐτοὺς τοῖς πατρίοις ἔθεσι καὶ ἱεροῖς χρῆσθαι.' "^14.214 ἐμοὶ τοίνυν οὐκ ἀρέσκει κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων τοιαῦτα γίνεσθαι ψηφίσματα καὶ κωλύεσθαι αὐτοὺς ζῆν κατὰ τὰ αὐτῶν ἔθη καὶ χρήματα εἰς σύνδειπνα καὶ τὰ ἱερὰ εἰσφέρειν, τοῦτο ποιεῖν αὐτῶν μηδ' ἐν ̔Ρω

Tiresias: The Ancient Mediterranean Religions Source Database