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Tiresias: The Ancient Mediterranean Religions Source Database



2165
Cassius Dio, Roman History, 58.27.1


nan And if Egyptian affairs touch Roman interests at all, it may be mentioned that the phoenix was seen that year. All these events were thought to foreshadow the death of Tiberius. Thrasyllus, indeed, did die at this very time, and the emperor himself died in the following spring, in the consulship of Gnaeus Proculus and Pontius Nigrinus.


nanAnd if Egyptian affairs touch Roman interests at all, it may be mentioned that the phoenix was seen that year. All these events were thought to foreshadow the death of Tiberius. Thrasyllus, indeed, did die at this very time, and the emperor himself died in the following spring, in the consulship of Gnaeus Proculus and Pontius Nigrinus. 2 It chanced that Macro had plotted against Domitius and numerous others, and had manufactured complaints and testimony taken under torture against them; yet not all the accused were put to death, thanks to Thrasyllus, who handled Tiberius very cleverly.


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

15 results
1. Hesiod, Fragments, 304 (8th cent. BCE - 7th cent. BCE)

2. Herodotus, Histories, 2.73 (5th cent. BCE - 5th cent. BCE)

2.73. There is another sacred bird, too, whose name is phoenix. I myself have never seen it, only pictures of it; for the bird seldom comes into Egypt : once in five hundred years, as the people of Heliopolis say. ,It is said that the phoenix comes when his father dies. If the picture truly shows his size and appearance, his plumage is partly golden and partly red. He is most like an eagle in shape and size. ,What they say this bird manages to do is incredible to me. Flying from Arabia to the temple of the sun, they say, he conveys his father encased in myrrh and buries him at the temple of the Sun. ,This is how he conveys him: he first molds an egg of myrrh as heavy as he can carry, then tries lifting it, and when he has tried it, he then hollows out the egg and puts his father into it, and plasters over with more myrrh the hollow of the egg into which he has put his father, which is the same in weight with his father lying in it, and he conveys him encased to the temple of the Sun in Egypt . This is what they say this bird does.
3. Seneca The Elder, Suasoriae, 4.1-4.3 (1st cent. BCE

4. Arrian, Anabasis of Alexander, 7.16.5-17.6 (1st cent. CE

5. Martial, Epigrams, 5.7.1-5.7.4 (1st cent. CE - 2nd cent. CE)

6. Martial, Epigrams, 5.7.1-5.7.4 (1st cent. CE - 2nd cent. CE)

7. Pliny The Elder, Natural History, 5.128, 7.35, 9.11, 10.5, 34.31 (1st cent. CE - 1st cent. CE)

8. Plutarch, Alexander The Great, 73.1 (1st cent. CE - 2nd cent. CE)

73.1. As he was on his way to enter Babylon, Nearchus (who had joined him again after sailing through the ocean into the Euphrates) told the king that certain Chaldaeans had met him and advised that Alexander should keep away from Babylon. According to Arrian ( Anab. vii. 16, 5 ), the Chaldaeans besought Alexander in person to suspend his march to Babylon. It was in the spring of 323 B.C. Alexander paid no heed to this, but continued on his march; and when he was arrived at the walls, he saw many ravens flying about and clawing one another, and some of them fell dead at his feet.
9. Statius, Siluae, 3.2.101-3.2.126 (1st cent. CE - 1st cent. CE)

10. Suetonius, Caligula, 19.3 (1st cent. CE - 2nd cent. CE)

11. Tacitus, Agricola, 44, 3 (1st cent. CE - 2nd cent. CE)

12. Tacitus, Annals, 6.20-6.21, 6.28, 6.28.1, 11.11, 13.58 (1st cent. CE - 2nd cent. CE)

6.20.  About the same time, Gaius Caesar, who had accompanied his grandfather on the departure to Capreae, received in marriage Claudia, the daughter of Marcus Silanus. His monstrous character was masked by a hypocritical modesty: not a word escaped him at the sentencing of his mother or the destruction of his brethren; whatever the mood assumed for the day by Tiberius, the attitude of his grandson was the same, and his words not greatly different. Hence, a little later, the epigram of the orator Passienus — that the world never knew a better slave, nor a worse master. I cannot omit the prophecy of Tiberius with regard to Servius Galba, then consul. He sent for him, sounded him in conversations on a variety of subjects, and finally addressed him in a Greek sentence, the purport of which was, "Thou, too, Galba, shalt one day have thy taste of empire": a hint of belated and short-lived power, based on knowledge of the Chaldean art, the acquirement of which he owed to the leisure of Rhodes and the instructions of Thrasyllus. His tutor's capacity he had tested as follows. 6.21.  For all consultations on such business he used the highest part of his villa and the confidential services of one freedman. Along the pathless and broken heights (for the house overlooks a cliff) this illiterate and robust guide led the way in front of the astrologer whose art Tiberius had resolved to investigate, and on his return, had any suspicion arisen of incompetence or of fraud, hurled him into the sea below, lest he should turn betrayer of the secret. Thrasyllus, then, introduced by the same rocky path, after he had impressed his questioner by adroit revelations of his empire to be and of the course of the future, was asked if he had ascertained his own horoscope — what was the character of that year — what the complexion of that day. A diagram which he drew up of the positions and distances of the stars at first gave him pause; then he showed signs of fear: the more careful his scrutiny, the greater his trepidation between surprise and alarm; and at last he exclaimed that a doubtful, almost a final, crisis was hard upon him. He was promptly embraced by Tiberius, who, congratulating him on the fact that he had divined, and was about to escape, his perils, accepted as oracular truth, the predictions he had made, and retained him among his closest friends. 6.28.  In the consulate of Paulus Fabius and Lucius Vitellius, after a long period of ages, the bird known as the phoenix visited Egypt, and supplied the learned of that country and of Greece with the material for long disquisitions on the miracle. I propose to state the points on which they coincide, together with the larger number that are dubious, yet not too absurd for notice. That the creature is sacred to the sun and distinguished from other birds by its head and the variegation of its plumage, is agreed by those who have depicted its form: as to its term of years, the tradition varies. The generally received number is five hundred; but there are some who assert that its visits fall at intervals of 1461 years, and that it was in the reigns, first of Sesosis, then of Amasis, and finally of Ptolemy (third of the Macedonian dynasty), that the three earlier phoenixes flew to the city called Heliopolis with a great escort of common birds amazed at the novelty of their appearance. But while antiquity is obscure, between Ptolemy and Tiberius there were less than two hundred and fifty years: whence the belief has been held that this was a spurious phoenix, not originating on the soil of Arabia, and following none of the practices affirmed by ancient tradition. For — so the tale is told — when its sum of years is complete and death is drawing on, it builds a nest in its own country and sheds on it a procreative influence, from which springs a young one, whose first care on reaching maturity is to bury his sire. Nor is that task performed at random, but, after raising a weight of myrrh and proving it by a far flight, so soon as he is a match for his burden and the course before him, he lifts up his father's corpse, conveys him to the Altar of the Sun, and consigns him to the flames. — The details are uncertain and heightened by fable; but that the bird occasionally appears in Egypt is unquestioned. 13.58.  In the same year, the tree in the Comitium, known as the Ruminalis, which eight hundred and thirty years earlier had sheltered the infancy of Remus and Romulus, through the death of its boughs and the withering of its stem, reached a stage of decrepitude which was regarded as a portent, until it renewed its verdure in fresh shoots.
13. Tacitus, Histories, 4.84 (1st cent. CE - 2nd cent. CE)

4.84.  When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis.
14. Pausanias, Description of Greece, 8.46.1 (2nd cent. CE - 2nd cent. CE)

8.46.1. The ancient image of Athena Alea, and with it the tusks of the Calydonian boar, were carried away by the Roman emperor Augustus after his defeat of Antonius and his allies, among whom were all the Arcadians except the Mantineans.
15. Velleius Paterculus, Roman History, 2.45.5



Subjects of this text:

subject book bibliographic info
a roman amateur Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57
aemilius scaurus, m. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
alexander the great Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 194
altars Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
andromeda Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
animals Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
annales maximi, narrative placement of material in Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
antiquitas Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
apis, egyptian deity Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
arellius fuscus Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 194
assimilated in rome, interpretatio graeca as cerberus Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
astrology, after augustus Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 194
astrometeorology, at rome Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 194
augustus, and the calydonian boars tusks Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
authentic versus copy, ignorance of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57
beneventum Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
britannicus, murder of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
brothers Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
chios Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
conquers britain, displays hippocentaur Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
conquers britain, displays phoenix Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
cornelius valerianus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57, 210
decemuiri sacris faciundis Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
dionysus, sanctuary of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
domitian, emperor, controls celers egyptian experience Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
egypt Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
elephants Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
emperors and egypt, claudius Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
emperors and egypt, tiberius Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
fatum, in tacitus Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
ficus ruminalis Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
flavian dynasty Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
fratricide Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
hellenization of egyptian institutions, in herodotus Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
hellenization of egyptian institutions, in statius Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
isaeum campense, temple of isis Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
jaffa Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
judaea Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
lentulus spinther, p. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
metanarrative perspectives Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
mirabilia, and keepers of the wonders Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
miracula Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
myth Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
nero (emperor), murders committed by Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
phoenix, bird Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
phoenix Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
pliny the elder, and egyptian deities Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
prodigies Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
rome, comitium Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
rome, founders Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
rome, horti caesaris Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
rome, temple of divus augustus, victoria in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57
romulus Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
saecula, 100 years Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
saecula, beatissimum Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
saecula Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
saecular games, dating Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
saecular games, of augustus Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
saecular games, of claudius Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
saecular games, of domitian Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
saecular games Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
saeculum corruptissimum, dating Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
saeculum corruptissimum Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
senate, and emperor Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
seneca the elder Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 194
septimius severus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
sophia, and domitian Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
sophia, investigates egyptian deities Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
stones, onyx Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
stones Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
suasoriae (seneca the elder) Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 194
syme, ronald Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
tacitus, and the fatum of rome Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 216
theriomorphism, trademark institution of egypt, investigated by statius Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 202
thrasyllus (astrologer) Green, Carthage in Virgil's Aeneid: Staging the Enemy under Augustus (2014) 194
tiberius Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57, 210
trees' Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
tullius cicero, m., public versus private view of art Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57
verres, c., his mania for collecting Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57
vespasian Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230