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Tiresias: The Ancient Mediterranean Religions Source Database



9458
Pliny The Elder, Natural History, 10.5


nanThe eagle was assigned to the Roman legions as their special badge by Gaius Marius in his second consulship. Even previously it had been their first badge, with four others, wolves, minotaurs, horses and boars going in front of the respective ranks; but a few years before the custom had come in of carrying the eagles alone into action, the rest being left behind in camp. Marius discarded them altogether. Thenceforward it was noticed that there was scarcely ever a legion's winter camp without a pair of eagles being in the neighbourhood., The first and second kinds not only carry off the smaller four-footed animals but actually do battle with stags. The eagle collects a quantity of dust by rolling in it, and perching on the stag's horns sakes it off into its eyes, striking its head with its wings, until it brings it down on to the rocks. Nor is it content with one foe: it has a fiercer battle with a great serpent, and one that is of much more doubtful issue, even though it is in the air. The serpent with mischievous greed tries to get the eagle's eggs; consequently the eagle carries it off wherever seen. The serpent fetters its wings by twining itself round them in manifold coils so closely that it falls to the ground itself with the snake.


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

24 results
1. Hebrew Bible, Deuteronomy, 32.11 (9th cent. BCE - 3rd cent. BCE)

32.11. כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃ 32.11. As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—"
2. Hebrew Bible, Exodus, 19.4 (9th cent. BCE - 3rd cent. BCE)

19.4. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 19.4. Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself."
3. Homer, Iliad, 8.249, 24.292-24.293, 24.310-24.311 (8th cent. BCE - 7th cent. BCE)

8.249. /So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn 24.292. /Thereafter make thou prayer unto the son of Cronos, lord of the dark chouds, the god of Ida, that looketh down upon all the land of Troy, and ask of him a bird of omen, even the swift messenger that to himself is dearest of birds and is mightiest in strength; let him appear upon thy right hand, to the end that marking the sign with thine own eyes 24.293. /Thereafter make thou prayer unto the son of Cronos, lord of the dark chouds, the god of Ida, that looketh down upon all the land of Troy, and ask of him a bird of omen, even the swift messenger that to himself is dearest of birds and is mightiest in strength; let him appear upon thy right hand, to the end that marking the sign with thine own eyes 24.310. /and send a bird of omen, even the swift messenger that to thyself is dearest of birds and is mightiest in strength; let him appear upon my right hand, to the end that, marking the sign with mine own eyes, I may have trust therein, and go my way to the ships of the Danaans of fleet steeds. So spake he in prayer, and Zeus the Counsellor heard him. 24.311. /and send a bird of omen, even the swift messenger that to thyself is dearest of birds and is mightiest in strength; let him appear upon my right hand, to the end that, marking the sign with mine own eyes, I may have trust therein, and go my way to the ships of the Danaans of fleet steeds. So spake he in prayer, and Zeus the Counsellor heard him.
4. Homer, Odyssey, 2.146-2.147 (8th cent. BCE - 7th cent. BCE)

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

2.73. There is another sacred bird, too, whose name is phoenix. I myself have never seen it, only pictures of it; for the bird seldom comes into Egypt : once in five hundred years, as the people of Heliopolis say. ,It is said that the phoenix comes when his father dies. If the picture truly shows his size and appearance, his plumage is partly golden and partly red. He is most like an eagle in shape and size. ,What they say this bird manages to do is incredible to me. Flying from Arabia to the temple of the sun, they say, he conveys his father encased in myrrh and buries him at the temple of the Sun. ,This is how he conveys him: he first molds an egg of myrrh as heavy as he can carry, then tries lifting it, and when he has tried it, he then hollows out the egg and puts his father into it, and plasters over with more myrrh the hollow of the egg into which he has put his father, which is the same in weight with his father lying in it, and he conveys him encased to the temple of the Sun in Egypt . This is what they say this bird does.
6. Anon., Jubilees, 40.10 (2nd cent. BCE - 2nd cent. BCE)

40.10. and caused him to ride in the second chariot of Pharaoh. brAnd he clothed him with byssus garments, and he put a gold chain upon his neck, and (a herald) proclaimed before him "’Êl ’Êl wa’ Abîrĕr
7. Dead Sea Scrolls, Pesher On Habakkuk, 3.9-3.13, 3.15 (2nd cent. BCE - 1st cent. CE)

8. Ovid, Metamorphoses, 15.382-15.407 (1st cent. BCE - 1st cent. CE)

9. Strabo, Geography, 17.1.29 (1st cent. BCE - 1st cent. BCE)

17.1.29. At Heliopolis we saw large buildings in which the priests lived. For it is said that anciently this was the principal residence of the priests, who studied philosophy and astronomy. But there are no longer either such a body of persons or such pursuits. No one was pointed out to us on the spot, as presiding over these studies, but only persons who performed sacred rites, and who explained to strangers [the peculiarities of] the temples.A person of the name of Chaeremon accompanied the governor, Aelius Gallus, in his journey from Alexandreia into Egypt, and pretended to some knowledge of this kind, but he was generally ridiculed for his boasting and ignorance. The houses of the priests, and the residences of Plato and of Eudoxus, were shown to us. Eudoxus came here with Plato, and, according to some writers, lived thirteen years in the society of the priests. For the latter were distinguished for their knowledge of the heavenly bodies, but were mysterious and uncommunicative, yet after a time were prevailed upon by courtesy to acquaint them with some of the principles of their science, but the barbarians concealed the greater part of them. They had, however, communicated the knowledge of the additional portions of the day and night, in the space of 365 days, necessary to complete the annual period; and, at that time, the length of the year was unknown to the Greeks, as were many other things, until later astronomers received them from the persons who translated the records of the priests into the Greek language, and even now derive knowledge from their writings and from those of the Chaldeans.
10. Josephus Flavius, Jewish Antiquities, 2.91, 17.151-17.163 (1st cent. CE - 1st cent. CE)

2.91. 1. Joseph was now grown up to thirty years of age, and enjoyed great honors from the king, who called him Psothom Phanech, out of regard to his prodigious degree of wisdom; for that name denotes the revealer of secrets. He also married a wife of very high quality; for he married the daughter of Petephres, one of the priests of Heliopolis; she was a virgin, and her name was Asenath. 17.151. for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature. 17.152. So these wise men persuaded [their scholars] to pull down the golden eagle; alleging, that although they should incur any danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear much more advantageous to them than the pleasures of life; since they would die for the preservation and observation of the law of their fathers; since they would also acquire an everlasting fame and commendation; since they would be both commended by the present generation, and leave an example of life that would never be forgotten to posterity; 17.153. ince that common calamity of dying cannot be avoided by our living so as to escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; 17.154. and that this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their relations, whether they be men or women, which will be of great advantage to them afterward. 17.155. 3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men’s persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple. 17.156. And now the king’s captain, upon hearing what the undertaking was, and supposing it was a thing of a higher nature than it proved to be, came up thither, having a great band of soldiers with him, such as was sufficient to put a stop to the multitude of those who pulled down what was dedicated to God; so he fell upon them unexpectedly, and as they were upon this bold attempt, in a foolish presumption rather than a cautious circumspection, as is usual with the multitude, and while they were in disorder, and incautious of what was for their advantage; 17.157. o he caught no fewer than forty of the young men, who had the courage to stay behind when the rest ran away, together with the authors of this bold attempt, Judas and Matthias, who thought it an ignominious thing to retire upon his approach, and led them to the king. 17.158. And when they were come to the king, and he asked them if they had been so bold as to pull down what he had dedicated to God, “Yes, (said they,) what was contrived we contrived, and what hath been performed we performed it, and that with such a virtuous courage as becomes men; for we have given our assistance to those things which were dedicated to the majesty of God 17.159. and we have provided for what we have learned by hearing the law; and it ought not to be wondered at, if we esteem those laws which Moses had suggested to him, and were taught him by God, and which he wrote and left behind him, more worthy of observation than thy commands. Accordingly we will undergo death, and all sorts of punishments which thou canst inflict upon us, with pleasure, since we are conscious to ourselves that we shall die, not for any unrighteous actions, but for our love to religion.” 17.161. and when they were come, he made them assemble in the theater, and because he could not himself stand, he lay upon a couch, and enumerated the many labors that he had long endured on their account 17.162. and his building of the temple, and what a vast charge that was to him; while the Asamoneans, during the hundred and twenty-five years of their government, had not been able to perform any so great a work for the honor of God as that was; 17.163. that he had also adorned it with very valuable donations, on which account he hoped that he had left himself a memorial, and procured himself a reputation after his death. He then cried out, that these men had not abstained from affronting him, even in his lifetime, but that in the very day time, and in the sight of the multitude, they had abused him to that degree, as to fall upon what he had dedicated, and in that way of abuse had pulled it down to the ground. They pretended, indeed, that they did it to affront him; but if any one consider the thing truly, they will find that they were guilty of sacrilege against God therein.
11. Josephus Flavius, Jewish War, 1.650-1.655, 3.321, 5.48 (1st cent. CE - 1st cent. CE)

1.651. 3. At the same time that these men made this speech to their disciples, a rumor was spread abroad that the king was dying, which made the young men set about the work with greater boldness; they therefore let themselves down from the top of the temple with thick cords, and this at midday, and while a great number of people were in the temple, and cut down that golden eagle with axes. 1.652. This was presently told to the king’s captain of the temple, who came running with a great body of soldiers, and caught about forty of the young men, and brought them to the king. 1.653. And when he asked them, first of all, whether they had been so hardy as to cut down the golden eagle, they confessed they had done so; and when he asked them by whose command they had done it, they replied, at the command of the law of their country; and when he further asked them how they could be so joyful when they were to be put to death, they replied, because they should enjoy greater happiness after they were dead. 1.654. 4. At this the king was in such an extravagant passion, that he overcame his disease [for the time], and went out and spake to the people; wherein he made a terrible accusation against those men, as being guilty of sacrilege, and as making greater attempts under pretense of their law, and he thought they deserved to be punished as impious persons. 1.655. Whereupon the people were afraid lest a great number should be found guilty and desired that when he had first punished those that put them upon this work, and then those that were caught in it, he would leave off his anger as to the rest. With this the king complied, though not without difficulty, and ordered those that had let themselves down, together with their Rabbins, to be burnt alive, but delivered the rest that were caught to the proper officers to be put to death by them. 3.321. and how much they despised any punishments that could be inflicted on them; this last because one of the people of Jotapata had undergone all sorts of torments, and though they made him pass through a fiery trial of his enemies in his examination, yet would he inform them nothing of the affairs within the city, and as he was crucified, smiled at them. 5.48. and all this while the Romans were encompassed round about with the flame; and, despairing of saving their works from it, they retired to their camp. 5.48. All these came before the engines; and after these engines came the tribunes and the leaders of the cohorts, with their select bodies; after these came the ensigns, with the eagle; and before those ensigns came the trumpeters belonging to them; next to these came the main body of the army in their ranks, every rank being six deep;
12. Josephus Flavius, Against Apion, 1.238, 1.250, 1.265, 1.279, 2.10, 2.49 (1st cent. CE - 1st cent. CE)

1.238. But when these men were gotten into it, and found the place fit for a revolt, they appointed themselves a ruler out of the priests of Heliopolis, whose name was Osarsiph, and they took their oaths that they would be obedient to him in all things. 1.265. and for that priest who settled their polity and their laws,” he says “he was by birth of Heliopolis; and his name was Osarsiph, from Osiris, the god of Heliopolis, but that he changed his name, and called himself Moses.” 1.279. 31. It now remains that I debate with Manetho about Moses. Now the Egyptians acknowledge him to have been a wonderful, and a divine person; nay they would willingly lay claim to him themselves, though after a most abusive and incredible manner; and pretend that he was of Heliopolis, and one of the priests of that place, and was ejected out of it among the rest, on account of his leprosy; 2.49. and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be;
13. Pliny The Elder, Natural History, 5.128, 6.139, 7.35, 9.11, 10.3-10.4, 34.31, 35.22-35.23, 35.151 (1st cent. CE - 1st cent. CE)

14. Ps.-Philo, Biblical Antiquities, 48.1 (1st cent. CE - 2nd cent. CE)

15. Tacitus, Annals, 6.28, 6.28.1, 13.58 (1st cent. CE - 2nd cent. CE)

6.28.  In the consulate of Paulus Fabius and Lucius Vitellius, after a long period of ages, the bird known as the phoenix visited Egypt, and supplied the learned of that country and of Greece with the material for long disquisitions on the miracle. I propose to state the points on which they coincide, together with the larger number that are dubious, yet not too absurd for notice. That the creature is sacred to the sun and distinguished from other birds by its head and the variegation of its plumage, is agreed by those who have depicted its form: as to its term of years, the tradition varies. The generally received number is five hundred; but there are some who assert that its visits fall at intervals of 1461 years, and that it was in the reigns, first of Sesosis, then of Amasis, and finally of Ptolemy (third of the Macedonian dynasty), that the three earlier phoenixes flew to the city called Heliopolis with a great escort of common birds amazed at the novelty of their appearance. But while antiquity is obscure, between Ptolemy and Tiberius there were less than two hundred and fifty years: whence the belief has been held that this was a spurious phoenix, not originating on the soil of Arabia, and following none of the practices affirmed by ancient tradition. For — so the tale is told — when its sum of years is complete and death is drawing on, it builds a nest in its own country and sheds on it a procreative influence, from which springs a young one, whose first care on reaching maturity is to bury his sire. Nor is that task performed at random, but, after raising a weight of myrrh and proving it by a far flight, so soon as he is a match for his burden and the course before him, he lifts up his father's corpse, conveys him to the Altar of the Sun, and consigns him to the flames. — The details are uncertain and heightened by fable; but that the bird occasionally appears in Egypt is unquestioned. 13.58.  In the same year, the tree in the Comitium, known as the Ruminalis, which eight hundred and thirty years earlier had sheltered the infancy of Remus and Romulus, through the death of its boughs and the withering of its stem, reached a stage of decrepitude which was regarded as a portent, until it renewed its verdure in fresh shoots.
16. Tacitus, Histories, 4.84 (1st cent. CE - 2nd cent. CE)

4.84.  When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis.
17. Cassius Dio, Roman History, 58.27.1 (2nd cent. CE - 3rd cent. CE)

58.27.1.  And if Egyptian affairs touch Roman interests at all, it may be mentioned that the phoenix was seen that year. All these events were thought to foreshadow the death of Tiberius. Thrasyllus, indeed, did die at this very time, and the emperor himself died in the following spring, in the consulship of Gnaeus Proculus and Pontius Nigrinus.
18. Pausanias, Description of Greece, 8.46.1 (2nd cent. CE - 2nd cent. CE)

8.46.1. The ancient image of Athena Alea, and with it the tusks of the Calydonian boar, were carried away by the Roman emperor Augustus after his defeat of Antonius and his allies, among whom were all the Arcadians except the Mantineans.
19. Eusebius of Caesarea, Preparation For The Gospel, 9.17.8, 9.27.2 (3rd cent. CE - 4th cent. CE)

20. Papyri, Papyri Graecae Magicae, 4.210-4.215 (3rd cent. CE - 4th cent. CE)

21. Jerome, Commentaria In Danielem, 11.14 (5th cent. CE - 5th cent. CE)

22. Anon., 4 Ezra, 12, 11

23. Various, Anthologia Palatina, 9.233

24. Velleius Paterculus, Roman History, 2.45.5



Subjects of this text:

subject book bibliographic info
a roman amateur Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57
achilles Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 59
aemilius scaurus, m. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
agrippa, marcus vipsanius Bianchetti et al., Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition (2015) 220
altars Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
andromeda Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
animals Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
annales maximi, narrative placement of material in Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
anti-jewish (judaism) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
antiquitas Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
apocalypse\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 218
astrology Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
augustodunum Bianchetti et al., Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition (2015) 220
augustus, and the calydonian boars tusks Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
augustus Bianchetti et al., Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition (2015) 220
authentic versus copy, ignorance of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57
beneventum Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
britannicus, murder of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
brothers Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
celsus Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 239
charax Bianchetti et al., Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition (2015) 220
chios Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
city/-ies (polis), city of onias Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
conquers britain, displays hippocentaur Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
conquers britain, displays phoenix Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
cornelius valerianus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57, 210
death Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 59
diaspora Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
dionysus, sanctuary of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
egypt Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 59; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
elephants Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
eumenes, rhetor Bianchetti et al., Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition (2015) 220
eusebius Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 227
ficus ruminalis Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
flavian dynasty Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
fratricide Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
golden age Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 59
graeco-egyptian Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
graeco-roman Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
greek Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
hadrianus Pinheiro et al., Cultural Crossroads in the Ancient Novel (2018) 59
heaven\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 218
hellenistic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
hellenistic period Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
jaffa Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
jewish-hellenistic literature Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
joseph & aseneth Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
judaea Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
lentulus spinther, p. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
light Allison, 4 Baruch (2018) 324
maccabees/maccabean Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
military Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
mirabilia, and keepers of the wonders Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
miracula Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
myth Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
nero (emperor), murders committed by Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
onias community Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
onias temple Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
osiris Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
paul of tarsus\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 218
persia Bianchetti et al., Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition (2015) 220
phoenix Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
place, holy places Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 218
pliny the elder Bianchetti et al., Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition (2015) 220
priesthood Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
prodigies Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
ptolemaic Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
revelation\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 218
roman, period Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
roman Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298
romans/roman empire/rome Allison, 4 Baruch (2018) 324
rome, comitium Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
rome, horti caesaris Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
rome, temple of divus augustus, victoria in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57
septimius severus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
sitting (posture) Allison, 4 Baruch (2018) 324
space, spatial frames Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 218
stones, onyx Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
stones Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 210
symbolism Allison, 4 Baruch (2018) 324
syme, ronald Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
temple in jerusalem Allison, 4 Baruch (2018) 324
tiberius Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57, 210
tomb Allison, 4 Baruch (2018) 324
trees' Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230
tullius cicero, m., public versus private view of art Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57
verres, c., his mania for collecting Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 57
vespasian Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 230