Tiresias: The Ancient Mediterranean Religions Source Database

9155

Petronius Arbiter, Satyricon, 50

nan At this the slaves burst into spontaneous applause and shouted, "God bless Gaius!" The cook too was rewarded with a drink and a silver crown, and was handed the cup on a Corinthian dish. Agamemnon began to peer at the dish rather closely, and Trimalchio said, "I am the sole owner of genuine Corinthian plate." I thought he would declare with his usual effrontery that he had cups imported direct from Corinth. But he went one better: "You may perhaps inquire," said he, "how I come to be alone in having genuine Corinthian stuff: the obvious reason is that the name of the dealer I buy it from is Corinthus. But what is real Corinthian, unless a man has Corinthus at his back? Do not imagine that I am an ignoramus. I know perfectly well how Corinthian plate was first brought into the world. At the fall of Ilium, Hannibal, a trickster and a great knave, collected all the sculptures, bronze, gold, and silver, into a single pile, and set light to them. They all melted into one amalgam of bronze. The workmen took bits out of this lump and made plates and entree dishes and statuettes. That is how Corinthian metal was born, from all sorts lumped together, neither one kind nor the other. You will forgive me if I say that personally I prefer glass; glass at least does not smell. If it were not so breakable I should prefer it to gold; as it is, it is so cheap.

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

39 results
1. Hebrew Bible, Genesis, 22.1-22.2 (9th cent. BCE - 3rd cent. BCE) 22.1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.2. וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃ 22.2. וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃ 22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’" 22.2. And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’"
2. Hebrew Bible, Hosea, 9.3 (9th cent. BCE - 3rd cent. BCE) 9.3. לֹא יֵשְׁבוּ בְּאֶרֶץ יְהוָה וְשָׁב אֶפְרַיִם מִצְרַיִם וּבְאַשּׁוּר טָמֵא יֹאכֵלוּ׃ 9.3. They shall not dwell in the LORD’S land; But Ephraim shall return to Egypt, And they shall eat unclean food in Assyria."
3. Hebrew Bible, Jonah, 1.5, 1.7-1.10, 1.14-1.16 (9th cent. BCE - 3rd cent. BCE) 1.5. וַיִּירְאוּ הַמַּלָּחִים וַיִּזְעֲקוּ אִישׁ אֶל־אֱלֹהָיו וַיָּטִלוּ אֶת־הַכֵּלִים אֲשֶׁר בָּאֳנִיָּה אֶל־הַיָּם לְהָקֵל מֵעֲלֵיהֶם וְיוֹנָה יָרַד אֶל־יַרְכְּתֵי הַסְּפִינָה וַיִּשְׁכַּב וַיֵּרָדַם׃ 1.7. וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ לְכוּ וְנַפִּילָה גוֹרָלוֹת וְנֵדְעָה בְּשֶׁלְּמִי הָרָעָה הַזֹּאת לָנוּ וַיַּפִּלוּ גּוֹרָלוֹת וַיִּפֹּל הַגּוֹרָל עַל־יוֹנָה׃ 1.8. וַיֹּאמְרוּ אֵלָיו הַגִּידָה־נָּא לָנוּ בַּאֲשֶׁר לְמִי־הָרָעָה הַזֹּאת לָנוּ מַה־מְּלַאכְתְּךָ וּמֵאַיִן תָּבוֹא מָה אַרְצֶךָ וְאֵי־מִזֶּה עַם אָתָּה׃ 1.9. וַיֹּאמֶר אֲלֵיהֶם עִבְרִי אָנֹכִי וְאֶת־יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲנִי יָרֵא אֲשֶׁר־עָשָׂה אֶת־הַיָּם וְאֶת־הַיַּבָּשָׁה׃ 1.14. וַיִּקְרְאוּ אֶל־יְהוָה וַיֹּאמְרוּ אָנָּה יְהוָה אַל־נָא נֹאבְדָה בְּנֶפֶשׁ הָאִישׁ הַזֶּה וְאַל־תִּתֵּן עָלֵינוּ דָּם נָקִיא כִּי־אַתָּה יְהוָה כַּאֲשֶׁר חָפַצְתָּ עָשִׂיתָ׃ 1.15. וַיִּשְׂאוּ אֶת־יוֹנָה וַיְטִלֻהוּ אֶל־הַיָּם וַיַּעֲמֹד הַיָּם מִזַּעְפּוֹ׃ 1.16. וַיִּירְאוּ הָאֲנָשִׁים יִרְאָה גְדוֹלָה אֶת־יְהוָה וַיִּזְבְּחוּ־זֶבַח לַיהוָה וַיִּדְּרוּ נְדָרִים׃ 1.5. And the mariners were afraid, and cried every man unto his god; and they cast forth the wares that were in the ship into the sea, to lighten it unto them. But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep." 1.7. And they said every one to his fellow: ‘Come, and let us cast lots, that we may know for whose cause this evil is upon us.’ So they cast lots, and the lot fell upon Jonah." 1.8. Then said they unto him: ‘Tell us, we pray thee, for whose cause this evil is upon us: what is thine occupation? and whence comest thou? what is thy country? and of what people art thou?’" 1.9. And he said unto them: ‘I am an Hebrew; and I fear the LORD, the God of heaven, who hath made the sea and the dry land.’" 1.10. Then were the men exceedingly afraid, and said unto him: ‘What is this that thou hast done?’ For the men knew that he fled from the presence of the LORD, because he had told them." 1.14. Wherefore they cried unto the LORD, and said: ‘We beseech Thee, O LORD, we beseech Thee, let us not perish for this man’s life, and lay not upon us innocent blood; for Thou, O LORD, hast done as it pleased Thee.’" 1.15. So they took up Jonah, and cast him forth into the sea; and the sea ceased from its raging." 1.16. Then the men feared the LORD exceedingly; and they offered a sacrifice unto the LORD, and made vows."
4. Hebrew Bible, Proverbs, 23.34 (9th cent. BCE - 3rd cent. BCE) 23.34. וְהָיִיתָ כְּשֹׁכֵב בְּלֶב־יָם וּכְשֹׁכֵב בְּרֹאשׁ חִבֵּל׃ 23.34. Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast."
5. Hebrew Bible, Isaiah, 20 (8th cent. BCE - 5th cent. BCE)
6. Hebrew Bible, Jeremiah, 35.6, 35.16 (8th cent. BCE - 5th cent. BCE) 35.16. כִּי הֵקִימוּ בְּנֵי יְהוֹנָדָב בֶּן־רֵכָב אֶת־מִצְוַת אֲבִיהֶם אֲשֶׁר צִוָּם וְהָעָם הַזֶּה לֹא שָׁמְעוּ אֵלָי׃ 35.16. Because the sons of Jonadab the son of Rechab have performed the commandment of their father which he commanded them, but this people hath not hearkened unto Me;"
7. Hebrew Bible, Ezekiel, 4.1-4.6, 4.8, 4.12-4.14 (6th cent. BCE - 5th cent. BCE) 4.1. וּמַאֲכָלְךָ אֲשֶׁר תֹּאכֲלֶנּוּ בְּמִשְׁקוֹל עֶשְׂרִים שֶׁקֶל לַיּוֹם מֵעֵת עַד־עֵת תֹּאכֲלֶנּוּ׃ 4.1. וְאַתָּה בֶן־אָדָם קַח־לְךָ לְבֵנָה וְנָתַתָּה אוֹתָהּ לְפָנֶיךָ וְחַקּוֹתָ עָלֶיהָ עִיר אֶת־יְרוּשָׁלִָם׃ 4.2. וְנָתַתָּה עָלֶיהָ מָצוֹר וּבָנִיתָ עָלֶיהָ דָּיֵק וְשָׁפַכְתָּ עָלֶיהָ סֹלְלָה וְנָתַתָּה עָלֶיהָ מַחֲנוֹת וְשִׂים־עָלֶיהָ כָּרִים סָבִיב׃ 4.3. וְאַתָּה קַח־לְךָ מַחֲבַת בַּרְזֶל וְנָתַתָּה אוֹתָהּ קִיר בַּרְזֶל בֵּינְךָ וּבֵין הָעִיר וַהֲכִינֹתָה אֶת־פָּנֶיךָ אֵלֶיהָ וְהָיְתָה בַמָּצוֹר וְצַרְתָּ עָלֶיהָ אוֹת הִיא לְבֵית יִשְׂרָאֵל׃ 4.4. וְאַתָּה שְׁכַב עַל־צִדְּךָ הַשְּׂמָאלִי וְשַׂמְתָּ אֶת־עֲוֺן בֵּית־יִשְׂרָאֵל עָלָיו מִסְפַּר הַיָּמִים אֲשֶׁר תִּשְׁכַּב עָלָיו תִּשָּׂא אֶת־עֲוֺנָם׃ 4.5. וַאֲנִי נָתַתִּי לְךָ אֶת־שְׁנֵי עֲוֺנָם לְמִסְפַּר יָמִים שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם וְנָשָׂאתָ עֲוֺן בֵּית־יִשְׂרָאֵל׃ 4.6. וְכִלִּיתָ אֶת־אֵלֶּה וְשָׁכַבְתָּ עַל־צִדְּךָ הימוני [הַיְמָנִי] שֵׁנִית וְנָשָׂאתָ אֶת־עֲוֺן בֵּית־יְהוּדָה אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה נְתַתִּיו לָךְ׃ 4.12. וְעֻגַת שְׂעֹרִים תֹּאכֲלֶנָּה וְהִיא בְּגֶלְלֵי צֵאַת הָאָדָם תְּעֻגֶנָה לְעֵינֵיהֶם׃ 4.13. וַיֹּאמֶר יְהוָה כָּכָה יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־לַחְמָם טָמֵא בַּגּוֹיִם אֲשֶׁר אַדִּיחֵם שָׁם׃ 4.14. וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הִנֵּה נַפְשִׁי לֹא מְטֻמָּאָה וּנְבֵלָה וּטְרֵפָה לֹא־אָכַלְתִּי מִנְּעוּרַי וְעַד־עַתָּה וְלֹא־בָא בְּפִי בְּשַׂר פִּגּוּל׃ 4.1. Thou also, son of man, take thee a tile, and lay it before thee, and trace upon it a city, even Jerusalem;" 4.2. and lay siege against it, and build forts against it, and cast up a mound against it; set camps also against it, and set battering rams against it round about." 4.3. And take thou unto thee an iron griddle, and set it for a wall of iron between thee and the city; and set thy face toward it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel." 4.4. Moreover lie thou upon thy left side, and lay the iniquity of the house of Israel upon it; according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity." 4.5. For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel." 4.6. And again, when thou hast accomplished these, thou shalt lie on thy right side, and shalt bear the iniquity of the house of Judah; forty days, each day for a year, have I appointed it unto thee." 4.12. And thou shalt eat it as barley cakes, and thou shalt bake it in their sight with dung that cometh out of man.’" 4.13. And the LORD said: ‘Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them.’" 4.14. Then said I: ‘Ah Lord GOD! behold, my soul hath not been polluted; for from my youth up even till now have I not eaten of that which dieth of itself, or is torn of beasts; neither came there abhorred flesh into my mouth.’"
8. Anon., 1 Enoch, 101.5 (3rd cent. BCE - 2nd cent. BCE) 101.5. in sore trouble And therefore do they fear because all their goodly possessions go upon the sea with them, and they have evil forebodings of heart that the sea will swallow them and they will
9. Cicero, On Duties, 1.150-1.151, 2.76 (2nd cent. BCE - 1st cent. BCE) 1.150. Iam de artificiis et quaestibus, qui liberales habendi, qui sordidi sint, haec fere accepimus. Primum improbantur ii quaestus, qui in odia hominum incurrunt, ut portitorum, ut faeneratorum. Illiberales autem et sordidi quaestus mercennariorum omnium, quorum operae, non quorum artes emuntur; est enim in illis ipsa merces auctoramentum servitutis. Sordidi etiam putandi, qui mercantur a mercatoribus, quod statim vendant; nihil enim proficiant, nisi admodum mentiantur; nec vero est quicquam turpius vanitate. Opificesque omnes in sordida arte versantur; nec enim quicquam ingenuum habere potest officina. Minimeque artes eae probandae, quae ministrae sunt voluptatum: Cetárii, lanií, coqui, fartóres, piscatóres, ut ait Terentius; adde hue, si placet, unguentarios, saltatores totumque ludum talarium. 1.151. Quibus autem artibus aut prudentia maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut doctrina rerum honestarum, eae sunt iis, quorum ordini conveniunt, honestae. Mercatura autem, si tenuis est. sordida putanda est; sin magna et copiosa, multa undique apportans multisque sine vanitate impertiens, non est admodum vituperanda, atque etiam, si satiata quaestu vel contenta potius, ut saepe ex alto in portum, ex ipso portu se in agros possessionesque contulit, videtur iure optimo posse laudari. Omnium autem rerum, ex quibus aliquid acquiritur, nihil est agri cultura melius, nihil uberius, nihil dulcius, nihil homine libero dignius; de qua quoniam in Catone Maiore satis multa diximus, illim assumes, quae ad hunc locum pertinebunt. 2.76. Laudat Africanum Panaetius, quod fuerit abstinens. Quidni laudet? Sed in illo alia maiora; laus abstinentiae non hominis est solum, sed etiam temporum illorum. Omni Macedonum gaza, quae fuit maxima, potitus est Paulus tantum in aerarium pecuniae invexit, ut unius imperatoris praeda finem attulerit tributorum. At hic nihil domum suam intulit praeter memoriam nominis sempiternam. Imitatus patrem Africanus nihilo locupletior Carthagine eversa. Quid? qui eius collega fuit in censura. L. Mummius, numquid copiosior, cum copiosissimam urbem funditus sustulisset? Italiam ornare quam domum suam maluit; quamquam Italia ornata domus ipsa mihi videtur ornatior. 1.150.  Now in regard to trades and other means of livelihood, which ones are to be considered becoming to a gentleman and which ones are vulgar, we have been taught, in general, as follows. First, those means of livelihood are rejected as undesirable which incur people's ill-will, as those of tax-gatherers and usurers. Unbecoming to a gentleman, too, and vulgar are the means of livelihood of all hired workmen whom we pay for mere manual labour, not for artistic skill; for in their case the very wage they receive is a pledge of their slavery. Vulgar we must consider those also who buy from wholesale merchants to retail immediately; for they would get no profits without a great deal of downright lying; and verily, there is no action that is meaner than misrepresentation. And all mechanics are engaged in vulgar trades; for no workshop can have anything liberal about it. Least respectable of all are those trades which cater for sensual pleasures: "Fishmongers, butchers, cooks, and poulterers, And fishermen," as Terence says. Add to these, if you please, the perfumers, dancers, and the whole corps de ballet. 1.151.  But the professions in which either a higher degree of intelligence is required or from which no small benefit to society is derived — medicine and architecture, for example, and teaching — these are proper for those whose social position they become. Trade, if it is on a small scale, is to be considered vulgar; but if wholesale and on a large scale, importing large quantities from all parts of the world and distributing to many without misrepresentation, it is not to be greatly disparaged. Nay, it even seems to deserve the highest respect, if those who are engaged in it, satiated, or rather, I should say, satisfied with the fortunes they have made, make their way from the port to a country estate, as they have often made it from the sea into port. But of all the occupations by which gain is secured, none is better than agriculture, none more profitable, none more delightful, none more becoming to a freeman. But since I have discussed this quite fully in my Cato Major, you will find there the material that applies to this point. 2.76.  Panaetius praises Africanus for his integrity in public life. Why should he not? But Africanus had other and greater virtues. The boast of official integrity belongs not to that man alone but also to his times. When Paulus got possession of all the wealth of Macedon — and it was enormous — he brought into our treasury so much money that the spoils of a single general did away with the need for a tax on property in Rome for all time to come. But to his own house he brought nothing save the glory of an immortal name. Africanus emulated his father's example and was none the richer for his overthrow of Carthage. And what shall we say of Lucius Mummius, his colleague in the censorship? Was he one penny the richer when he had destroyed to its foundations the richest of cities? He preferred to adorn Italy rather than his own house. And yet by the adornment of Italy his own house was, as it seems to me, still more splendidly adorned.
10. Polybius, Histories, 39.6 (2nd cent. BCE - 2nd cent. BCE) 39.6. 1.  The Roman general, after the general assembly had left Achaea, repaired the Isthmian course and adorned the temples at Delphi and Olympia, and on the following days visited the different cities, honoured in each of them and receiving testimonies of the gratitude due to him.,2.  It was only natural indeed that he should be treated with honour both in public and in private.,3.  For his conduct had been unexacting and unsullied and he had dealt leniently with the whole situation, though he had such great opportunities and such absolute power in Greece.,4.  If, indeed, he was thought to be guilty of any deflection from his duty I at least put it down not to his own initiative, but to the friends who lived with him.,5.  The most notable instance was that of the cavalrymen of Chalcis whom he slew. II. Affairs of Egypt
11. Septuagint, 1 Maccabees, 3.41 (2nd cent. BCE - 2nd cent. BCE) 3.41. When the traders of the region heard what was said to them, they took silver and gold in immense amounts, and fetters, and went to the camp to get the sons of Israel for slaves. And forces from Syria and the land of the Philistines joined with them.
12. Septuagint, 2 Maccabees, 8.34 (2nd cent. BCE - 2nd cent. BCE) 8.34. The thrice-accursed Nicanor, who had brought the thousand merchants to buy the Jews,'
13. Septuagint, Ecclesiasticus (Siracides), 26.29 (2nd cent. BCE - 2nd cent. BCE)
14. Septuagint, 4 Maccabees, 7.1 (2nd cent. BCE - 2nd cent. BCE) 7.1. For like a most skilful pilot, the reason of our father Eleazar steered the ship of religion over the sea of the emotions
15. Horace, Letters, 2.1.192-2.1.193 (1st cent. BCE - 1st cent. BCE)
16. Horace, Sermones, 2.8 (1st cent. BCE - 1st cent. BCE) 2.8. 2. Now, although I cannot but think that I have already demonstrated, and that abundantly, more than was necessary, that our fathers were not originally Egyptians, nor were thence expelled, either on account of bodily diseases, or any other calamities of that sort 2.8. for Apion hath the impudence to pretend, that “the Jews placed an ass’s head in their holy place;” and he affirms that this was discovered when Antiochus Epiphanes spoiled our temple, and found that ass’s head there made of gold, and worth a great deal of money.
17. Livy, History, 27.25.7, 33.27.4, 40.29.2-40.29.14 (1st cent. BCE - 1st cent. BCE)
18. Livy, Per., 52 (1st cent. BCE - 1st cent. BCE)
19. Strabo, Geography, 6.3.1, 8.6.23 (1st cent. BCE - 1st cent. BCE) 6.3.1. Iapygia Now that I have traversed the regions of Old Italy as far as Metapontium, I must speak of those that border on them. And Iapygia borders on them. The Greeks call it Messapia, also, but the natives, dividing it into two parts, call one part (that about the Iapygian Cape) the country of the Salentini, and the other the country of the Calabri. Above these latter, on the north, are the Peucetii and also those people who in the Greek language are called Daunii, but the natives give the name Apulia to the whole country that comes after that of the Calabri, though some of them, particularly the Peucetii, are called Poedicli also. Messapia forms a sort of peninsula, since it is enclosed by the isthmus that extends from Brentesium as far as Taras, three hundred and ten stadia. And the voyage thither around the Iapygian Cape is, all told, about four hundred stadia. The distance from Metapontium is about two hundred and twenty stadia, and the voyage to it is towards the rising sun. But though the whole Tarantine Gulf, generally speaking, is harborless, yet at the city there is a very large and beautiful harbor, which is enclosed by a large bridge and is one hundred stadia in circumference. In that part of the harbor which lies towards the innermost recess, the harbor, with the outer sea, forms an isthmus, and therefore the city is situated on a peninsula; and since the neck of land is low-lying, the ships are easily hauled overland from either side. The ground of the city, too, is low-lying, but still it is slightly elevated where the acropolis is. The old wall has a large circuit, but at the present time the greater part of the city — the part that is near the isthmus — has been forsaken, but the part that is near the mouth of the harbor, where the acropolis is, still endures and makes up a city of noteworthy size. And it has a very beautiful gymnasium, and also a spacious market-place, in which is situated the bronze colossus of Zeus, the largest in the world except the one that belongs to the Rhodians. Between the marketplace and the mouth of the harbor is the acropolis, which has but few remts of the dedicated objects that in early times adorned it, for most of them were either destroyed by the Carthaginians when they took the city or carried off as booty by the Romans when they took the place by storm. Among this booty is the Heracles in the Capitol, a colossal bronze statue, the work of Lysippus, dedicated by Maximus Fabius, who captured the city. 8.6.23. The Corinthians, when they were subject to Philip, not only sided with him in his quarrel with the Romans, but individually behaved so contemptuously towards the Romans that certain persons ventured to pour down filth upon the Roman ambassadors when passing by their house. For this and other offences, however, they soon paid the penalty, for a considerable army was sent thither, and the city itself was razed to the ground by Leucius Mummius; and the other countries as far as Macedonia became subject to the Romans, different commanders being sent into different countries; but the Sikyonians obtained most of the Corinthian country. Polybius, who speaks in a tone of pity of the events connected with the capture of Corinth, goes on to speak of the disregard shown by the army for the works of art and votive offerings; for he says that he was present and saw paintings that had been flung to the ground and saw the soldiers playing dice on these. Among the paintings he names that of Dionysus by Aristeides, to which, according to some writers, the saying, Nothing in comparison with the Dionysus, referred; and also the painting of Heracles in torture in the robe of Deianeira. Now I have not seen the latter, but I saw the Dionysus, a most beautiful work, on the walls of the sanctuary of Ceres in Rome; but when recently the temple was burned, the painting perished with it. And I may almost say that the most and best of the other dedicatory offerings at Rome came from there; and the cities in the neighborhood of Rome also obtained some; for Mummius, being magimous rather than fond of art, as they say, readily shared with those who asked. And when Lucullus built the sanctuary of Good Fortune and a portico, he asked Mummius for the use of the statues which he had, saying that he would adorn the sanctuary with them until the dedication and then give them back. However, he did not give them back, but dedicated them to the goddess, and then bade Mummius to take them away if he wished. But Mummius took it lightly, for he cared nothing about them, so that he gained more repute than the man who dedicated them. Now after Corinth had remained deserted for a long time, it was restored again, because of its favorable position, by the deified Caesar, who colonized it with people that belonged for the most part to the freedmen class. And when these were removing the ruins and at the same time digging open the graves, they found numbers of terra-cotta reliefs, and also many bronze vessels. And since they admired the workmanship they left no grave unransacked; so that, well supplied with such things and disposing of them at a high price, they filled Rome with Corinthian mortuaries, for thus they called the things taken from the graves, and in particular the earthenware. Now at the outset the earthenware was very highly prized, like the bronzes of Corinthian workmanship, but later they ceased to care much for them, since the supply of earthen vessels failed and most of them were not even well executed. The city of the Corinthians, then, was always great and wealthy, and it was well equipped with men skilled both in the affairs of state and in the craftsman's arts; for both here and in Sikyon the arts of painting and modelling and all such arts of the craftsman flourished most. The city had territory, however, that was not very fertile, but rifted and rough; and from this fact all have called Corinth beetling, and use the proverb, Corinth is both beetle-browed and full of hollows.
20. Vergil, Aeneis, 6.836-6.837 (1st cent. BCE - 1st cent. BCE) 6.836. Or smites with ivory point his golden lyre. 6.837. Here Trojans be of eldest, noblest race
21. Vitruvius Pollio, On Architecture, 8.2.6 (1st cent. BCE - 1st cent. BCE)
22. Juvenal, Satires, 5, 11 (1st cent. CE - 2nd cent. CE)
23. New Testament, Acts, 9.1-9.9, 27.18-27.19 (1st cent. CE - 2nd cent. CE) 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank.
24. Petronius Arbiter, Satyricon, 27-49, 51-78, 26 (1st cent. CE - 1st cent. CE)
25. Petronius Arbiter, Satyricon, 27-78, 26 (1st cent. CE - 1st cent. CE)
26. Pliny The Elder, Natural History, 34.6, 34.36, 34.69, 35.6, 35.24 (1st cent. CE - 1st cent. CE)
27. Plutarch, Julius Caesar, 61.7 (1st cent. CE - 2nd cent. CE)
28. Plutarch, Fabius, 22.6 (1st cent. CE - 2nd cent. CE) 22.6. However, he removed the colossal statue of Heracles from Tarentum, and set it up on the Capitol, and near it an equestrian statue of himself, in bronze. He thus appeared far more eccentric in these matters than Marcellus, nay rather, the mild and humane conduct of Marcellus was thus made to seem altogether admirable by contrast, as has been written in his Life. Chapter xxi. Marcellus had enriched Rome with works of Greek art taken from Syracuse in 212 B.C. Livy’s opinion is rather different from Plutarch’s: sed maiore animo generis eius praeda abstinuit Fabius quam Marcellus, xxvii. 16. Fabius killed the people but spared their gods; Marcellus spared the people but took their gods.
29. Plutarch, Marcellus, 21.2-21.3, 21.5, 28.1 (1st cent. CE - 2nd cent. CE) 21.2. but filled full of barbaric arms and bloody spoils, and crowned round about with memorials and trophies of triumphs, she was not a gladdening or a reassuring sight, nor one for unwarlike and luxurious spectators. Indeed, as Epaminondas called the Boeotian plain a dancing floor of Ares, and as Xenophon Hell. iii. 4,17. speaks of Ephesus as a work-shop of war, so, it seems to me, one might at that time have called Rome, in the language of Pindar, a precinct of much-warring Ares. Pyth. ii. 1 f. 21.3. Therefore with the common people Marcellus won more favour because he adorned the city with objects that had Hellenic grace and charm and fidelity; but with the elder citizens Fabius Maximus was more popular. For he neither disturbed nor brought away anything of this sort from Tarentum, when that city was taken, but while he carried off the money and the other valuables, he suffered the statues to remain in their places, adding the well-known saying: 21.5. and was inexperienced in luxury and ease, but, like the Heracles of Euripides, was Plain, unadorned, in a great crisis brave and true, A fragment of the lost Licymnius of Euripides (Nauck, Trag. Graec. Frag. 2 p. 507). he made them idle and full of glib talk about arts and artists, so that they spent a great part of the day in such clever disputation. Notwithstanding such censure, Marcellus spoke of this with pride even to the Greeks, declaring that he had taught the ignorant Romans to admire and honour the wonderful and beautiful productions of Greece. 28.1. After assuming his office, he first quelled a great agitation for revolt in Etruria, and visited and pacified the cities there; next, he desired to dedicate to Honour and Virtue a temple that he had built out of his Sicilian spoils, hut was prevented by the priests, who would not consent that two deities should occupy one temple; he therefore began to build another temple adjoining the first, although he resented the priests’ opposition and regarded it as ominous.
30. Plutarch, Moralia, 520c (1st cent. CE - 2nd cent. CE)
31. Plutarch, Numa Pompilius, 22.2 (1st cent. CE - 2nd cent. CE) 22.2. They did not burn his body, because, as it is said, he forbade it; but they made two stone coffins and buried them under the Janiculum. One of these held his body, and the other the sacred books which he had written out with his own hand, as the Greek lawgivers their tablets. But since, while he was still living, he had taught the priests the written contents of the books, and had inculcated in their hearts the scope and meaning of them all, he commanded that they should be buried with his body, convinced that such mysteries ought not to be entrusted to the care of lifeless documents.
32. Suetonius, Iulius, 79 (1st cent. CE - 2nd cent. CE)
33. Suetonius, Tiberius, 34 (1st cent. CE - 2nd cent. CE)
34. Valerius Maximus, Memorable Deeds And Sayings, 1.1.8, 1.1.12 (1st cent. CE - 1st cent. CE)
35. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 5.3.7, 5.5.8, 5.7.8 (2nd cent. CE - 2nd cent. CE)
36. Philostratus The Athenian, Life of Apollonius, 4.32 (2nd cent. CE - 3rd cent. CE) 4.32. And about this time it happened that a certain youth of Lacedaemon was charged by his fellow citizens with violating the customs of his country. For though he was descended from Callicratidas who led the navy at the battle of Arginusae, yet he was devoted to seafaring and paid no attention to public affairs; but, instead of doing so, would sail off to Carthage or Sicily in the ships which he had had built. Apollonius then hearing that he was arraigned for this conduct, thought it a pity to desert the youth who had just fallen under the hand of justice, and said to him: My excellent fellow, why do you go about so full of anxiety and with such a gloomy air? A public prosecution, said the other, has been instituted against me, because I go in for seafaring and take no part in public affairs. And was your father or your grandfather a mariner? of course not, said the other; they were all of them chiefs of the gymnasium and Ephors and public guardians; Callicratidas, however, my ancestor, was a real admiral of the fleet. I suppose, said Apollonius, you hardly mean him of Arginusae fame? Yes, that fell in the naval action leading his fleet. Then, said Apollonius, your ancestor's mode of death has not given you any prejudice against a seafaring life? No, by Zeus, said the other, for it is not with a view to conducting battles by sea that I set sail. Well, and can you mention any rabble of people more wretched and ill-starred than merchants and skippers? In the first place they roam from sea to sea, looking for some market that is badly stocked; and then they sell and are sold, associating with factors and brokers, and they subject their own heads to the most unholy rate of interest in their hurry to get back to the principal; and if they do well, their ship has a lucky voyage, and they tell you a long story of how they never wrecked it either willingly or unwillingly; but if their gains do not balance their debts, they jump into their long boats and dash their ships on to the rocks, and make no bones as sailors of robbing others of their substance, pretending in the most blasphemous manner that it is an act of God. And even if the seafaring crowd who go on voyages be not so bad as I make them out to be; yet is there any shame worse than this, for a man who is a citizen of Sparta and the child of forbears who of old lived in the heart of Sparta, to secrete himself in the hold of a ship, oblivious of Lycurgus and Iphitus, thinking of nought but of cargoes and petty bills of lading? For if he thinks of nothing else, he might at least bear in mind that Sparta herself, so long as she stuck to the land, enjoyed a fame reaching to heaven; but when she began to covet the sea, she sank down and down, and was blotted out at last, not only on the sea but on the land as well. The young man was so overcome by these arguments, that he bowed his head to the earth and wept, because he heard he was so degenerate from his fathers; and he sold the ships by which he lived. And when Apollonius saw that he was restored to his senses and inclined to embrace a career on land, he led him before the Ephors and obtained his acquittal.
37. Pliny The Younger, Letters, 3.1.9 (2nd cent. CE - 2nd cent. CE)
38. Pliny The Younger, Letters, 3.1.9 (2nd cent. CE - 2nd cent. CE)
39. Pliny The Younger, Panegyric, 49.5-49.6 (2nd cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
(on the jews)	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 229
access	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
achilles	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
achilles tatius, leukippe and kleitophon	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
alexander the great	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38, 42
allotment	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
ancestral	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
apocalyptic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
apollo	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
apuleius, metamorphoses, fatal charades	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 276
apuleius, metamorphoses	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
aristides of thebes, his dionysus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
attalus ii of pergamum	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
augustalia	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
augustus, and romulus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
benefaction	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
caecilius metellus macedonicus, q.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
caligula	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 365
calories	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
cannibalism, and consumption of human flesh in fiction'	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
census	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
circumcision	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 229
clastidium	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
claudius marcellus, m.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
commerce	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
conquers sicily, loots syracuse	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
conspicuous consumption	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
constantinople	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
coponius	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
corinth	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42; Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
cornelius scipio africanus, p., rivalry with q. fabius maximus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
decadence	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
decline	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34, 365
demographics	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
divine commands, violation of sacred law	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
dream imagery, animals	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
dream imagery, religious	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
dream imagery, violation of sacred law	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
economics, debt	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, employment	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, labor	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, property, assets, goods	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, reciprocal exchange	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics, wealth	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
economics of status	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
empire, roman	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
equality	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
fabius maximus, q., captures tarentum	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
fabius maximus, q., dedicates colossal hercules on capitoline	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
fabius maximus, q.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
fiscal regimes	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
freedmen	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
friendship	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
frugality, ancestral	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 365
frugality, enforced	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
frugality, excessive	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
frugality, legislated	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
frugality, rhetoric of	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
frugi	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
gellius, aulus	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
gift	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
gold	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
gratitude	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
greece, culture appropriated by romans	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
greece	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
greed	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
greek, art	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
hannibal	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
heart	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
hebrew bible	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
hercules	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
historia augusta	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 276
homer, the iliad	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
honor	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
house of julius polybius	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
humanitas	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
husbandry	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
imperial cults	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
impietas against, and memory	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
irony	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
iudaeus / iudaicus	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 229
iugera	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
kindness	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
kraybill, j.	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
latin literature (on the jews)	Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 229
lexiphanes, on salaried posts	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
livy	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
luna	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
luxury, attitudes towards	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
luxus	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 365
lysippus, and alexander the great	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
lysippus, his colossal hercules	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
lysippus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
merchants	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
mesomedes	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 276
methodology, sociological criticism	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
mobility, social	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34, 365
mummius achaicus, l., exhibits and distributes spoils	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
mummius achaicus, l., sacks corinth	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
mummius achaicus, l.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
museum, the capitoline museum	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
nerva	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
objects, access to	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
objects, and political competition	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
objects, and power	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
objects, inventory of	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
objects, used for patronage	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
ornamenta, östenberg, i.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
parsimonia	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
patrimony	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
patronage	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
peter and cornelius' visions, content"	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
peter and cornelius' visions, form" '669.0_39.0@sacred law	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 39
petronius, satyrica, imitation of plato's symposium"	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
petronius, satyrica	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 276
petronius	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364; Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 229
plutarch, on marcellus plundering of sicily	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
politics	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
polybius, on marcellus plundering of sicily	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
pompeii, temple of apollo	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
pompeii	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
pompey the great, his triumph over mithridates	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
poverty	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
res gestae	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
revenues	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
revolution, literary	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
rhetoric	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
rimell, victoria	König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 277
rome, access to	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
rome, capitoline hill	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
rome, temple of ceres	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
rome, temple of divus augustus, victoria in	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38, 42
rome, temple of honos et virtus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
rustic	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 365
sailors	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
satisficing	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
seafarers	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
self-fashioning	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
self-sufficiency	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
ship captain	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
sicily	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
silver	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
slavery (servant)	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 286
slaves	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
socrates	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
statuary, colossal	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
statuary, equestrian	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
stertinius, l.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 42
subsistence	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
suetonius	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 365
surplus	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
tarentum	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 38
titius aristo	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 365
trade	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
trade guilds	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
trajan	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
trimalchio	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
tyre, destruction of	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
vespasian	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 365
vestricius spurinna, t.	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 364
villa	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 365
wealth, critique of	Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 205
wife, wives	Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 34
wonder-culture, commodus the technophile	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 276
wonder-culture, freak-market at rome	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 276
wonder-culture, in imperial fiction, apuleius	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 276
wonder-culture, in imperial fiction, mesomedes	Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 276