Tiresias: The Ancient Mediterranean Religions Source Database

383

Ammianus Marcellinus, History, 16.10.14

nan

For he did not (as in the case of other cities) permit the contests to be terminated at his own discretion, but left them (as the custom is) to various chances. Then, as he surveyed the sections of the city and its suburbs, lying within the summits of the seven hills, along their slopes, or on level ground, he thought that whatever first met his gaze towered above all the rest: the sanctuaries of Tarpeian Jove so far surpassing as things divine excel those of earth; the baths built up to the measure of provinces; the huge bulk of the amphitheatre, strengthened by its framework of Tiburtine stone, Travertine. to whose top human eyesight barely ascends; the Pantheon like a rounded city-district, Regio here refers to one of the regions, or districts, into which the city was divided. vaulted over in lofty beauty; and the exalted heights which rise with platforms to which one may mount, and bear the likenesses of former emperors; The columns of Trajan, Antoninus Pius, and Marcus Aurelius. The platform at the top was reached by a stairway within the column. the Temple of the City, The double temple of Venus and Roma, built by Hadriian and dedicated in A.D. 135 the Forum of Peace, The Forum Pacis, or Vespasiani, was begun by Vespasian in A.D. 71, after the taking of Jerusalem, and dedicated in 75. It lay behind the basilica Aemilia. the Theatre of Pompey, Built in 55 B.C. in the Campus Martius. the Oleum, A building for musical performances, erected by Domitian, probably near his Stadium. the Stadium, The Stadium of Domitian in the Campus Martius, the shape and size of which is almost exactly preserved by the modern Piazza Navona. and amongst these the other adornments of the Eternal City.

Intertexts (texts cited often on the same page as the searched text):

20 results

1. Cicero, In Verrem, 2.2.167 (2nd cent. BCE - 1st cent. BCE)

2. Horace, Letters, 1.6.17 (1st cent. BCE - 1st cent. BCE)

3. Ovid, Ars Amatoria, 1.213-1.228 (1st cent. BCE - missingth cent. CE)

4. Cebes of Thebes, Cebetis Tabula, 1.3 (1st cent. CE - 1st cent. CE)

5. Josephus Flavius, Jewish War, 7.158, 7.162 (1st cent. CE - 1st cent. CE)

7.158. 7. After these triumphs were over, and after the affairs of the Romans were settled on the surest foundations, Vespasian resolved to build a temple to Peace, which was finished in so short a time, and in so glorious a manner, as was beyond all human expectation and opinion: 7.162. But still he gave order that they should lay up their Law, and the purple veils of the holy place, in the royal palace itself, and keep them there.

6. Juvenal, Satires, 6.156-6.157 (1st cent. CE - 2nd cent. CE)

7. Petronius Arbiter, Satyricon, 89, 88 (1st cent. CE - 1st cent. CE)

8. Petronius Arbiter, Satyricon, 89, 88 (1st cent. CE - 1st cent. CE)

9. Pliny The Elder, Natural History, 34.84, 35.25, 36.32 (1st cent. CE - 1st cent. CE)

10. Statius, Siluae, 4.6.59 (1st cent. CE - 1st cent. CE)

11. Suetonius, Tiberius, 20 (1st cent. CE - 2nd cent. CE)

12. Suetonius, Vespasianus, 9.1 (1st cent. CE - 2nd cent. CE)

13. Cassius Dio, Roman History, 73.24.1 (2nd cent. CE - 3rd cent. CE)

14. Lucian, Amores, 8, 15 (2nd cent. CE - 2nd cent. CE)

15. Lucian, Hercules, 4 (2nd cent. CE - 2nd cent. CE)

4. For a long time I stood staring at this in amazement: I knew not what to make of it, and was beginning to feel somewhat nettled, when I was addressed in admirable Greek by a Gaul who stood at my side, and who besides possessing a scholarly acquaintance with the Gallic mythology, proved to be not unfamiliar with our own. ‘Sir,’ he said, ‘I see this picture puzzles you: let me solve the riddle. We Gauls connect eloquence not with Hermes, as you do, but with the mightier Heracles. Nor need it surprise you to see him represented as an old man. It is the prerogative of eloquence, that it reaches perfection in old age; at least if we may believe your poets, who tell us thatYouth is the sport of every random gust,whereas old ageHath that to say that passes youthful wit.Thus we find that from Nestor’s lips honey is distilled; and that the words of the Trojan counsellors are compared to the lily, which, if I have not forgotten my Greek, is the name of a flower.

16. Pausanias, Description of Greece, 6.9.3 (2nd cent. CE - 2nd cent. CE)

6.9.3. Aristeus of Argos himself won a victory in the long-race, while his father Cheimon won the wrestling-match. They stand near to each other, the statue of Aristeus being by Pantias of Chios, the pupil of his father Sostratus. Besides the statue of Cheimon at Olympia there is another in the temple of Peace at Rome, brought there from Argos . Both are in my opinion among the most glorious works of Naucydes. It is also told how Cheimon overthrew at wrestling Taurosthenes of Aegina, how Taurosthenes at the next Festival overthrew all who entered for the wrestling-match, and how a wraith like Taurosthenes appeared on that day in Aegina and announced the victory.

17. Pliny The Younger, Letters, 7.29, 8.6 (2nd cent. CE - 2nd cent. CE)

7.29. To Montanus. You will first laugh, then feel annoyed, and then laugh again, if ever you read something which you will think almost incredible, unless you see it with your own eyes. I noticed the other day, just before you come to the first milestone on the Tiburtine Road, a monument to Pallas * bearing this inscription 8.6. To Montanus. You must by this time be aware from my last letter that I just lately noticed the monument erected to Pallas, which bore the following inscription Well, then, am I to consider that those who decreed these extravagant praises were merely gratifying his vanity or were acting like abject slaves ? I should say the former if such a spirit were becoming to a senate, and the latter but that no one is such an abject slave as to stoop to such servilities. Are we to ascribe it then to a desire to curry favour with Pallas, or to an insane passion to get on in the world? But who is so utterly mad as to wish to get on in the world at the price of his own shame and the disgrace of his country, especially when l

18. Pliny The Younger, Letters, 7.29, 8.6 (2nd cent. CE - 2nd cent. CE)

19. Ammianus Marcellinus, History, 14.6.3, 14.6.8, 16.10.1-16.10.2, 16.10.7-16.10.11, 16.10.13, 16.10.15, 16.10.17, 17.7.13, 20.3.6, 23.3.3, 25.10.3, 25.10.5, 26.3.1, 28.1.36 (4th cent. CE - 4th cent. CE)

14.6.3. At the time when Rome first began to rise into a position of world-wide splendour, destined to live so long as men shall exist, in order that she might grow to a towering stature, Virtue and Fortune, ordinarily at variance, formed a pact of eternal peace; for if either one of them had failed her, Rome had not come to complete supremacy. 14.6.8. Some of these men eagerly strive for statues, thinking that by them they can be made immortal, as if they would gain a greater reward from senseless brazen images than from the consciousness of honourable and virtuous conduct. And they take pains to have them overlaid with gold, a fashion first introduced by Acilius Glabrio, See Livy, xl. 34, 5. after his skill and his arms had overcome King Antiochus. At Thermopylae in 191 B.C. But how noble it is, scorning these slight and trivial honours, to aim to tread the long and steep ascent to true glory, as the bard of Ascra expresses it, Hesiod, Works and Days, 289 ff. τῆς δ᾽ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν | Ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐπ᾽ αὐτὴν, | καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δ᾽ εἰς ἄκρον ἵκηται, | Ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ᾽ ἐοῦσα. is made clear by Cato the Censor. For when he was asked why he alone among many did not have a statue, he replied: I would rather that good men should wonder why I did not deserve one than (which is much worse) should mutter Why was he given one? 16.10.1. While these events were so being arranged in the Orient and in Gaul in accordance with the times, Constantius, as if the temple of Janus had been closed and all his enemies overthrown, was eager to visit Rome and after the death of Magnentius to celebrate, without a title, a triumph over Roman blood. 16.10.2. For neither in person did he vanquish any nation that made war upon him, nor learn of any conquered by the valour of his generals; nor did he add anything to his empire; nor at critical moments was he ever seen to be foremost, or among the foremost; but he desired to display an inordinately long procession, banners stiff with gold work, and the splendour of his retinue, to a populace living in perfect peace and neither expecting nor desiring to see this or anything like it. 16.10.7. And behind the manifold others that preceded him he was surrounded by dragons, The imperial standards. woven out of purple thread and bound to the golden and jewelled tops of spears, with wide mouths open to the breeze and hence hissing as if roused by anger, and leaving their tails winding in the wind. 16.10.8. And there marched on either side twin lines of infantrymen with shields and crests gleaming with glittering rays, clad in shining mail; and scattered among them were the full-armoured cavalry (whom they call clibanarii ). Cuirassiers; the word is derived from κλίβανον, oven, and means entirely encased in iron; see Index of officials, or Index II. all masked, furnished with protecting breastplates and girt with iron belts, so that you might have supposed them statues polished by the hand of Praxiteles, not men. Thin circles of iron plates, fitted to the curves of their bodies, completely covered their limbs; so that whichever way they had to move their members, their garment fitted, so skilfully were the joinings made. 16.10.9. Accordingly, being saluted as Augustus with favouring shouts, while hills and shores thundered out the roar, he never stirred, but showed himself as calm and imperturbable as he was commonly seen in his provinces. 16.10.10. For he both stooped when passing through lofty gates (although he was very short), and as if his neck were in a vice, he kept the gaze of his eyes straight ahead, and turned his face neither to right nor to left, but (as if he were a lay figure) neither did he nod when the wheel jolted nor was he ever seen to spit, or to wipe or rub his face or nose, or move his hands about. 16.10.11. And although this was affectation on his part, yet these and various other features of his more intimate life were tokens of no slight endurance, granted to him alone, as was given to be understood. 16.10.13. So then he entered Rome, the home of empire and of every virtue, and when he had come to the Rostra, the most renowned forum of ancient dominion, he stood amazed; and on every side on which his eyes rested he was dazzled by the array of marvellous sights. He addressed the nobles in the senate-house and the populace from the tribunal, and being welcomed to the palace with manifold attentions, he enjoyed a longed-for pleasure; and on several occasions, when holding equestrian games, he took delight in the sallies of the commons, who were neither presumptuous nor regardless of their old-time freedom, while he himself also respectfully observed the due mean. 16.10.15. But when he came to the Forum of Trajan, a construction unique under the heavens, as we believe, and admirable even in the uimous opinion of the gods, he stood fast in amazement, turning his attention to the gigantic complex about him, beggaring description and never again to be imitated by mortal men. Therefore abandoning all hope of attempting anything like it, he said that he would and could copy Trajan’s steed alone, which stands in the centre of the vestibule, carrying the emperor himself. 16.10.17. So then, when the emperor had viewed many objects with awe and amazement, he complained of Fame as either incapable or spiteful, because while always exaggerating everything, in describing what there is in Rome, she becomes shabby. And after long deliberation what he should do there, he determined to add to the adornments of the city by erecting in the Circus Maximus an obelisk, the provece and figure of which I shall describe in the proper place. xvii. 4, 6 ff. 17.7.13. Now earthquakes take place in four ways; for they are either brasmatiae, A Greek word from βράζειν. boil up. or upheavings, which lift up the ground from far within, like a tide and force upward huge masses, as in Asia Delos came to the surface, and Hiera, Anaphe, and Rhodes, called in former ages Ophiusa and Pelagia, and once drenched with a shower of gold; Cf. Claudian, De Cons. Stil. iii. 226, Auratos Rhodiis imbres nascente Minerva indulsisse lovem perhibent: Iliad ii. 670; Pindar, Olymp. 7, 59 ff. (L.C.L. pp. 72 f.) also Eleusis An ancient town of Boeotia near Lake Copais. It was not swallowed up by an earthquake, but destroyed by an inundation (Strabo, ix. 2, 18; Paus. ix. 24, 2); and it was not an island. in Boeotia, Vulcanus in the Tyrrhenian Sea, and many more islands. Or they are climatiae Moving sidewise. which rush along to one side and obliquely, levelling cities, buildings, and mountains. Or they are chasmatiae, or gaping, which with their intensive movement suddenly open abysses and swallow up parts of the earth; as in the Atlantic Ocean an island more extensive than all Europe, Atlantis; see Plato, Timaeus, pp. 24e-25a. and in the Crisaean Gulf, Salona Bay, a part of the Corinthian Gulf; see Diod. xiv. 48, 49. Helice and Bura; and in the Ciminian district of Italy the town of Saccumum; Its exact location is unknown: it was near Lago di Vico. these were all sunk into the deep abysses of Erebus, and lie hidden in eternal darkness. 20.3.6. Now it is thought that two suns are seen, if a cloud, raised higher than common and shining brightly from its nearness to the eternal fires, I.e. the sun. reflects a second brilliant orb, as if from a very clear mirror. 23.3.3. Here, as Julian slept, his mind was disturbed by dreams, which made him think that some sorrow would come to him. Therefore, both he himself and the interpreters of dreams, considering the present conditions, declared that the following day, which was the nineteenth of March, ought to be carefully watched. But, as was afterwards learned, it was on that same night that the temple of the Palatine Apollo, under the prefecture of Apronianus, was burned in the eternal city; and if it had not been for the employment of every possible help, the Cumaean books These Sibylline books had been kept in the pedestal of the statue of Apollo, in accordance with the desire of Augustus, who built the temple. See Suet., Aug. xxxi. 1 ( L.C.L., i. 170). also would have been destroyed by the raging flames. 25.10.3. For some think that they are so called because they are numerous stars united in one body, Democritus and Anaxagoras, cf. Arist., Meteor. 1, 1; opposed by Sen. Nat., Quaest. vii. 7. and send out writhing fires resembling hair. The view of Aristotle and the Peripatetics; cometa is from coma (Greek κομη ), hair. This opinion, which is nearest the truth, is attributed by Aristotle and Plutarch to Pythagoras. Others believe that they take fire from the dryer exhalations of the earth, which gradually rise higher. Others again think that the rays streaming from the sun are prevented by the interposition of a heavier cloud from going downward, and when the brightness is suffused through the thick substance, it presents to men’s eyes a kind of star-spangled light. Yet others have formed the opinion that this phenomenon occurs when an unusually high cloud is lit up by the nearness of the eternal fires, or at any rate, that comets are stars like the rest, the appointed times of whose rising and setting I.e. their appearance and disappearance. are not understood by human minds. Many other theories about comets are to be found in the writings of those who are skilled in knowledge of the universe; but from discussing these I am prevented by my haste to continue my narrative. 25.10.5. Though in excessive haste to leave that place, he determined to adorn the tomb of Julian, See 9, 12, above. According to Zonaras and others, Julian’s body was later taken to Constantinople. situated just outside the walls on the road which leads to the passes of Mount Taurus. But his remains and ashes, if anyone then showed sound judgement, ought not to be looked on by the Cydnus, Cf. Curt. iii. 4, 8. although it is a beautiful and clear stream, but to perpetuate the glory of his noble deeds they should be laved by the Tiber, which cuts through the eternal city and flows by the memorials of the deified emperors of old. 26.3.1. While the changing lots of the fates were unfolding these events in the Orient, Apronianus, prefect of the eternal city, a just and strict official, among urgent cares with which that office is often burdened, made it his first main effort that the sorcerers, who at that time were becoming few in number, should be arrested, and that those who, after having been put to the question, were clearly convicted of having harmed anybody, after naming their accomplices, should be punished with death; and that thus through the danger to a few, the remainder, if any were still in concealment, might be driven away through dread of a similar fate. 28.1.36. Through these and other equally lamentable crimes, which were a blot on the fair aspect of the Eternal City, this man, to be named only with groans, made his violent way over the ruins of many fortunes, passing beyond the limits afforded by the courts. For he is said to have had a cord hanging from a secluded window of his palace, the lower end of which could pick up certain seemingly incriminating charges, supported, it is true, by no evidence, but nevertheless likely to injure many innocent persons. The text is very uncertain, and probably corrupt; see the crit. note. The general meaning is clear. And sometimes he ordered Mucianus and Barbarus, his attendants, who were most skilled in deception, severally to be cast out of his house.

20. Callistratus, Staturam Descriptiones, 6.4 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
agrippina the younger	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
alexander the great	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
antoninus,emperor	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
architecture and art,roman appreciation	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
armenia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
art and architecture,roman appreciation	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
authentic versus copy,and pleasure	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
authentic versus copy,ignorance of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
basilica of maxentius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
basilicas	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
bathhouses	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
brutus,marcus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
casa romuli	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
catacombs,pretestato	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
christianity	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
churches,saint paul's,cycle of paintings"	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
churches,saint pauls	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
churches,saint peters,cycle of paintings	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
churches,saint peters	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
churches,san lorenzo in damaso	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
churches,san venanzio	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
churches,santa bibiana	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
churches,santa maria antiqua	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
churches,santa maria in trastevere	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
churches,santa martina	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
churches,santagnese	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
churches,santi cosma e damiano	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
civility	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 150
claudius	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
colosseum	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
columns,trajans	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
constantius,emperor	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
constantius	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
constantius ii	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 150
cornelius sulla,l.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
danaë	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
domitian,martial flatters	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
domitian,public architecture	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
domus aurea,adorned with greek plunder	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 272
emperors,constantius ii	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
encolpius	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
eternity (aeternitas)	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 150
eumolpus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
euphrates river	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
exēgētai	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
forum of peace	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
forum of trajan	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
gallus (caesar)	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 150
gold glass	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
greece,nero loots	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 272
guides	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
hannibal	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
hercules	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
impietas against,viewer response to	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
inscriptions	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
iustitia	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 150
marcus aurelius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
menestratus,his hecate	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
menestratus,his hercules	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
objects,and power	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
objects,viewer understanding of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
ordo romanus primus	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
ovid,and triumphal processions	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
palimpsestic rome,attitude to authentic antiquity	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
palimpsestic rome	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
pallas	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
periēgetai	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
persia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
pindar	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
pliny the elder,on ignorance of art	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
pliny the younger,against pallas	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
pompey,theatre of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
popes (roman),donus	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
popes (roman),felix iv	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
popes (roman),gregory ii	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
popes (roman),honorius	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
popes (roman),innocent i	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
popes (roman),john iv	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
popes (roman),john vii	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
popes (roman),julius i	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
popes (roman),leo i	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
popes (roman),liberius	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
popes (roman),pelagius ii	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
popes (roman),theodore	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
praecepta ad filium,on statuary and imagines	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
rome,forum of peace,and the domus aurea	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 272
rome,forum of peace,cosmic significance of spoils in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 272
rome,forum of peace,its collection	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 272
rome,forum of peace,its name	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 272
rome,forum of peace,josephus describes	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 272
rome,forum of peace,spoils of jewish war adorn	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 272
rome,forum of peace	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 272
rome,forum romanum,pictures displayed in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
romulus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
sicily	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
stational liturgy	Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 65
statuary,equestrian	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
sun,the	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 150
temple of venus and rome	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
theatre of pompey	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
thucydides	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
tigris river	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
titus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 272
topography of rome,during constantius progress'	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
trajans column	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
trajans forum	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
triumph	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
venus and rome,temple of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
verginius rufus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
verres,c.,cicero prosecutes	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
verres,c.,forces sicilians to erect dedications	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
vespasian,emperor	Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
vespasian	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 272
viewers,and literacy	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 119
viewers,elite versus non-elite	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 104
virtus	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 150