Tiresias: The Ancient Mediterranean Religions Source Database

9458

Pliny The Elder, Natural History, 37.11

nan The next place among luxuries, although as yet it is fancied only by women, is held by amber. All the three substances now under discussion enjoy the same prestige as precious stones; but whereas there are proper reasons for this in the case of the two former substances, since rock-crystal vessels are used for cold drinks and myrrhine-ware for drinks both hot and cold, not even luxury has yet succeeded in inventing a justification for using amber., Here is an opportunity for exposing the falsehoods of the Greeks. I only ask my readers to endure these with patience since it is important for mankind just to know that not all that the Greeks have recounted deserves to be admired. The story how, when Phaethon was struck by the thunderbolt, his sisters through their grief were transformed into poplar trees, and how every year by the banks of the River Eridanus, which we call the Po, they shed tears of amber, known to the Greeks as 'electrum,' since they call the sun 'Elector' or 'the Shining One' — this story has been told by numerous poets, the first of whom, I believe, were Aeschylus, Philoxenus, Euripides, Nicander and Satyrus. Italy provides clear evidence that this story is false. More conscientious Greek writers have mentioned islands in the Adriatic named the Electrides, to which, they say, amber is carried along by the Po. It is quite certain, however, that no islands of this name ever existed there, and indeed that there are no islands so situated as to be within reach of anything carried downstream by the Po. Incidentally, Aeschylus says that the Eridanus is in Iberia — that is, in Spain — and that it is also called the Rhone, while Euripides and Apollonius, for their part, assert that the Rhone and the Po meet on the coast of the Adriatic. But such statements only make it easier to pardon their ignorance of amber when their ignorance of geography is so great. More cautious but equally misguided writers have described how on inaccessible rocks at the head of the Adriatic there stand trees which at the rising of the Dog-star shed this gum. Theophrastus states that amber is dug up in Liguria, while Chares states that Phaethon died in Ethiopia on an island the Greek name of which is the Isle of Ammon, and that here is his shrine and oracle, and here the source of amber. Philemon declares that it is a mineral which is dug up in two regions of Scythia, in one of which it is of a white, waxy colour and is called 'electrum,' while in the other it is tawny and known as 'snaliternicum.' Demonstratus calls amber 'lyncurium,' or 'lynx-urine,' and alleges that it is formed of the urine of the wild beasts known as lynxes, the males producing the kind that is tawny and fiery in colour, and the females, that which is fainter and light in colour. According to him, others call it 'langurium' and state that the beasts, which live in Italy, are 'languri.' Zenothemis calls the same beasts 'langes' and assigns them a habitat on the banks of the Po, while Sudines writes that a tree which produces amber in Liguria is called 'lynx.' Metrodorus also holds the same opinion. Sotacus believes that it flows from crags in Britain called the Electrides. Pytheas speaks of an estuary of the Ocean named Metuonis and extending for 750 miles, the shores of which are inhabited by a German tribe, the Guiones. From here it is a day's sail to the Isle of Abalus, to which, he states, amber is carried in spring by currents, being an excretion consisting of solidified brine. He adds that the inhabitants of the region use it as fuel instead of wood and sell it to the neighbouring Teutones. His belief is shared by Timaeus, who, however, calls the island Basilia. Philemon denies the suggestion that amber gives off a flame. Nicias insists on explaining amber as moisture from the sun's rays, as follows: he maintains that as the sun sets in the west its rays fall more powerfully upon the earth and leave there a thick exudation, which is later cast ashore in Germany by the tides of the Ocean. He mentions that amber is formed similarly in Egypt, where it is called 'sacal,' as well as in India, where the inhabitants find it more agreeable even than frankincense; and that in Syria the women make whorls of it and call it 'harpax,' or 'the snatcher,' because it picks up leaves, straws and the fringes of garments. Theochrestus holds that it is washed up on the capes of the Pyrenees by the Ocean in turmoil, a view which is shared by Xenocrates, the most recent writer on the subject, who is still living. Asarubas records that near the Atlantic is a Lake Cephisis, called by the Moors Electrum, which, when thoroughly heated by the sun, produces from its mud amber that floats upon the surface of its waters. Mnaseas speaks of a district in Africa called Sikyon and of a River Crathis flowing into the Ocean from a lake, on the shores of which live the birds known as Meleager's Daughters or Penelope Birds. Here amber is formed in the manner described above. Theomenes tells us that close to the Greater Syrtes is the Garden of the Hesperides and a pool called Electrum, where there are poplar trees from the tops of which amber falls into the pool, and is gathered by the daughters of Hesperus. Ctesias states that in India there is a River Hypobarus, a name which indicates that it is the bringer of all blessings. It flows from the north into the eastern Ocean near a thickly wooded mountain, the trees of which produce amber. These trees are called 'psitthacorae,' a word which means 'luscious sweetness.' Mithridates writes that off the coast of Carmania there is an island called Serita covered with a kind of cedar, from which amber flows down on to the rocks. Xenocrates asserts that amber in Italy is known not only as 'sucinum,' but also as 'thium'; and in Scythia as 'sacrium,' for there too it is found. He states that others suppose that it is produced from mud in Numidia. But all these authors are surpassed by the tragic poet Sophocles, and this greatly surprises me seeing that his tragedy is so serious and, moreover, his personal reputation in general stands so high, thanks to his noble Athenian lineage, his public achievements and his leadership of an army. Sophocles tells us how amber is formed in the lands beyond India from the tears shed for Meleager by the birds known as Meleager's Daughters. Is it not amazing that he should have held this belief or have hoped to persuade others to accept it? Can one imagine, one wonders, a mind so childish and naive as to believe in birds that weep every year or that shed such large tears or that once migrated from Greece, where Meleager died, to the Indies to mourn for him? Well then, are there not many other equally fabulous stories told by the poets? Yes; but that anyone should seriously tell such a story regarding such a substance as this, a substance that every day of our lives is imported and floods the market and so confutes the liar, is a gross insult to man's intelligence and an insufferable abuse of our freedom to utter falsehoods., It is well established that amber is a product of islands in the Northern Ocean, that it is known to the Germans as 'glaesum' and that, as a result, one of these islands, the native name of which is Austeravia, was nicknamed by our troops Glaesaria, or Amber Island, when Caesar Germanicus was conducting operations there with his naval squadrons. To resume, amber is formed of a liquid seeping from the interior of a species of pine, just as the gum in a cherry tree or the resin in a pine bursts forth when the liquid is excessively abundant. The exudation is hardened by frost or perhaps by moderate heat, or else by the sea, after a spring tide has carded off the pieces from the islands. At all events, the amber is washed up on the shores of the mainland, being swept along so easily that it seems to hover in the water without settling on the seabed. Even our forebears believed it to be a 'sucus,' or exudation, from a tree, and so named it 'sucinum.' That the tree to which it belongs is a species of pine is shown by the fact that it smells like a pine when it is rubbed, and burns like a pine torch, with the same strongly scented smoke, when it is kindled. It is conveyed by the Germans mostly into the province of Pannonia. From there it was first brought into prominence by the Veneti, known to the Greeks as the Enetoi, who are close neighbours of the Pannonians and live around the Adriatic. The reason for the story associated with the River Po is quite clear, for even today the peasant women of Transpadane Gaul wear pieces of amber as necklaces, chiefly as an adornment, but also because of its medicinal properties. Amber, indeed, is supposed to be a prophylactic against tonsillitis and other affections of the pharynx, for the water near the Alps has properties that harm the human throat in various ways. The distance from Carnuntum in Pannonia to the coasts of Germany from which amber is brought to us is some 600 miles, a fact which has been confirmed only recently. There is still living a Roman knight who was commissioned to procure amber by Julianus when the latter was in charge of a display of gladiators given by the Emperor Nero. This knight traversed both the trade-route and the coasts, and brought back so plentiful a supply that the nets used for keeping the beasts away from the parapet of the amphitheatre were knotted with pieces of amber. Moreover, the arms, biers and all the equipment used on one day, the display on each day being varied, had amber fittings. The heaviest lump that was brought by the knight to Rome weighed 13 pounds. It is certain that amber is to be found also in India. Archelaus, who was king of Cappadocia, relates that it is brought from India in the rough state with pine bark adhering to it, and that it is dressed by being boiled in the fat of a sucking-pig. That amber originates as a liquid exudation is shown by the presence of certain objects, such as ants, gnats and lizards, that are visible inside it. These must certainly have stuck to the fresh sap and have remained trapped inside it as it hardened.

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

15 results
1. Cicero, In Verrem, 2.4.98 (2nd cent. BCE - 1st cent. BCE)
2. 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.
3. Catullus, Poems, 11 (1st cent. BCE - 1st cent. BCE)
4. Lucretius Carus, On The Nature of Things, 1.1-1.27 (1st cent. BCE - 1st cent. BCE)
5. Ovid, Ars Amatoria, 1.217-1.228 (1st cent. BCE - 1st cent. CE)
6. Ovid, Tristia, 3.1.61 (1st cent. BCE - 1st cent. CE)
7. Propertius, Elegies, 2.31.3-2.31.8 (1st cent. BCE
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, 36.13-36.14, 36.24-36.25, 36.32, 37.14 (1st cent. CE - 1st cent. CE)
11. Suetonius, Iulius, 49 (1st cent. CE - 2nd cent. CE)
12. Suetonius, Nero, 32.4 (1st cent. CE - 2nd cent. CE)
13. Tacitus, Agricola, 6.5 (1st cent. CE - 2nd cent. CE)
14. Pausanias, Description of Greece, 9.27.2-9.27.4 (2nd cent. CE - 2nd cent. CE) 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. 9.27.3. 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. 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.
15. Velleius Paterculus, Roman History, 2.81.3

Subjects of this text:

subject	book bibliographic info
aegyptus, sons of	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
aemilius scaurus, m.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55, 238
aeneas, and dido	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
alexander the great, his lamp stand	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
antony, marc, plunders greek shrines	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
archermos	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
artemis, in temple of apollo palatinus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
athena	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
athenis	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
augustus, and alexander the great	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
augustus, and apollo	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
augustus, and the palatine	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
augustus, repatriates art works	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
avianius evander, c.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
beneficium	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
britain, and julius caesar	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
bupalos	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
caligula, appropriates praxiteles eros	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
callimachus	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
carthage, and restoration of cultural property	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
cephisodotus, works in temple of apollo palatinus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
cleopatra, gilded statue in temple of venus genetrix	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
cleopatra, her pearl earrings	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
collecting (in ancient world)	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
conquers britain, repatriates praxiteles eros	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
corinth	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
cornelius scipio aemilianus, p., repatriates art works to sicily	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
crinagoras of mytilene	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
dactyliotheca, and caesar	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
dactyliotheca, in the temple of apollo palatinus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
dactyliotheca	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55, 238
danaos	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
dido	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
egypt, and julius caesar	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
ekphrasis	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
epigram, and gems	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
epigram	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
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
gem	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
greece, nero loots	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
hera, her shrine at the imbrasus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
hercules	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
jerusalem, temple of	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
julius agricola, cn.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
julius caesar, c., affair with king nicomedes of bithynia	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
julius caesar, c., and cleopatra	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
julius caesar, c., descended from venus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
julius caesar, c., public collection in temple of venus genetrix	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
julius caesar, c.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
latona	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
lucretius	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
luxury	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
marcellus, marcus claudius	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
martial, marcus valerius martialis	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
mithridates, his dactyliotheca	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55, 238
mummius achaicus, l.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
myron, works on palatine	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
myron	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
nan, anacreon	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
nan, palatine temple of	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
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
pearls	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
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
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
pompeii, house of lucretius fronto	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
pompeius, sex., defeated at naulochus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
pompey the great, collects gems	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55, 238
praxiteles, eros	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
rome, arch of octavius	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
rome, capitoline hill	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
rome, forum of julius caesar, its collection	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
rome, forum of julius caesar	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
rome, temple of apollo palatinus, portico of the danaids	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
rome, temple of apollo palatinus, triad represented on sorrento base	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
rome, temple of apollo palatinus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
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 venus genetrix, its collection	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
rufinus, epigrammatist	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
scopas, works in temple of apollo palatinus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
sicily, cultural property restored to	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
skeleton	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
soothsayers and seers, roman mockery of'	Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 178
stones, gems	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
tacitus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
textuality	Rohland, Carpe Diem: The Poetics of Presence in Greek and Latin Literature (2022) 165
timotheus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 238
trojans, and caesar	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
tullius cicero, m., on scipio aemilianus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55
valerius catullus, c.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
vergil	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 229
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
zeus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 55