Tiresias: The Ancient Mediterranean Religions Source Database

8590

Ovid, Metamorphoses, 15.840
Hanc animam interea caeso de corpore raptam and, so returning, touched the thing he saw.

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26 results
1. Cicero, On The Nature of The Gods, 1.119 (2nd cent. BCE - 1st cent. BCE) 1.119. Or those who teach that brave or famous or powerful men have been deified after death, and that it is these who are the real objects of the worship, prayers and adoration which we are accustomed to offer — are not they entirely devoid of all sense of religion? This theory was chiefly developed by Euhemerus, who was translated and imitated especially by our poet Ennius. Yet Euhemerus describes the death and burial of certain gods; are we then to think of him as upholding religion, or rather as utterly and entirely destroying it? I say nothing of the holy and awe‑inspiring sanctuary of Eleusis, Where tribes from earth's remotest confines seek Initiation, and I pass over Samothrace and those occult mysteries Which throngs of worshippers at dead of night In forest coverts deep do celebrate at Lemnos, since such mysteries when interpreted and rationalized prove to have more to do with natural science than with theology.
2. Cicero, Republic, 6.14, 6.24, 6.26 (2nd cent. BCE - 1st cent. BCE) 6.14. Hic ego, etsi eram perterritus non tam mortis metu quam insidiarum a meis, quaesivi tamen, viveretne ipse et Paulus pater et alii, quos nos extinctos arbitraremur. Immo vero, inquit, hi vivunt, qui e corporum vinculis tamquam e carcere evolaverunt, vestra vero, quae dicitur, vita mors est. Quin tu aspicis ad te venientem Paulum patrem? Quem ut vidi, equidem vim lacrimarum profudi, ille autem me complexus atque osculans flere prohibebat. 6.24. qui nec pauciores et certe meliores fuerunt viri, praesertim cum apud eos ipsos, a quibus audiri nomen nostrum potest, nemo unius anni memoriam consequi possit. Homines enim populariter annum tantum modo solis, id est unius astri, reditu metiuntur; cum autem ad idem, unde semel profecta sunt, cuncta astra redierint eandemque totius caeli discriptionem longis intervallis rettulerint, tum ille vere vertens annus appellari potest; in quo vix dicere audeo quam multa hominum saecula teneantur. Namque ut olim deficere sol hominibus exstinguique visus est, cum Romuli animus haec ipsa in templa penetravit, quandoque ab eadem parte sol eodemque tempore iterum defecerit, tum signis omnibus ad principium stellisque revocatis expletum annum habeto; cuius quidem anni nondum vicesimam partem scito esse conversam. 6.26. Quae cum dixisset, Ego vero, inquam, Africane, siquidem bene meritis de patria quasi limes ad caeli aditum patet, quamquam a pueritia vestigiis ingressus patris et tuis decori vestro non defui, nunc tamen tanto praemio exposito enitar multo vigilantius. Et ille: Tu vero enitere et sic habeto, non esse te mortalem, sed corpus hoc; nec enim tu is es, quem forma ista declarat, sed mens cuiusque is est quisque, non ea figura, quae digito demonstrari potest. Deum te igitur scito esse, siquidem est deus, qui viget, qui sentit, qui meminit, qui providet, qui tam regit et moderatur et movet id corpus, cui praepositus est, quam hunc mundum ille princeps deus; et ut mundum ex quadam parte mortalem ipse deus aeternus, sic fragile corpus animus sempiternus movet.
3. Cicero, Pro Marcello, 28 (2nd cent. BCE - 1st cent. BCE)
4. Cicero, Pro Sestio, 83 (2nd cent. BCE - 1st cent. BCE)
5. Hebrew Bible, Daniel, 10.21 (2nd cent. BCE - 2nd cent. BCE) 10.21. אֲבָל אַגִּיד לְךָ אֶת־הָרָשׁוּם בִּכְתָב אֱמֶת וְאֵין אֶחָד מִתְחַזֵּק עִמִּי עַל־אֵלֶּה כִּי אִם־מִיכָאֵל שַׂרְכֶם׃ 10.21. Howbeit I will declare unto thee that which is inscribed in the writing of truth; and there is none that holdeth with me against these, except Michael your prince."
6. Diodorus Siculus, Historical Library, 1.50 (1st cent. BCE - 1st cent. BCE) 1.50. 1.  The Thebans say that they are the earliest of all men and the first people among whom philosophy and the exact science of the stars were discovered, since their country enables them to observe more distinctly than others the rising and settings of the stars.,2.  Peculiar to them also is their ordering of the months and years. For they do not reckon the days by the moon, but by the sun, making their month of thirty days, and they add five and a quarter days to the twelve months and in this way fill out the cycle of the year. But they do not intercalate months or subtract days, as most of the Greeks do. They appear to have made careful observations of the eclipses both of the sun and of the moon, and predict them, foretelling without error all the events which actually occur.,3.  of the descendants of this king, the eighth, known as Uchoreus, founded Memphis, the most renowned city of Egypt. For he chose the most favourable spot in all the land, where the Nile divides into several branches to form the "Delta," as it is called from its shape; and the result was that the city, excellently situated as it was at the gates of the Delta, continually controlled the commerce passing into upper Egypt.,4.  Now he gave the city a circumference of one hundred and fifty stades, and made it remarkably strong and adapted to its purpose by works of the following nature.,5.  Since the Nile flowed around the city and covered it at the time of inundation, he threw out a huge mound of earth on the south to serve as a barrier against the swelling of the river and also as a citadel against the attacks of enemies by land; and all around the other sides he dug a large and deep lake, which, by taking up the force of the river and occupying all the space about the city except where the mound had been thrown up, gave it remarkable strength.,6.  And so happily did the founder of the city reckon upon the suitableness of the site that practically all subsequent kings left Thebes and established both their palaces and official residences here. Consequently from this time Thebes began to wane and Memphis to increase, until the time of Alexander the king; for after he had founded the city on the sea which bears his name, all the kings of Egypt after him concentrated their interest on the development of it.,7.  Some adorned it with magnificent palaces, some with docks and harbours, and others with further notable dedications and buildings, to such an extent that it is generally reckoned the first or second city of the inhabited world. But a detailed description of this city we shall set forth in the appropriate period.
7. Germanicus Caesar, Aratea, 559-560, 558 (1st cent. BCE - 1st cent. CE)
8. Horace, Odes, 3.30 (1st cent. BCE - 1st cent. BCE)
9. Julius Caesar, De Bello Civli, 1.54 (1st cent. BCE - 1st cent. BCE)
10. Julius Caesar, De Bello Gallico, 3.14 (1st cent. BCE - 1st cent. BCE)
11. Ovid, Amores, 1.2, 1.15 (1st cent. BCE - missingth cent. CE)
12. Ovid, Epistulae Ex Ponto, 4.13.25-4.13.26 (1st cent. BCE - missingth cent. CE)
13. Ovid, Fasti, 2.144, 3.155-3.160, 3.165, 3.167, 3.697-3.708, 5.549-5.568 (1st cent. BCE - missingth cent. CE) 2.144. Your father deified you: he deified his father. 3.155. But the calendar was still erratic down to the time 3.156. When Caesar took it, and many other things, in hand. 3.157. That god, the founder of a mighty house, did not 3.158. Regard the matter as beneath his attention 3.159. And wished to have prescience of those heaven 3.160. Promised him, not be an unknown god entering a strange house. 3.165. That’s the measure of the year: one day 3.167. ‘If it’s right for the secret promptings of the god 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 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.
14. Ovid, Metamorphoses, 1.578, 3.253-3.255, 5.313, 6.445-6.446, 6.667, 9.262-9.267, 9.269-9.272, 10.668-10.674, 14.581-14.608, 14.805-14.828, 15.165, 15.626-15.839, 15.841-15.879 (1st cent. BCE - missingth cent. CE)
15. Propertius, Elegies, 3.11.30-3.11.51, 3.11.53, 3.11.55, 3.18.31-3.18.32 (1st cent. BCE - missingth cent. CE)
16. Lucan, Pharsalia, 1.1, 6.533-6.537, 6.584-6.588, 8.542-8.544, 9.1-9.18, 10.63, 10.66, 10.68-10.69 (1st cent. CE - 1st cent. CE)
17. New Testament, 1 Corinthians, 15.36-15.44 (1st cent. CE - 1st cent. CE) 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.38. But God gives it a body even as it pleased him, and to eachseed a body of its own. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody.
18. Plutarch, Romulus, 27.5, 28.2, 28.6-28.7 (1st cent. CE - 2nd cent. CE) 27.5. And yet Scipio’s dead body lay exposed for all to see, and all who beheld it formed therefrom some suspicion and conjecture of what had happened to it; whereas Romulus disappeared suddenly, and no portion of his body or fragment of his clothing remained to be seen. But some conjectured that the senators, convened in the temple of Vulcan, fell upon him and slew him, then cut his body in pieces, put each a portion into the folds of his robe, and so carried it away. 28.2. He himself, then, affrighted at the sight, had said: O King, what possessed thee, or what purpose hadst thou, that thou hast left us patricians a prey to unjust and wicked accusations, and the whole city sorrowing without end at the loss of its father? Whereupon Romulus had replied: It was the pleasure of the gods, 0 Proculus, from whom I came, that I should be with mankind only a short time, and that after founding a city destined to be the greatest on earth for empire and glory, I should dwell again in heaven. So farewell, and tell the Romans that if they practise self-restraint, and add to it valour, they will reach the utmost heights of human power. And I will be your propitious deity, Quirinus. 28.6. It is said also that the body of Alcmene disappeared, as they were carrying her forth for burial, and a stone was seen lying on the bier instead. In short, many such fables are told by writers who improbably ascribe divinity to the mortal features in human nature, as well as to the divine. At any rate, to reject entirely the divinity of human virtue, were impious and base; but to mix heaven with earth is foolish. Let us therefore take the safe course and grant, with Pindar, Fragment 131, Bergk, Poet. Lyr. Gr. i.4 p. 427. that Our bodies all must follow death’s supreme behest, But something living still survives, an image of life, for this alone Comes from the gods. 28.7. Yes, it comes from them, and to them it returns, not with its body, but only when it is most completely separated and set free from the body, and becomes altogether pure, fleshless, and undefiled. For a dry soul is best, according to Heracleitus, Fragment 74 (Bywater, Heracliti Ephesii reliquiae, p. 30). and it flies from the body as lightning flashes from a cloud. But the soul which is contaminated with body, and surfeited with body, like a damp and heavy exhalation, is slow to release itself and slow to rise towards its source.
19. Seneca The Younger, Apocolocyntosis, 9.5 (1st cent. CE - 1st cent. CE)
20. Statius, Siluae, 2.7, 3.2.101-3.2.126 (1st cent. CE - 1st cent. CE)
21. Tacitus, Annals, 1.2.1, 4.1 (1st cent. CE - 2nd cent. CE) 1.2.1.  When the killing of Brutus and Cassius had disarmed the Republic; when Pompey had been crushed in Sicily, and, with Lepidus thrown aside and Antony slain, even the Julian party was leaderless but for the Caesar; after laying down his triumviral title and proclaiming himself a simple consul content with tribunician authority to safeguard the commons, he first conciliated the army by gratuities, the populace by cheapened corn, the world by the amenities of peace, then step by step began to make his ascent and to unite in his own person the functions of the senate, the magistracy, and the legislature. Opposition there was none: the boldest spirits had succumbed on stricken fields or by proscription-lists; while the rest of the nobility found a cheerful acceptance of slavery the smoothest road to wealth and office, and, as they had thriven on revolution, stood now for the new order and safety in preference to the old order and adventure. Nor was the state of affairs unpopular in the provinces, where administration by the Senate and People had been discredited by the feuds of the magnates and the greed of the officials, against which there was but frail protection in a legal system for ever deranged by force, by favouritism, or (in the last resort) by gold. 4.1.  The consulate of Gaius Asinius and Gaius Antistius was to Tiberius the ninth year of public order and of domestic felicity (for he counted the death of Germanicus among his blessings), when suddenly fortune disturbed the peace and he became either a tyrant himself or the source of power to the tyrannous. The starting-point and the cause were to be found in Aelius Sejanus, prefect of the praetorian cohorts. of his influence I spoke above: now I shall unfold his origin, his character, and the crime by which he strove to seize on empire. Born at Vulsinii to the Roman knight Seius Strabo, he became in early youth a follower of Gaius Caesar, grandson of the deified Augustus; not without a rumour that he had disposed of his virtue at a price to Apicius, a rich man and a prodigal. Before long, by his multifarious arts, he bound Tiberius fast: so much so that a man inscrutable to others became to Sejanus alone unguarded and unreserved; and the less by subtlety (in fact, he was beaten in the end by the selfsame arts) than by the anger of Heaven against that Roman realm for whose equal damnation he flourished and fell. He was a man hardy by constitution, fearless by temperament; skilled to conceal himself and to incriminate his neighbour; cringing at once and insolent; orderly and modest to outward view, at heart possessed by a towering ambition, which impelled him at whiles to lavishness and luxury, but oftener to industry and vigilance — qualities not less noxious when assumed for the winning of a throne.
22. Strabo, Geography, 17.1.6, 17.1.10-17.1.13, 17.1.17 17.1.6. As Alexandreia and its neighbourhood occupy the greatest and principal portion of the description, I shall begin with it.In sailing towards the west, the sea-coast from Pelusium to the Canobic mouth of the Nile is about 1300 stadia in extent, and constitutes, as we have said, the base of the Delta. Thence to the island Pharos are 150 stadia more.Pharos is a small oblong island, and lies quite close to the continent, forming towards it a harbour with a double entrance. For the coast abounds with bays, and has two promontories projecting into the sea. The island is situated between these, and shuts in the bay, lying lengthways in front of it.of the extremities of the Pharos, the eastern is nearest to the continent and to the promontory in that direction, called Lochias, which is the cause of the entrance to the port being narrow. Besides the narrowness of the passage, there are rocks, some under water, others rising above it, which at all times increase the violence of the waves rolling in upon them from the open sea. This extremity itself of the island is a rock, washed by the sea on all sides, with a tower upon it of the same name as the island, admirably constructed of white marble, with several stories. Sostratus of Cnidus, a friend of the kings, erected it for the safety of mariners, as the inscription imports. For as the coast on each side is low and without harbours, with reefs and shallows, an elevated and conspicuous mark was required to enable navigators coming in from the open sea to direct their course exactly to the entrance of the harbour.The western mouth does not afford an easy entrance, but it does not require the same degree of caution as the other. It forms also another port, which has the name of Eunostus, or Happy Return: it lies in front of the artificial and close harbour. That which has its entrance at the above-mentioned tower of Pharos is the great harbour. These (two) lie contiguous in the recess called Heptastadium, and are separated from it by a mound. This mound forms a bridge from the continent to the island, and extends along its western side, leaving two passages only through it to the harbour of Eunostus, which are bridged over. But this work served not only as a bridge, but as an aqueduct also, when the island was inhabited. Divus Caesar devastated the island, in his war against the people of Alexandreia, when they espoused the party of the kings. A few sailors live near the tower.The great harbour, in addition to its being well enclosed by the mound and by nature, is of sufficient depth near the shore to allow the largest vessel to anchor near the stairs. It is also divided into several ports.The former kings of Egypt, satisfied with what they possessed, and not desirous of foreign commerce, entertained a dislike to all mariners, especially the Greeks (who, on account of the poverty of their own country, ravaged and coveted the property of other nations), and stationed a guard here, who had orders to keep off all persons who approached. To the guard was assigned as a place of residence the spot called Rhacotis, which is now a part of the city of Alexandreia, situated above the arsenal. At that time, however, it was a village. The country about the village was given up to herdsmen, who were also able (from their numbers) to prevent strangers from entering the country.When Alexander arrived, and perceived the advantages of the situation, he determined to build the city on the (natural) harbour. The prosperity of the place, which ensued, was intimated, it is said, by a presage which occurred while the plan of the city was tracing. The architects were engaged in marking out the line of the wall with chalk, and had consumed it all, when the king arrived; upon which the dispensers of flour supplied the workmen with a part of the flour, which was provided for their own use; and this substance was used in tracing the greater part of the divisions of the streets. This, they said, was a good omen for the city. 17.1.10. Next after the Heptastadium is the harbour of Eunostus, and above this the artificial harbour, called Cibotus (or the Ark), which also has docks. At the bottom of this harbour is a navigable canal, extending to the lake Mareotis. Beyond the canal there still remains a small part of the city. Then follows the suburb Necropolis, in which are numerous gardens, burial-places, and buildings for carrying on the process of embalming the dead.On this side the canal is the Sarapium and other ancient sacred places, which are now abandoned on account of the erection of the temples at Nicopolis; for [there are situated] an amphitheatre and a stadium, and there are celebrated quinquennial games; but the ancient rites and customs are neglected.In short, the city of Alexandreia abounds with public and sacred buildings. The most beautiful of the former is the Gymnasium, with porticos exceeding a stadium in extent. In the middle of it are the court of justice and groves. Here also is a Paneium, an artificial mound of the shape of a fir-cone, resembling a pile of rock, to the top of which there is an ascent by a spiral path. From the summit may be seen the whole city lying all around and beneath it.The wide street extends in length along the Gymnasium from the Necropolis to the Canobic gate. Next is the Hippodromos (or race-course), as it is called, and other buildings near it, and reaching to the Canobic canal. After passing through the Hippodromos is the Nicopolis, which contains buildings fronting the sea not less numerous than a city. It is 30 stadia distant from Alexandreia. Augustus Caesar distinguished this place, because it was here that he defeated Antony and his party of adherents. He took the city at the first onset, and compelled Antony to put himself to death, but Cleopatra to surrender herself alive. A short time afterwards, however, she also put an end to her life secretly, in prison, by the bite of an asp, or (for there are two accounts) by the application of a poisonous ointment. Thus the empire of the Lagidae, which had subsisted many years, was dissolved. 17.1.11. Alexander was succeeded by Ptolemy the son of Lagus, the son of Lagus by Philadelphus, Philadelphus by Euergetes; next succeeded Philopator the lover of Agathocleia, then Epiphanes, afterwards Philometor, the son (thus far) always succeeding the father. But Philometor was succeeded by his brother, the second Euergetes, who was also called Physcon. He was succeeded by Ptolemy surnamed Lathurus, Lathurus by Auletes of our time, who was the father of Cleopatra. All these kings, after the third Ptolemy, were corrupted by luxury and effeminacy, and the affairs of government were very badly administered by them; but worst of all by the fourth, the seventh, and the last, Auletes (or the Piper), who, besides other deeds of shamelessness, acted the piper; indeed he gloried so much in the practice, that he scrupled not to appoint trials of skill in his palace; on which occasions he presented himself as a competitor with other rivals. He was deposed by the Alexandrines; and of his three daughters, one, the eldest, who was legitimate, they proclaimed queen; but his two sons, who were infants, were absolutely excluded from the succession.As a husband for the daughter established on the throne, the Alexandrines invited one Cybiosactes from Syria, who pretended to be descended from the Syrian kings. The queen after a few days, unable to endure his coarseness and vulgarity, rid herself of him by causing him to be strangled. She afterwards married Archelaus, who also pretended to be the son of Mithridates Eupator, but he was really the son of that Archelaus who carried on war against Sulla, and was afterwards honourably treated by the Romans. He was grandfather of the last king of Cappadocia in our time, and priest of Comana in Pontus. He was then (at the time we are speaking of) the guest of Gabinius, and intended to accompany him in an expedition against the Parthians, but unknown to Gabinius, he was conducted away by some (friends) to the queen, and declared king.At this time Pompey the Great entertained Auletes as his guest on his arrival at Rome, and recommended him to the senate, negotiated his return, and contrived the execution of most of the deputies, in number a hundred, who had undertaken to appear against him: at their head was Dion the academic philosopher.Ptolemy (Auletes) on being restored by Gabinius, put to death both Archelaus and his daughter; but not long after he was reinstated in his kingdom, he died a natural death, leaving two sons and two daughters, the eldest of whom was Cleopatra.The Alexandrines declared as sovereigns the eldest son and Cleopatra. But the adherents of the son excited a sedition, and banished Cleopatra, who retired with her sister into Syria.It was about this time that Pompey the Great, in his flight from Palaepharsalus, came to Pelusium and Mount Casium. He was treacherously slain by the king's party. When Caesar arrived, he put the young prince to death, and sending for Cleopatra from her place of exile, appointed her queen of Egypt, declaring also her surviving brother, who was very young, and herself joint sovereigns.After the death of Caesar and the battle at Pharsalia, Antony passed over into Asia; he raised Cleopatra to the highest dignity, made her his wife, and had children by her. He was present with her at the battle of Actium, and accompanied her in her flight. Augustus Caesar pursued them, put an end to their power, and rescued Egypt from misgovernment and revelry. 17.1.12. At present Egypt is a (Roman) province, pays considerable tribute, and is well governed by prudent persons, who are sent there in succession. The governor thus sent out has the rank of king. Subordinate to him is the administrator of justice, who is the supreme judge in many causes. There is another officer, who is called Idiologus, whose business it is to inquire into property for which there is no claimant, and which of right falls to Caesar. These are accompanied by Caesar's freedmen and stewards, who are entrusted with affairs of more or less importance.Three legions are stationed in Egypt, one in the city, the rest in the country. Besides these there are also nine Roman cohorts, three quartered in the city, three on the borders of Ethiopia in Syene, as a guard to that tract, and three in other parts of the country. There are also three bodies of cavalry distributed in convenient posts.of the native magistrates in the cities, the first is the expounder of the law, who is dressed in scarlet; he receives the customary honours of the country, and has the care of providing what is necessary for the city. The second is the writer of records, the third is the chief judge. The fourth is the commander of the night guard. These magistrates existed in the time of the kings, but in consequence of the bad administration of affairs by the latter, the prosperity of the city was ruined by licentiousness. Polybius expresses his indignation at the state of things when lie was there: he describes the inhabitants of the city to be composed of three classes; the (first) Egyptians and natives, acute but indifferent citizens, and meddling with civil affairs. Tile second, the mercenaries, a numerous and undisciplined body ; for it was an ancient custom to maintain foreign soldiers, who, from the worthlessness of their sovereigns, knew better how to govern than to obey. The third were the Alexandrines, who, for the same reason, were not orderly citizens; but still they were better than the mercenaries, for although they were a mixed race, yet being of Greek origin, they retained the customs common to the Greeks. But this class was extinct nearly about the time of Euergetes Physcon, in whose reign Polybius came to Alexandreia. For Physcon, being distressed by factions, frequently exposed the multitude to the attacks of the soldiery, and thus destroyed them. By such a state of things in the city the words of the poet (says Polybius) were verified: The way to Egypt is long and vexatious. 17.1.13. Such then, if not worse, was the condition of the city under the last kings. The Romans, as far as they were able, corrected, as I have said, many abuses, and established an orderly government, by appointing vice-governors, nomarchs, and ethnarchs, whose business it was to superintend affairs of minor importance.The greatest advantage which the city possesses arises from its being the only place in all Egypt well situated by nature for communication with the sea by its excellent harbour, and with the land by the river, by means of which everything is easily transported and collected together into this city, which is the greatest mart in the habitable world.These may be said to be the superior excellencies of the city. Cicero, in one of his orations, in speaking of the revenues of Egypt, states that an annual tribute of 12,000 talents was paid to Auletes, the father of Cleopatra. If then a king, who administered his government in the worst possible manner, and with the greatest negligence, obtained so large a revenue, what must we suppose it to be at present, when affairs are administered with great care, and when the commerce with India and with Troglodytica has been so greatly increased ? For formerly not even twenty vessels ventured to navigate the Arabian Gulf, or advance to the smallest distance beyond the straits at its mouth; but now large fleets are despatched as far as India and the extremities of Ethiopia, from which places the most valuable freights are brought to Egypt, and are thence exported to other parts, so that a double amount of custom is collected, arising from imports on the one hand, and from exports on the other. The most expensive description of goods is charged with the heaviest impost; for in fact Alexandreia has a monopoly of trade, and is almost the only receptacle for this kind of merchandise and place of supply for foreigners. The natural convenience of the situation is still more apparent to persons travelling through the country, and particularly along the coast which commences at the Catabathmus; for to this place Egypt extends.Next to it is Cyrenaea, and the neighboring barbarians, the Marmaridae. 17.1.17. Canobus is a city, distant by land from Alexandreia 120 stadia. It has its name from Canobus, the pilot of Menelaus, who died there. It contains the temple of Sarapis, held in great veneration, and celebrated for the cure of diseases; persons even of the highest rank confide in them, and sleep there themselves on their own account, or others for them. Some persons record the cures, and others the veracity of the oracles which are delivered there. But remarkable above everything else is the multitude of persons who resort to the public festivals, and come from Alexandreia by the canal. For day and night there are crowds of men and women in boats, singing and dancing, without restraint, and with the utmost licentiousness. Others, at Canobus itself, keep hostelries situated on the banks of the canal, which are well adapted for such kind of diversion and revelry.
23. Valerius Flaccus Gaius, Argonautica, 2.640
24. Valerius Maximus, Memorable Deeds And Sayings, 4.5.6
25. Vergil, Aeneis, 1.289-1.290, 6.713-6.721, 6.724-6.751, 8.678-8.681 1.289. on seasoned wine and succulent haunch of game. 1.290. But hunger banished and the banquet done 6.713. Loud-thundering rocks. A mighty gate is there 6.714. Columned in adamant; no human power 6.715. Nor even the gods, against this gate prevail. 6.716. Tall tower of steel it has; and seated there 6.717. Tisiphone, in blood-flecked pall arrayed 6.718. Sleepless forever, guards the entering way. 6.719. Hence groans are heard, fierce cracks of lash and scourge 6.720. Loud-clanking iron links and trailing chains. 6.721. Aeneas motionless with horror stood 6.724. Harries them thus? What wailing smites the air?” 6.725. To whom the Sibyl, “Far-famed prince of Troy 6.726. The feet of innocence may never pass 6.727. Into this house of sin. But Hecate 6.728. When o'er th' Avernian groves she gave me power 6.729. Taught me what penalties the gods decree 6.730. And showed me all. There Cretan Rhadamanth 6.731. His kingdom keeps, and from unpitying throne 6.732. Chastises and lays bare the secret sins 6.733. of mortals who, exulting in vain guile 6.734. Elude till death, their expiation due. 6.735. There, armed forever with her vengeful scourge 6.736. Tisiphone, with menace and affront 6.737. The guilty swarm pursues; in her left hand 6.738. She lifts her angered serpents, while she calls 6.739. A troop of sister-furies fierce as she. 6.740. Then, grating loud on hinge of sickening sound 6.741. Hell's portals open wide. 0, dost thou see 6.742. What sentinel upon that threshold sits 6.744. Far, far within the dragon Hydra broods 6.745. With half a hundred mouths, gaping and black; 6.746. And Tartarus slopes downward to the dark 6.747. Twice the whole space that in the realms of light 6.748. Th' Olympian heaven above our earth aspires. — 6.749. Here Earth's first offspring, the Titanic brood 6.750. Roll lightning-blasted in the gulf profound; 6.751. The twin Aloidae Aloïdae , colossal shades 8.678. cold, sluggish age, now barren and outworn 8.679. denies new kingdoms, and my slow-paced powers 8.680. run to brave deeds no more. Nor could I urge 8.681. my son, who by his Sabine mother's line
26. Vergil, Georgics, 3.1-3.48 3.1. Thee too, great Pales, will I hymn, and thee 3.2. Amphrysian shepherd, worthy to be sung 3.3. You, woods and waves Lycaean. All themes beside 3.4. Which else had charmed the vacant mind with song 3.5. Are now waxed common. of harsh Eurystheus who 3.6. The story knows not, or that praiseless king 3.7. Busiris, and his altars? or by whom 3.8. Hath not the tale been told of Hylas young 3.9. Latonian Delos and Hippodame 3.10. And Pelops for his ivory shoulder famed 3.11. Keen charioteer? Needs must a path be tried 3.12. By which I too may lift me from the dust 3.13. And float triumphant through the mouths of men. 3.14. Yea, I shall be the first, so life endure 3.15. To lead the Muses with me, as I pa 3.16. To mine own country from the Aonian height; 3.17. I, placeName key= 3.18. of Idumaea, and raise a marble shrine 3.19. On thy green plain fast by the water-side 3.20. Where Mincius winds more vast in lazy coils 3.21. And rims his margent with the tender reed. 3.22. Amid my shrine shall Caesar's godhead dwell. 3.23. To him will I, as victor, bravely dight 3.24. In Tyrian purple, drive along the bank 3.25. A hundred four-horse cars. All placeName key= 3.26. Leaving Alpheus and Molorchus' grove 3.27. On foot shall strive, or with the raw-hide glove; 3.28. Whilst I, my head with stripped green olive crowned 3.29. Will offer gifts. Even 'tis present joy 3.30. To lead the high processions to the fane 3.31. And view the victims felled; or how the scene 3.32. Sunders with shifted face, and placeName key= 3.33. Inwoven thereon with those proud curtains rise. 3.34. of gold and massive ivory on the door 3.35. I'll trace the battle of the Gangarides 3.36. And our Quirinus' conquering arms, and there 3.37. Surging with war, and hugely flowing, the placeName key= 3.38. And columns heaped on high with naval brass. 3.39. And placeName key= 3.40. And quelled Niphates, and the Parthian foe 3.41. Who trusts in flight and backward-volleying darts 3.42. And trophies torn with twice triumphant hand 3.43. From empires twain on ocean's either shore. 3.44. And breathing forms of Parian marble there 3.45. Shall stand, the offspring of Assaracus 3.46. And great names of the Jove-descended folk 3.47. And father Tros, and placeName key= 3.48. of Cynthus. And accursed Envy there

Subjects of this text:

subject	book bibliographic info
actaeon	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
aeneas,shield of	Pandey (2018), The Poetics of Power in Augustan Rome, 80, 241
aeneas	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 124; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 52
agrippa	Pandey (2018), The Poetics of Power in Augustan Rome, 78
alexander the great,model for viri militares	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214
alexandria,necropolis	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214
ambiguity	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 80
anti-/pro-augustan readings	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 75, 76, 77, 78, 80
apotheosis,roman,dynamics of	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 154, 163, 164
apotheosis	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 51
arachne	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
aratus	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
arnobius	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 51
artemis	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
artists and gods	Pandey (2018), The Poetics of Power in Augustan Rome, 78
ascension	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 51
astrology	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
audiences,popular	Pandey (2018), The Poetics of Power in Augustan Rome, 241
audiences,power of	Pandey (2018), The Poetics of Power in Augustan Rome, 80, 241
augustus,building works	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
augustus/octavian,as author and builder	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 75, 76, 77, 78, 79, 80, 81, 241
augustus/octavian,as collective construction	Pandey (2018), The Poetics of Power in Augustan Rome, 76, 80, 241
augustus/octavian,as spin-master	Pandey (2018), The Poetics of Power in Augustan Rome, 75
augustus/octavian,power of	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 75, 76, 77, 78, 79, 80
augustus/octavian,relation with caesar	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 75, 76, 77, 78, 79, 80
augustus/octavian,relation with the gods	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 75, 76, 77, 78, 79, 80, 81
augustus	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 124; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 51, 52
augustus caesar	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
authorial intention	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 75, 76, 77, 78, 79, 80, 241
autocracy	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 75, 76, 77, 78, 79, 80, 241
bears	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
belatedness	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 75, 76, 77, 78, 79, 80
britain	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 60
caesar (caius iulius caesar),emulator of alexander	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214
caesar (caius iulius caesar),master of rivers	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 60
caesar (g. iulius caesar),catasterism of	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 151, 152, 153, 154, 163, 164
caesar (g. iulius caesar),divinity won through earthly achievements and / or divine agency	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 153, 154
caesar (g. iulius caesar),praised for superiority of son (augustus)	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 153, 154
caesars comet	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 151, 152, 153, 154, 163, 164
callisto	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
castor and pollux,temple of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
castor and pollux	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
catasterism	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
cicero (m. tullius cicero)	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 163
civil war	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214
civil wars	Pandey (2018), The Poetics of Power in Augustan Rome, 80, 241
claudius	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
collaborative authorship	Pandey (2018), The Poetics of Power in Augustan Rome, 76
consent	Pandey (2018), The Poetics of Power in Augustan Rome, 241
conspectus,divine	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
conspectus,political considerations	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
crocodile tears,murder of	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 127
cultic center of isis,resort of vice	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 197
cultic center of isis	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 197
cynosura	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
daphne	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
de re publica (cicero)	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 163
decapitation,chapter,embalming of heads	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 127
diespiter	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
divine iulius,temple of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
divinization of emperors	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
dog starnan	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 154
doves	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
egypt,antiquity of	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 197
egypt,pharaonic	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 197, 214
elegy	Pandey (2018), The Poetics of Power in Augustan Rome, 241
emperors divinized	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
epic	Pandey (2018), The Poetics of Power in Augustan Rome, 76
euhemerus (of messene)	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 154
evokes alexander the great	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214
evokes roman civil war	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214
fama	Pandey (2018), The Poetics of Power in Augustan Rome, 75, 76, 77
fictionality	Pandey (2018), The Poetics of Power in Augustan Rome, 78, 241
forum,divine gaze over	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
gods,emperors divinized	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
gods,presence in rome	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
gods,presence in temples	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
hegemony	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 80
helice	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
hellenization of egyptian institutions,in statius	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 197
hera	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
hermeneutic,alibi	Pandey (2018), The Poetics of Power in Augustan Rome, 80
hierax	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
hyacinthus	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
immortality	Pandey (2018), The Poetics of Power in Augustan Rome, 3, 76
inconsistency	Pandey (2018), The Poetics of Power in Augustan Rome, 75, 77
indeterminacy,hindsight	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 75, 76, 77, 78, 79, 80, 81, 241
indeterminacy,historical narratives	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 78, 80, 241
indeterminacy,strategies	Pandey (2018), The Poetics of Power in Augustan Rome, 241
indeterminacy	Pandey (2018), The Poetics of Power in Augustan Rome, 79, 81
information,transmission across distance	Pandey (2018), The Poetics of Power in Augustan Rome, 241
julius caesar,c.	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 124; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
julius caesar,religiosity of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
julius caesar	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
jupiter	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
jupiter best and greatest,temple of,jupiter in	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
libya,libyan	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214
livia	Pandey (2018), The Poetics of Power in Augustan Rome, 78
logos,logoi,and statius	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214
lucan	Pandey (2018), The Poetics of Power in Augustan Rome, 81
luciad	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
lucius caesar	Pandey (2018), The Poetics of Power in Augustan Rome, 78
maecenas	Pandey (2018), The Poetics of Power in Augustan Rome, 76
magic	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
marcellus	Pandey (2018), The Poetics of Power in Augustan Rome, 78
margins and marginality	Pandey (2018), The Poetics of Power in Augustan Rome, 241
mars	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
mars avenger,temple of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
memphis,and papyrus	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 60
memphis,hellenized	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 197
metaliterariness	Pandey (2018), The Poetics of Power in Augustan Rome, 3
metamorphoses (ovid)	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 151, 152, 153, 154, 163, 164
metamorphosis,as etiological	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
metamorphosis,audience reaction to / interpretation of	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
metamorphosis,double metamorphoses	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
metamorphosis,types of	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
metamorphosis narratives,patterns of	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
monuments	Pandey (2018), The Poetics of Power in Augustan Rome, 241
narcissus	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
nile,delta (mouths of the nile)	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 60
nile,inundation (flood) of the	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 60
nile,po (also eridanus)	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 60
nile,sicoris	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 60
numinousness,in temples	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
nymphs	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
oenotrophi	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
old age	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 52
omens	Pandey (2018), The Poetics of Power in Augustan Rome, 81
omission	Pandey (2018), The Poetics of Power in Augustan Rome, 241
ovid,,metamorphoses	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 124
ovid	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
palatine hill,aristocratic character	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
papyrus,trademark of egypt	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 60
peace	Pandey (2018), The Poetics of Power in Augustan Rome, 77, 241
pelusium,mouth of the nile	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 197
performance	Pandey (2018), The Poetics of Power in Augustan Rome, 77, 80
pharsalus,battle	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 127
pietas	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 75, 76, 77, 78, 79, 80
pleiades	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
pliny the younger	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 124
plutarch	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 51
poets,dependence on readers	Pandey (2018), The Poetics of Power in Augustan Rome, 241
poets,rivalry with the princeps	Pandey (2018), The Poetics of Power in Augustan Rome, 3, 75, 76, 80
poets,service to empire	Pandey (2018), The Poetics of Power in Augustan Rome, 76, 78, 80
pompey,funeral rites of	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 127
pompey (gnaeus pompeius magnus),defines egypt and the nile	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214
pompey (gnaeus pompeius magnus),in statius silvae	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 197, 214
power,arbitrary	Pandey (2018), The Poetics of Power in Augustan Rome, 75
power,of artists and authors	Pandey (2018), The Poetics of Power in Augustan Rome, 80
power,of audiences	Pandey (2018), The Poetics of Power in Augustan Rome, 80, 241
power,of the princeps	Pandey (2018), The Poetics of Power in Augustan Rome, 74, 75, 76, 77, 78, 79, 80
power	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 52
propaganda	Pandey (2018), The Poetics of Power in Augustan Rome, 77, 80, 241
propertius	Pandey (2018), The Poetics of Power in Augustan Rome, 3
prophecy	Pandey (2018), The Poetics of Power in Augustan Rome, 76
prospectus (looking out)	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
pyramids	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 197
reading,active	Pandey (2018), The Poetics of Power in Augustan Rome, 241
reading,as metaphor for empire	Pandey (2018), The Poetics of Power in Augustan Rome, 241
reading,in error or ignorance	Pandey (2018), The Poetics of Power in Augustan Rome, 75, 77
religions,roman,emperors divinized	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
res publica,as a political/historical construct	Pandey (2018), The Poetics of Power in Augustan Rome, 78
revisionary	Pandey (2018), The Poetics of Power in Augustan Rome, 80
revisionism,of egypt and the nile	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214
rhetoric	Pandey (2018), The Poetics of Power in Augustan Rome, 76
role reversal	Pandey (2018), The Poetics of Power in Augustan Rome, 241
rome	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24
romulus	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 124; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 51
sanctus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
seeing,language of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
serapis,greco-egyptian deity	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 197
sestius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
signs and semiotics	Pandey (2018), The Poetics of Power in Augustan Rome, 241
silence	Pandey (2018), The Poetics of Power in Augustan Rome, 241
soul,distinct from mortal body	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 163, 164
soul,similar / different in shape to / from body	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 164
soul	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 52
stars	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 52
statius	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 124
statues,of gods	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
stoicism	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
succession	Pandey (2018), The Poetics of Power in Augustan Rome, 76, 78
tacitus	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 124; Pandey (2018), The Poetics of Power in Augustan Rome, 241
temple,as metaliterary devices	Pandey (2018), The Poetics of Power in Augustan Rome, 3
temple	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 51, 52
temple of,castor and pollux	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
temple of,divine iulius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
temple of mars avenger	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
temples,gods present in	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
temples,locations of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29
tertullian	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 51
thessaly	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 127
tombs,of alexander the great	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214
tombs,of cleopatra	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214
tombs,of pompey	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 214
transcripts,hidden and public	Pandey (2018), The Poetics of Power in Augustan Rome, 75, 241
transferal	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 51
translation	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
triumph,of poets and fame	Pandey (2018), The Poetics of Power in Augustan Rome, 3
tullius cicero,m.	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126
veneti,gallic tribe	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 60
veneti,italic tribe	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 60
venus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 29; Pandey (2018), The Poetics of Power in Augustan Rome, 77, 78, 79
vergil,aeneid	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 124
world'	Pandey (2018), The Poetics of Power in Augustan Rome, 241
zeus	Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24