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Tiresias: The Ancient Mediterranean Religions Source Database



9468
Plutarch, Aemilius Paulus, 33


nanOn the third day, as soon as it was morning, trumpeters led the way, sounding out no marching or processional strain, but such a one as the Romans use to rouse themselves to battle.,After these there were led along a hundred and twenty stall-fed oxen with gilded horns, bedecked with fillets and garlands. Those who led these victims to the sacrifice were young men wearing aprons with handsome borders, and boys attended them carrying gold and silver vessels of libation.,Next, after these, came the carriers of the coined gold, which, like the silver, was portioned out into vessels containing three talents; and the number of these vessels was eighty lacking three.,After these followed the bearers of the consecrated bowl, which Aemilius had caused to be made of ten talents of gold and adorned with precious stones, and then those who displayed the bowls known as Antigonids and Seleucids and Theracleian, These last were named from a famous Corinthian artist. together with all the gold plate of Perseus’s table.,These were followed by the chariot of Perseus, which bore his arms, and his diadem lying upon his arms.,Then, at a little interval, came the children of the king, led along as slaves, and with them a throng of foster-parents, teachers, and tutors, all in tears, stretching out their own hands to the spectators and teaching the children to beg and supplicate.,There were two boys, and one girl, and they were not very conscious of the magnitude of their evils because of their tender age;,wherefore they evoked even more pity in view of the time when their unconsciousness would cease, so that Perseus walked along almost unheeded, while the Romans, moved by compassion, kept their eyes upon the children, and many of them shed tears, and for all of them the pleasure of the spectacle was mingled with pain, until the children had passed by.


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

12 results
1. Cicero, On Divination, 1.33 (2nd cent. BCE - 1st cent. BCE)

1.33. Cotem autem illam et novaculam defossam in comitio supraque inpositum puteal accepimus. Negemus omnia, comburamus annales, ficta haec esse dicamus, quidvis denique potius quam deos res humanas curare fateamur; quid? quod scriptum apud te est de Ti. Graccho, nonne et augurum et haruspicum conprobat disciplinam? qui cum tabernaculum vitio cepisset inprudens, quod inauspicato pomerium transgressus esset, comitia consulibus rogandis habuit. Nota res est et a te ipso mandata monumentis. Sed et ipse augur Ti. Gracchus auspiciorum auctoritatem confessione errati sui conprobavit, et haruspicum disciplinae magna accessit auctoritas, qui recentibus comitiis in senatum introducti negaverunt iustum comitiorum rogatorem fuisse. 1.33. Moreover, according to tradition, the whetstone and razor were buried in the comitium and a stone curbing placed over them.Let us declare this story wholly false; let us burn the chronicles that contain it; let us call it a myth and admit almost anything you please rather than the fact that the gods have any concern in human affairs. But look at this: does not the story about Tiberius Gracchus found in your own writings acknowledge that augury and soothsaying are arts? He, having placed his tabernaculum, unwittingly violated augural law by crossing the pomerium before completing the auspices; nevertheless he held the consular election. The fact is well known to you since you have recorded it. Besides, Tiberius Gracchus, who was himself an augur, confirmed the authority of auspices by confessing his error; and the soothsayers, too, greatly enhanced the reputation of their calling, when brought into the Senate immediately after the election, by declaring that the election supervisor had acted without authority. [18]
2. Cicero, Pro Caelio, 18 (2nd cent. BCE - 1st cent. BCE)

3. Dionysius of Halycarnassus, Roman Antiquities, 3.71.5, 4.40.7 (1st cent. BCE - 1st cent. BCE)

3.71.5.  All the others who beheld this wonderful and incredible feat cried out in their astonishment; and Tarquinius, ashamed of having made this trial of the man's skill and desiring to atone for his unseemly reproaches, resolved to win back the goodwill of Nevius himself, seeing in him one favoured above all men by the gods. Among many other instances of kindness by which he won him over, he caused a bronze statue of him to be made and set up in the Forum to perpetuate his memory with posterity. This statue still remained down to my time, standing in front of the senate-house near the sacred fig-tree; it was shorter than a man of average stature and the head was covered with the mantle. At a small distance from the statue both the whetstone and the razor are said to be buried in the earth under a certain altar. The place is called a well by the Romans. Such then, is the account given of this augur. 4.40.7.  And it was made clear by another prodigy that this man was dear to the gods; in consequence of which that fabulous and incredible opinion I have already mentioned concerning his birth also came to be regarded by many as true. For in the temple of Fortune which he himself had built there stood a gilded wooden statue of Tullius, and when a conflagration occurred and everything else was destroyed, this statue alone remained uninjured by the flames. And even to this day, although the temple itself and all the objects in it, which were restored to their formed condition after the fire, are obviously the products of modern art, the statue, as aforetime, is of ancient workmanship; for it still remains an object of veneration by the Romans. Concerning Tullius these are all the facts that have been handed down to us.
4. Livy, History, 1.36.5, 5.21.1-5.21.4, 5.22.4, 5.22.6-5.22.8, 6.4.2, 6.29.8-6.29.10, 45.40 (1st cent. BCE - 1st cent. BCE)

5. Ovid, Fasti, 6.613-6.626 (1st cent. BCE - 1st cent. CE)

6.613. Yet she still dared to visit her father’s temple 6.614. His monument: what I tell is strange but true. 6.615. There was a statue enthroned, an image of Servius: 6.616. They say it put a hand to its eyes 6.617. And a voice was heard: ‘Hide my face 6.618. Lest it view my own wicked daughter.’ 6.619. It was veiled by cloth, Fortune refused to let the robe 6.620. Be removed, and she herself spoke from her temple: 6.621. ‘The day when Servius’ face is next revealed 6.622. Will be a day when shame is cast aside.’ 6.623. Women, beware of touching the forbidden cloth 6.624. (It’s sufficient to utter prayers in solemn tones) 6.625. And let him who was the City’s seventh king 6.626. Keep his head covered, forever, by this veil.
6. Pliny The Elder, Natural History, 8.197, 15.77, 34.64, 36.163 (1st cent. CE - 1st cent. CE)

7. Plutarch, Aemilius Paulus, 34, 32 (1st cent. CE - 2nd cent. CE)

8. Plutarch, Alexander The Great, 16.7 (1st cent. CE - 2nd cent. CE)

16.7. But he, influenced by anger more than by reason, charged foremost upon them and lost his horse, which was smitten through the ribs with a sword (it was not Bucephalas, but another); and most of the Macedonians who were slain or wounded fought or fell there, since they came to close quarters with men who knew how to fight and were desperate. of the Barbarians, we are told, twenty thousand footmen fell, and twenty-five hundred horsemen. Diodorus ( xvii. 21, 6 ) says that more than ten thousand Persian footmen fell, and not less than two thousand horsemen; while over twenty thousand were taken prisoners. But on Alexander’s side, Aristobulus says there were thirty-four dead in all, of whom nine were footmen.
9. Tacitus, Annals, 14.12, 15.72 (1st cent. CE - 2nd cent. CE)

14.12.  However, with a notable spirit of emulation among the magnates, decrees were drawn up: thanksgivings were to be held at all appropriate shrines; the festival of Minerva, on which the conspiracy had been brought to light, was to be celebrated with annual games; a golden statue of the goddess, with an effigy of the emperor by her side, was to be erected in the curia, and Agrippina's birthday included among the inauspicious dates. Earlier sycophancies Thrasea Paetus had usually allowed to pass, either in silence or with a curt assent: this time he walked out of the senate, creating a source of danger for himself, but implanting no germ of independence in his colleagues. Portents, also, frequent and futile made their appearance: a woman gave birth to a serpent, another was killed by a thunderbolt in the embraces of her husband; the sun, again, was suddenly obscured, and the fourteen regions of the capital were struck by lightning — events which so little marked the concern of the gods that Nero continued for years to come his empire and his crimes. However, to aggravate the feeling against his mother, and to furnish evidence that his own mildness had increased with her removal, he restored to their native soil two women of high rank, Junia and Calpurnia, along with the ex-praetors Valerius Capito and Licinius Gabolus — all of them formerly banished by Agrippina. He sanctioned the return, even, of the ashes of Lollia Paulina, and the erection of a tomb: Iturius and Calvisius, whom he had himself relegated some little while before, he now released from the penalty. As to Silana, she had died a natural death at Tarentum, to which she had retraced her way, when Agrippina, by whose enmity she had fallen, was beginning to totter or to relent.
10. Valerius Maximus, Memorable Deeds And Sayings, 1.8.11 (1st cent. CE - 1st cent. CE)

11. Cassius Dio, Roman History, 55.8.4, 58.7.2 (2nd cent. CE - 3rd cent. CE)

55.8.4.  The Diribitorium was the largest building under a single roof ever constructed; indeed, now that the whole covering has been destroyed, the edifice is wide open to the sky, since it could not be put together again. Agrippa had left it still in process of construction, and it was completed at this time. The portico in the Campus, however, which was being built by Polla, Agrippa's sister, who also adorned the race-courses, was not yet finished. 58.7.2.  (for he was wont to include himself in such sacrifices), a rope was discovered coiled about the neck of the statue. Again, there was the behaviour of a statue of Fortune, which had belonged, they say, to Tullius, one of the former kings of Rome, but was at this time kept by Sejanus at his house and was a source of great pride to him:
12. Velleius Paterculus, Roman History, 1.11.3-1.11.5



Subjects of this text:

subject book bibliographic info
aemilius paullus, m., triumph Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 41
aemilius paulus Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
aesthetic formations, sensational aesthetics Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
agrippina the younger, nero murders Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
alexander the great Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 41
animals, odour of Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
animals, sound of Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
caecilia, gaia Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 41
caecilius metellus macedonicus, q. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 41
clothes, ritual Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
colour Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
etruscans Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
evander, king Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
evocatio Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
furius camillus, m. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
gods Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
herculaneum Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 41
incense Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
juno, of veii Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
jupiter, capitolinus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
jupiter, imperator Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
livy Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
lysippus, and alexander the great Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 41
lysippus, his granicus group Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 41
marcus aurelius Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
minerva Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
mummius achaicus, l. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 41
music Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
musical instruments, trumpets Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
perseus, king of macedon Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
perseus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 41
pietas Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
plutarch, aemilius paulus Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
praeneste Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
procession Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
quinctius cincinnatus, t. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
rome, popular venue for display Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
rome, portico of metellus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 41
rome, temple of divus augustus, victoria in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34, 41
rome, temple of juno on the aventine Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
rome, temple of juno regina Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 41
rome, temple of jupiter stator Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 41
senses, as ritual fragrance Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
senses, in processions Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
senses, of animals Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
senses, of bodies Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
senses, of incense Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
senses, sensorium/sensory order Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
senses, sensory experience Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
senses, sight/vision/visual perception Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
sutrium Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
tanaquil Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 41
tarquin the proud, builds the temple of jupiter capitolinus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
taste, sense of Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
theatre Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
titus Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
touch Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
triumph' Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
triumph (roman ceremony) Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127
tullius cicero, m., and the pro caelio Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 34
vespasian Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 127