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Tiresias: The Ancient Mediterranean Religions Source Database



9125
Pausanias, Description Of Greece, 9.27.3


Σαπφὼ δὲ ἡ Λεσβία πολλά τε καὶ οὐχ ὁμολογοῦντα ἀλλήλοις ἐς Ἔρωτα ᾖσε. Θεσπιεῦσι δὲ ὕστερον χαλκοῦν εἰργάσατο Ἔρωτα Λύσιππος, καὶ ἔτι πρότερον τούτου Πραξιτέλης λίθου τοῦ Πεντελῆσι. καὶ ὅσα μὲν εἶχεν ἐς Φρύνην καὶ τὸ ἐπὶ Πραξιτέλει τῆς γυναικὸς σόφισμα, ἑτέρωθι ἤδη μοι δεδήλωται· πρῶτον δὲ τὸ ἄγαλμα κινῆσαι τοῦ Ἔρωτος λέγουσι Γάιον δυναστεύσαντα ἐν Ῥώμῃ, Κλαυδίου δὲ ὀπίσω Θεσπιεῦσιν ἀποπέμψαντος Νέρωνα αὖθις δεύτερα ἀνάσπαστον ποιῆσαι.Sappho of Lesbos wrote many poems about Love, but they are not consistent. Later on Lysippus made a bronze Love for the Thespians, and previously Praxiteles one of Pentelic marble. The story of Phryne and the trick she played on Praxiteles I have related in another place. See Paus. 1.20.1 . The first to remove the image of Love, it is said, was Gaius the Roman Emperor; Claudius, they say, sent it back to Thespiae, but Nero carried it away a second time.


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

25 results
1. Hebrew Bible, Genesis, 1.26-1.27 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them."
2. Hesiod, Theogony, 117-122, 116 (8th cent. BCE - 7th cent. BCE)

116. A pleasing song and laud the company
3. Homer, Odyssey, 8.267-8.270 (8th cent. BCE - 7th cent. BCE)

4. Cicero, On Laws, 2.4 (2nd cent. BCE - 1st cent. BCE)

5. Cicero, In Verrem, 2.4.98 (2nd cent. BCE - 1st cent. BCE)

6. Cicero, Pro Archia, 30 (2nd cent. BCE - 1st cent. BCE)

30. an vero tam parvi pravi Ee animi videamur esse esse om. E omnes qui in re publica atque in his vitae periculis laboribusque versamur ut, cum usque ad extremum spatium nullum tranquillum atque otiosum spiritum duxerimus, nobiscum simul moritura omnia arbitremur? an an an cum b2 χ statuas et imagines, non animorum simulacra, sed corporum, studiose multi summi homines reliquerunt reliquerint Manutius ; consiliorum relinquere ac virtutum nostrarum effigiem nonne nonne non Lambinus multo malle debemus summis ingeniis expressam et politam? ego vero omnia quae gerebam iam tum in gerendo spargere me ac disseminare arbitrabar in orbis terrae memoriam sempiternam. haec vero sive sive om. GEea a meo sensu post mortem afutura afut. G : abfut. (affut. Ee ) cett. est est GEea : sunt cett. , sive, ut sapientissimi homines putaverunt, ad aliquam animi animi om. cod. Vrsini mei partem pertinebit pertinebunt bp2 χς , nunc quidem certe cogitatione quadam speque delector.
7. Polybius, Histories, 39.3 (2nd cent. BCE - 2nd cent. BCE)

39.3. 1.  Owing to the long-standing affection of the people for Philopoemen, the statues of him which existed in some towns were left standing. So it seems to me that all that is done in a spirit of truth creates in those who benefit by it an undying affection.,2.  Therefore we may justly cite the current saying that he had been foiled not at the door but in the street. (From Plutarch, Philopoemen 21),3.  There were many statues and many decrees in his honour in the different cities, and a certain Roman at the time so disastrous to Greece, when Corinth was destroyed, attempted to destroy them all, and, as it were, to expel him from the country, accusing him as if he were still alive of being hostile and ill-disposed to the Romans. But on the matter being discussed and on Polybius refuting the false accusation, neither Mummius nor the legates would suffer the honours of the celebrated man to be destroyed.,4.  Polybius set himself to give full information to the legates about Philopoemen, corresponding to what I originally stated about this statesman.,5.  And that was, that he often was opposed to the orders of the Romans, but that his opposition was confined to giving information and advice about disputed points, and this always with due consideration.,6.  A real proof of his attitude, he said, was that in the wars with Antiochus and Philip he did, as the saying is, save them from the fire.,7.  For then, being the most influential man in Greece owing to his personal power and that of the Achaean League, he in the truest sense maintained his friendship for Rome, helping to carry the decree of the league, in which four months before the Romans crossed to Greece the Achaeans decided to make war from Achaea on Antiochus and the Aetolians, nearly all the other Greeks being at the time ill-disposed to Rome.,9.  The ten legates therefore, giving ear to this and approving the attitude of the speaker, permitted the tokens of honour Philopoemen had received in all the towns to remain undisturbed.,10.  Polybius, availing himself of this concession, begged the general to return the portraits, although they had been already carried away from the Peloponnesus to Acaria — I refer to the portraits of Achaeus, of Aratus, and of Philopoemen.,11.  The people so much admired Polybius's conduct in the matter that they erected a marble statue of him.
8. Strabo, Geography, 9.2.25, 14.1.14 (1st cent. BCE - 1st cent. BCE)

9.2.25. The Thespiae of today is by Antimachus spelled Thespeia; for there are many names of places which are used in both ways, both in the singular and in the plural, just as there are many which are used both in the masculine and in the feminine, whereas there are others which are used in either one or the other number only. Thespiae is a city near Mt. Helicon, lying somewhat to the south of it; and both it and Helicon are situated on the Crisaean Gulf. It has a seaport Creusa, also called Creusis. In the Thespian territory, in the part lying towards Helicon, is Ascre, the native city of Hesiod; it is situated on the right of Helicon, on a high and rugged place, and is about forty stadia distant from Thespiae. This city Hesiod himself has satirized in verses which allude to his father, because at an earlier time his father changed his abode to this place from the Aeolian Cyme, saying: And he settled near Helicon in a wretched village, Ascre, which is bad in winter, oppressive in summer, and pleasant at no time. Helicon is contiguous to Phocis in its northerly parts, and to a slight extent also in its westerly parts, in the region of the last harbor belonging to Phocis, the harbor which, from the fact in the case, is called Mychus (inmost depth); for, speaking generally, it is above this harbor of the Crisaean Gulf that Helicon and Ascre, and also Thespiae and its seaport Creusa, are situated. This is also considered the deepest recess of the Crisaean Gulf, and in general of the Corinthian Gulf. The length of the coastline from the harbor Mychus to Creusa is ninety stadia; and the length from Creusa as far as the promontory called Holmiae is one hundred and twenty; and hence Pagae and Oinoe, of which I have already spoken, are situated in the deepest recess of the gulf. Now Helicon, not far distant from Parnassus, rivals it both in height and in circuit; for both are rocky and covered with snow, and their circuit comprises no large extent of territory. Here are the sanctuary of the Muses and Hippu-crene and the cave of the nymphs called the Leibethrides; and from this fact one might infer that those who consecrated Helicon to the Muses were Thracians, the same who dedicated Pieris and Leibethrum and Pimpleia to the same goddesses. The Thracians used to be called Pieres, but, now that they have disappeared, the Macedonians hold these places. It has been said that Thracians once settled in this part of Boeotia, having overpowered the Boeotians, as did also Pelasgians and other barbarians. Now in earlier times Thespiae was well known because of the Eros of Praxiteles, which was sculptured by him and dedicated by Glycera the courtesan (she had received it as a gift from the artist) to the Thespians, since she was a native of the place. Now in earlier times travellers would go up to Thespeia, a city otherwise not worth seeing, to see the Eros; and at present it and Tanagra are the only Boeotian cities that still endure; but of all the rest only ruins and names are left. 14.1.14. The distance from the Trogilian promontory to Samos is forty stadia. Samos faces the south, both it and its harbor, which latter has a naval station. The greater part of it is on level ground, being washed by the sea, but a part of it reaches up into the mountain that lies above it. Now on the right, as one sails towards the city, is the Poseidium, a promontory which with Mt. Mycale forms the seven-stadia strait; and it has a temple of Poseidon; and in front of it lies an isle called Narthecis; and on the left is the suburb near the Heraion, and also the Imbrasus River, and the Heraion, an ancient sanctuary and large temple, which is now a picture gallery. Apart from the number of the paintings placed inside, there are other picture galleries and some little temples [naiskoi] full of ancient art. And the area open to the sky is likewise full of most excellent statues. of these, three of colossal size, the work of Myron, stood upon one base; Antony took these statues away, but Augustus Caesar restored two of them, those of Athena and Heracles, to the same base, although he transferred the Zeus to the Capitolium, having erected there a small chapel for that statue.
9. Josephus Flavius, Jewish Antiquities, 14.72 (1st cent. CE - 1st cent. CE)

14.72. for Pompey went into it, and not a few of those that were with him also, and saw all that which it was unlawful for any other men to see but only for the high priests. There were in that temple the golden table, the holy candlestick, and the pouring vessels, and a great quantity of spices; and besides these there were among the treasures two thousand talents of sacred money: yet did Pompey touch nothing of all this, on account of his regard to religion; and in this point also he acted in a manner that was worthy of his virtue.
10. Pliny The Elder, Natural History, 5.128, 34.19, 35.26, 35.114, 35.139, 36.14, 36.22, 36.24, 36.28, 36.35, 36.42, 37.11, 37.14 (1st cent. CE - 1st cent. CE)

11. Plutarch, Cato The Elder, 19.4 (1st cent. CE - 2nd cent. CE)

12. Plutarch, Demetrius, 26 (1st cent. CE - 2nd cent. CE)

13. Plutarch, Sulla, 12.3-12.6 (1st cent. CE - 2nd cent. CE)

14. Suetonius, Caligula, 57.1 (1st cent. CE - 2nd cent. CE)

15. Suetonius, Nero, 32.4 (1st cent. CE - 2nd cent. CE)

16. Tacitus, Agricola, 6.5 (1st cent. CE - 2nd cent. CE)

17. Tacitus, Annals, 2.53-2.54, 3.23, 3.76, 16.7 (1st cent. CE - 2nd cent. CE)

2.53.  The following year found Tiberius consul for a third time; Germanicus, for a second. The latter, however, entered upon that office in the Achaian town of Nicopolis, which he had reached by skirting the Illyrian coast after a visit to his brother Drusus, then resident in Dalmatia: the passage had been stormy both in the Adriatic and, later, in the Ionian Sea. He spent a few days, therefore, in refitting the fleet; while at the same time, evoking the memory of his ancestors, he viewed the gulf immortalized by the victory of Actium, together with the spoils which Augustus had consecrated, and the camp of Antony. For Augustus, as I have said, was his great-uncle, Antony his grandfather; and before his eyes lay the whole great picture of disaster and of triumph. — He next arrived at Athens; where, in deference to our treaty with an allied and time-honoured city, he made use of one lictor alone. The Greeks received him with most elaborate compliments, and, in order to temper adulation with dignity, paraded the ancient doings and sayings of their countrymen. 2.54.  From Athens he visited Euboea, and crossed over to Lesbos; where Agrippina, in her last confinement, gave birth to Julia. Entering the outskirts of Asia, and the Thracian towns of Perinthus and Byzantium, he then struck through the straits of the Bosphorus and the mouth of the Euxine, eager to make the acquaintance of those ancient and storied regions, though simultaneously he brought relief to provinces outworn by internecine feud or official tyranny. On the return journey, he made an effort to visit the Samothracian Mysteries, but was met by northerly winds, and failed to make the shore. So, after an excursion to Troy and those venerable remains which attest the mutability of fortune and the origin of Rome, he skirted the Asian coast once more, and anchored off Colophon, in order to consult the oracle of the Clarian Apollo. Here it is not a prophetess, as at Delphi, but a male priest, chosen out of a restricted number of families, and in most cases imported from Miletus, who hears the number and the names of the consultants, but no more, then descends into a cavern, swallows a draught of water from a mysterious spring, and — though ignorant generally of writing and of metre — delivers his response in set verses dealing with the subject each inquirer had in mind. Rumour said that he had predicted to Germanicus his hastening fate, though in the equivocal terms which oracles affect. 3.23.  In the course of the Games, which had interrupted the trial, Lepida entered the theatre with a number of women of rank; and there, weeping, wailing, invoking her ancestors and Pompey himself, whom that edifice commemorated, whose statues were standing before their eyes, she excited so much sympathy that the crowd burst into tears, with a fierce and ominous outcry against Quirinius, to whose doting years, barren bed, and petty family they were betraying a woman once destined for the bride of Lucius Caesar and the daughter-in‑law of the deified Augustus. Then, with the torture of her slaves, came the revelation of her crimes; and the motion of Rubellius Blandus, who pressed for her formal outlawry, was carried. Drusus sided with him, though others had proposed more lenient measures. Later, as a concession to Scaurus, who had a son by her, it was decided not to confiscate her property. And now at last Tiberius disclosed that he had ascertained from Quirinius' own slaves that Lepida had attempted their master's life by poison. 3.76.  Junia, too, born niece to Cato, wife of Caius Cassius, sister of Marcus Brutus, looked her last on life, sixty-three full years after the field of Philippi. Her will was busily discussed by the crowd; because in disposing of her great wealth she mentioned nearly every patrician of note in complimentary terms, but omitted the Caesar. The slur was taken in good part, and he offered no objection to the celebration of her funeral with a panegyric at the Rostra and the rest of the customary ceremonies. The effigies of twenty great houses preceded her to the tomb — members of the Manlian and Quinctian families, and names of equal splendour. But Brutus and Cassius shone brighter than all by the very fact that their portraits were unseen. 16.7.  To the death of Poppaea, outwardly regretted, but welcome to all who remembered her profligacy and cruelty, Nero added a fresh measure of odium by prohibiting Gaius Cassius from attendance at the funeral. It was the first hint of mischief. Nor was the mischief long delayed. Silanus was associated with him; their only crime being that Cassius was eminent for a great hereditary fortune and an austere character, Silanus for a noble lineage and a temperate youth. Accordingly, the emperor sent a speech to the senate, arguing that both should be removed from public life, and objecting to the former that, among his other ancestral effigies, he had honoured a bust of Gaius Cassius, inscribed:— "To the leader of the cause." The seeds of civil war, and revolt from the house of the Caesars, — such were the objects he had pursued. And, not to rely merely on the memory of a hated name as an incentive to faction, he had taken to himself a partner in Lucius Silanus, a youth of noble family and headstrong temper, who was to be his figure-head for a revolution.
18. Cassius Dio, Roman History, 55.9.6 (2nd cent. CE - 3rd cent. CE)

55.9.6.  He made the journey as a private citizen, though he exercised his authority by compelling the Parians to sell him the statue of Vesta, in order that it might be placed in the temple of Concord; and when he reached Rhodes, he refrained from haughty conduct in both word and deed.
19. Clement of Alexandria, Exhortation To The Greeks, 4.57.3 (2nd cent. CE - 3rd cent. CE)

20. Pausanias, Description of Greece, 1.26.6, 2.25.8, 3.22.1, 5.25.9, 8.46.1-8.46.5, 9.24.3, 9.27.1-9.27.2, 9.27.4-9.27.5, 9.33.6, 10.7.1, 10.19.2 (2nd cent. CE - 2nd cent. CE)

1.26.6. Both the city and the whole of the land are alike sacred to Athena; for even those who in their parishes have an established worship of other gods nevertheless hold Athena in honor. But the most holy symbol, that was so considered by all many years before the unification of the parishes, is the image of Athena which is on what is now called the Acropolis, but in early days the Polis (City). A legend concerning it says that it fell from heaven; whether this is true or not I shall not discuss. A golden lamp for the goddess was made by Callimachus fl. 400 B.C. ? 2.25.8. Going on from here and turning to the right, you come to the ruins of Tiryns . The Tirynthians also were removed by the Argives, who wished to make Argos more powerful by adding to the population. The hero Tiryns, from whom the city derived its name, is said to have been a son of Argus, a son of Zeus. The wall, which is the only part of the ruins still remaining, is a work of the Cyclopes made of unwrought stones, each stone being so big that a pair of mules could not move the smallest from its place to the slightest degree. Long ago small stones were so inserted that each of them binds the large blocks firmly together. 3.22.1. Just about three stades from Ciythium is an unwrought stone. Legend has it that when Orestes sat down upon it his madness left him. For this reason the stone was named in the Dorian tongue Zeus Cappotas. Before Gythium lies the island Cranae, and Homer Hom. Il. 3.445 says that when Alexander had carried off Helen he had intercourse with her there for the first time. On the mainland opposite the island is a sanctuary of Aphrodite Migonitis (Union), and the whole place is called Migonium. 5.25.9. but Agamemnon's statue is the only one of the eight to have his name inscribed upon it; the writing is from right to left. The figure with the cock emblazoned on the shield is Idomeneus the descendant of Minos. The story goes that Idomeneus was descended from the Sun, the father of Pasiphae, and that the cock is sacred to the Sun and proclaims when he is about to rise. 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. 8.46.2. It is clear that Augustus was not the first to carry away from the vanquished votive offerings and images of gods, but was only following an old precedent. For when Troy was taken and the Greeks were dividing up the spoils, Sthenelus the son of Capaneus was given the wooden image of Zeus Herceius (of the Courtyard); and many years later, when Dorians were migrating to Sicily, Antiphemus the founder of Gela, after the sack of Omphace, a town of the Sicanians, removed to Gela an image made by Daedalus. 8.46.3. Xerxes, too, the son of Dareius, the king of Persia, apart from the spoil he carried away from the city of Athens, took besides, as we know, from Brauron the image of Brauronian Artemis, and furthermore, accusing the Milesians of cowardice in a naval engagement against the Athenians in Greek waters, carried away from them the bronze Apollo at Branchidae . This it was to be the lot of Seleucus afterwards to restore to the Milesians, but the Argives down to the present still retain the images they took from Tiryns ; one, a wooden image, is by the Hera, the other is kept in the sanctuary of Lycian Apollo. 8.46.4. Again, the people of Cyzicus, compelling the people of Proconnesus by war to live at Cyzicus, took away from Proconnesus an image of Mother Dindymene. The image is of gold, and its face is made of hippopotamus teeth instead of ivory. So the emperor Augustus only followed a custom in vogue among the Greeks and barbarians from of old. The image of Athena Alea at Rome is as you enter the Forum made by Augustus. 8.46.5. Here then it has been set up, made throughout of ivory, the work of Endoeus. Those in charge of the curiosities say that one of the boar's tusks has broken off; the remaining one is kept in the gardens of the emperor, in a sanctuary of Dionysus, and is about half a fathom long. 9.24.3. On the left of Copae about twelve stades from it is Olmones, and some seven stades distant from Olmones is Hyettus both right from their foundation to the present day have been villages. In my view Hyettus, as well as the Athamantian plain, belongs to the district of Orchomenus . All the stories I heard about Hyettus the Argive and Olmus, the son of Sisyphus, I shall include in my history of Orchomenus . Paus. 9.34.10 and Paus. 9.36.6 . In Olmones they did not show me anything that was in the least worth seeing, but in Hyettus is a temple of Heracles, from whom the sick may get cures. There is an image not carefully carved, but of unwrought stone after the ancient fashion. 9.27.1. of the gods the Thespians have from the beginning honored Love most, and they have a very ancient image of him, an unwrought stone. Who established among the Thespians the custom of worshipping Love more than any other god I do not know. He is worshipped equally by the people of Parium on the Hellespont, who were originally colonists from Erythrae in Ionia, but to-day are subject to the Romans. 9.27.2. Most men consider Love to be the youngest of the gods and the son of Aphrodite. But Olen the Lycian, who composed the oldest Greek hymns, says in a hymn to Eileithyia that she was the mother of Love. Later than Olen, both Pamphos and Orpheus wrote hexameter verse, and composed poems on Love, in order that they might be among those sung by the Lycomidae to accompany the ritual. I read them after conversation with a Torchbearer. of these things I will make no further mention. Hesiod, Hes. Th. 116 foll. or he who wrote the Theogony fathered on Hesiod, writes, I know, that Chaos was born first, and after Chaos, Earth, Tartarus and Love. 9.27.4. At Rome the image perished by fire. of the pair who sinned against the god, Gaius was killed by a private soldier, just as he was giving the password; he had made the soldier very angry by always giving the same password with a covert sneer. The other, Nero, in addition to his violence to his mother, committed accursed and hateful crimes against his wedded wives. The modern Love at Thespiae was made by the Athenian Menodorus, who copied the work of Praxiteles. 9.27.5. Here too are statues made by Praxiteles himself, one of Aphrodite and one of Phryne, both Phryne and the goddess being of stone. Elsewhere too is a sanctuary of Black Aphrodite, with a theater and a market-place, well worth seeing. Here is set up Hesiod in bronze. Not far from the market-place is a Victory of bronze and a small temple of the Muses. In it are small images made of stone. 9.33.6. Sulla's treatment of the Athenians was savage and foreign to the Roman character, but quite consistent with his treatment of Thebes and Orchomenus . But in Alalcomenae he added yet another to his crimes by stealing the image of Athena itself. After these mad outrages against the Greek cities and the gods of the Greeks he was attacked by the most foul of diseases. He broke out into lice, and what was formerly accounted his good fortune came to such an end. The sanctuary at Alalcomenae, deprived of the goddess, was hereafter neglected. 10.7.1. It seems that from the beginning the sanctuary at Delphi has been plotted against by a vast number of men. Attacks were made against it by this Euboean pirate, and years afterwards by the Phlegyan nation; furthermore by Pyrrhus, son of Achilles, by a portion of the army of Xerxes, by the Phocian chieftains, whose attacks on the wealth of the god were the longest and fiercest, and by the Gallic invaders. It was fated too that Delphi was to suffer from the universal irreverence of Nero, who robbed Apollo of five hundred bronze statues, some of gods, some of men. 10.19.2. When the fleet of Xerxes was attacked by a violent storm off Mount Pelion, father and daughter completed its destruction by dragging away under the sea the anchors and any other security the triremes had. In return for this deed the Amphictyons dedicated statues of Scyllis and his daughter. The statue of Hydna completed the number of the statues that Nero carried off from Delphi . Only those of the female sex who are pure virgins may dive into the sea. This sentence is probably a marginal note which has crept into the text.
21. Pliny The Younger, Letters, 1.17 (2nd cent. CE - 2nd cent. CE)

1.17. To Cornelius Titianus. Faith and loyalty are not yet extinct among men 0
22. Pliny The Younger, Letters, 1.17 (2nd cent. CE - 2nd cent. CE)

1.17. To Cornelius Titianus. Faith and loyalty are not yet extinct among men 0
23. Tatian, Oration To The Greeks, 33 (2nd cent. CE - 2nd cent. CE)

24. Epigraphy, Stratonikeia, 511

25. Velleius Paterculus, Roman History, 2.1.2



Subjects of this text:

subject book bibliographic info
aelian Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 478
aemilius scaurus, m. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
agency / agents, non-human, of statues Castelli and Sluiter, Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation (2023) 85
alcibiades, and eros Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
antiphilus, his alexander, philip, and athena Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
antiphilus, his hesione Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
antony, marc, plunders greek shrines Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
antony, marc Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
aphrodite Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 468, 478
apollo de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
argoi lithoi' Gaifman, Aniconism in Greek Antiquity (2012) 56
argoi lithoi Gaifman, Aniconism in Greek Antiquity (2012) 55
aristonicus Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 117
artemon, works in portico of octavia Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
asia Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
athena Gaifman, Aniconism in Greek Antiquity (2012) 56; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
athena alea at tegea Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 120
athena polias at priene Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 117
athens Gaifman, Aniconism in Greek Antiquity (2012) 56; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 478
attitudes, roman Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 120
augustus, repatriates art works Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
augustus Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 120; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
beneficium Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
caecilius metellus macedonicus, q. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
caligula, appropriates praxiteles eros Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
carthage, and restoration of cultural property Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
cassius longinus, c. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
cephisodotus, his aesculapius Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
cephisodotus, his diana Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
civil wars Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 117
clement of alexandria Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 468, 478
conquers britain, repatriates praxiteles eros Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
contests Castelli and Sluiter, Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation (2023) 85
corinth Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
cornelia Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
cornelius scipio aemilianus, p., repatriates art works to sicily Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
cornelius scipio africanus, p. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
dactyliotheca Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
danaë Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
dionysius, his zeus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
doidalses, his venus at bath Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
eleusis/eleusinian de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
epigram de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 244
eros Gaifman, Aniconism in Greek Antiquity (2012) 55, 56; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241, 244
fides Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
galba Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
germanicus caesar, tours the east Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
graces Gaifman, Aniconism in Greek Antiquity (2012) 56
greece, and roman culture Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
greece, and tourism in antiquity Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
greece, nero loots Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
greece Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
greek gods, aphrodite Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 468
hera, her shrine at the imbrasus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
hercules, and deianira Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
hercules Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55, 94
his pan and olympus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
his villa Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
honor de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
house, atrium Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
house, imagines in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
house, tablinum Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
identity, roman Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
ilium Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 117, 120
imagines, displayed in atria Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
imagines, in funerals Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
imitatio Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
jerusalem, temple of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
jerusalem Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 120
jews Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 120
julius agricola, cn. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
julius caesar, gaius Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 120
julius caesar, lucius Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 117
junia tertulla Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
lagina Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 120
laomedon Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
leen, a. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
lesbos de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 244
light de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 244
linus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
locatio censoria Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 117
lyra de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 244
lysippus, his granicus group Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
memory, and power Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
memory Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
mithridates, his dactyliotheca Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
mithridates Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 117
mummius achaicus, l. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
music de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 244
myron Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
myth de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 244
neptune Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
nicopolis Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
nile Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
objects, inventory of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
objects, repatriation of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
oeagrus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 244
olen de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
orchomenos Gaifman, Aniconism in Greek Antiquity (2012) 56
ornamenta Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
orpheus, head de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 244
orpheus, literary author de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
orpheus, musician de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 244
orpheus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241, 244
palestrina Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
pamphos de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241, 244
pausanias, and argoi lithoi Gaifman, Aniconism in Greek Antiquity (2012) 55, 56
pausanias, on the past Gaifman, Aniconism in Greek Antiquity (2012) 55, 56
pergamum Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 120
philip ii of macedon Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
philiscus of rhodes, his aphrodite Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
philopoemen Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
phryne Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55, 87
pietas Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
pliny the elder Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
plutarch of athens Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 478
polycharmus, his aphrodite Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
polycles, his zeus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
polyclitus, the doryphorus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
polyclitus, the polyclitan canon Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
pompeii, house of lucretius fronto Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
pompey the great, collects gems Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
praxiteles, aphrodite of cnidos Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
praxiteles, eros Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55, 259
priene Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 117
publicani Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 117, 120
pupius piso calpurnianus, m. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
realism Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
res gestae Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 120; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
rome, capitoline hill Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
rome, fire of ad Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
rome, portico of octavia, a famous eros in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
rome, portico of octavia, and athena Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
rome, portico of octavia, and phidias aphrodite Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
rome, portico of octavia, and the granicus group Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
rome, portico of octavia, gabinius deposits standards in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
rome, portico of octavia, its collection Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
rome, portico of octavia, its scholae Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
rome, portico of octavia, praxiteles works in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
rome, portico of octavia Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
rome, temple of divus augustus, victoria in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
rome, temple of jupiter stator, junos statue in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
scopas, cupid attributed to Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
sicily, cultural property restored to Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
song de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241, 244
statues, of eros Castelli and Sluiter, Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation (2023) 85
stratonice Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 259
style Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
sulla Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 117
sun de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 244
tacitus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55, 87
tatian Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 478
tax-collectors Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 117
theogony de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 241
thespiai Gaifman, Aniconism in Greek Antiquity (2012) 55, 56
titinius capito, cn., venerates brutus and cassius images Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
trojans, as romes ancestors Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
troy Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
tullius cicero, l., admires demosthenes Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
tullius cicero, m., and roman topography Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
tullius cicero, m., and the de finibus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
tullius cicero, m., and the de legibus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
tullius cicero, m., and the pro archia Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
tullius cicero, m., on imagines Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
tullius cicero, m., on scipio aemilianus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
tullius cicero, m., public versus private view of art Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
venus, of cnidos Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 94
verres, c., looting of sicily Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
vespasian, inventories neros greek plunder Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
virtus, and memory Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 87
wealth Castelli and Sluiter, Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation (2023) 85
zeus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55