Tiresias: The Ancient Mediterranean Religions Source Database

9645

Polybius, Histories, 6.53-6.54
nan 1.  Whenever any illustrious man dies, he is carried at his funeral into the forum to the so‑called rostra, sometimes conspicuous in an upright posture and more rarely reclined.,2.  Here with all the people standing round, a grown-up son, if he has left one who happens to be present, or if not some other relative mounts the rostra and discourses on the virtues and success­ful achievements of the dead.,3.  As a consequence the multitude and not only those who had a part in these achievements, but those also who had none, when the facts are recalled to their minds and brought before their eyes, are moved to such sympathy that the loss seems to be not confined to the mourners, but a public one affecting the whole people.,4.  Next after the interment and the performance of the usual ceremonies, they place the image of the departed in the most conspicuous position in the house, enclosed in a wooden shrine.,5.  This image is a mask reproducing with remarkable fidelity both the features and complexion of the deceased.,6.  On the occasion of public sacrifices they display these images, and decorate them with much care, and when any distinguished member of the family dies they take them to the funeral, putting them on men who seem to them to bear the closest resemblance to the original in stature and carriage.,7.  These representatives wear togas, with a purple border if the deceased was a consul or praetor, whole purple if he was a censor, and embroidered with gold if he had celebrated a triumph or achieved anything similar.,8.  They all ride in chariots preceded by the fasces, axes, and other insignia by which the different magistrates are wont to be accompanied according to the respective dignity of the offices of state held by each during his life;,9.  and when they arrive at the rostra they all seat themselves in a row on ivory chairs. There could not easily be a more ennobling spectacle for a young man who aspires to fame and virtue.,10.  For who would not be inspired by the sight of the images of men renowned for their excellence, all together and as if alive and breathing? What spectacle could be more glorious than this?
nan 1.  Besides, he who makes the oration over the man about to be buried, when he has finished speaking of him recounts the successes and exploits of the rest whose images are present, beginning with the most ancient.,2.  By this means, by this constant renewal of the good report of brave men, the celebrity of those who performed noble deeds is rendered immortal, while at the same time the fame of those who did good service to their country becomes known to the people and a heritage for future generations.,3.  But the most important result is that young men are thus inspired to endure every suffering for public welfare in the hope of winning the glory that attends on brave men.,4.  What I say is confirmed by the facts. For many Romans have voluntarily engaged in single combat in order to decide a battle, not a few have faced certain death, some in war to save the lives of the rest, and others in peace to save the republic.,5.  Some even when in office have put their own sons to death contrary to every law or custom, setting a higher value on the interest of their country than on the ties of nature that bound them to their nearest and dearest.,6.  Many such stories about many men are related in Roman history, but one told of a certain person will suffice for the present as an example and as a confirmation of what I say.

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

31 results
1. Hebrew Bible, Numbers, 19.14-19.15 (9th cent. BCE - 3rd cent. BCE) 19.14. זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃ 19.15. וְכֹל כְּלִי פָתוּחַ אֲשֶׁר אֵין־צָמִיד פָּתִיל עָלָיו טָמֵא הוּא׃ 19.14. This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days." 19.15. And every open vessel, which hath no covering close-bound upon it, is unclean."
2. Homer, Odyssey, 8.83-8.88 (8th cent. BCE - 7th cent. BCE)
3. Thucydides, The History of The Peloponnesian War, 2.43 (5th cent. BCE - 4th cent. BCE)
4. Cicero, De Finibus, 5.2, 5.6 (2nd cent. BCE - 1st cent. BCE) 5.2.  Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I can't say; but one's emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality. 5.6.  "Well, Cicero," said Piso, "these enthusiasms befit a young man of parts, if they lead him to copy the example of the great. If they only stimulate antiquarian curiosity, they are mere dilettantism. But we all of us exhort you — though I hope it is a case of spurring a willing steed — to resolve to imitate your heroes as well as to know about them." "He is practising your precepts already, Piso," said I, "as you are aware; but all the same thank you for encouraging him." "Well," said Piso, with his usual amiability, "let us all join forces to promote the lad's improvement; and especially let us try to make him spare some of his interest for philosophy, either so as to follow the example of yourself for whom he has such an affection, or in order to be better equipped for the very study to which he is devoted. But, Lucius," he asked, "do you need our urging, or have you a natural leaning of your own towards philosophy? You are keeping Antiochus's lectures, and seem to me to be a pretty attentive pupil." "I try to be," replied Lucius with a timid or rather a modest air; "but have you heard any lectures on Carneades lately? He attracts me immensely; but Antiochus calls me in the other direction; and there is no other lecturer to go to.
5. Cicero, On The Ends of Good And Evil, 5.2, 5.6 (2nd cent. BCE - 1st cent. BCE) 5.2. tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina. 5.6. Tum Piso: Atqui, Cicero, inquit, ista studia, si ad imitandos summos viros spectant, ingeniosorum sunt; sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. te autem hortamur omnes, currentem quidem, ut spero, ut eos, quos novisse vis, imitari etiam velis. Hic ego: Etsi facit hic quidem, inquam, Piso, ut vides, ea, quae praecipis, tamen mihi grata hortatio tua est. Tum ille amicissime, ut solebat: Nos vero, inquit, omnes omnia ad huius adolescentiam conferamus, in primisque ut aliquid suorum studiorum philosophiae quoque impertiat, vel ut te imitetur, quem amat, vel ut illud ipsum, quod studet, facere possit ornatius. sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? mihi quidem Antiochum, quem audis, satis belle videris attendere. Tum ille timide vel potius verecunde: Facio, inquit, equidem, sed audistine modo de Carneade? rapior illuc, revocat autem Antiochus, nec est praeterea, quem audiamus. 5.2.  Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I can't say; but one's emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality. 5.6.  "Well, Cicero," said Piso, "these enthusiasms befit a young man of parts, if they lead him to copy the example of the great. If they only stimulate antiquarian curiosity, they are mere dilettantism. But we all of us exhort you — though I hope it is a case of spurring a willing steed — to resolve to imitate your heroes as well as to know about them." "He is practising your precepts already, Piso," said I, "as you are aware; but all the same thank you for encouraging him." "Well," said Piso, with his usual amiability, "let us all join forces to promote the lad's improvement; and especially let us try to make him spare some of his interest for philosophy, either so as to follow the example of yourself for whom he has such an affection, or in order to be better equipped for the very study to which he is devoted. But, Lucius," he asked, "do you need our urging, or have you a natural leaning of your own towards philosophy? You are keeping Antiochus's lectures, and seem to me to be a pretty attentive pupil." "I try to be," replied Lucius with a timid or rather a modest air; "but have you heard any lectures on Carneades lately? He attracts me immensely; but Antiochus calls me in the other direction; and there is no other lecturer to go to.
6. Cicero, On Laws, 2.55 (2nd cent. BCE - 1st cent. BCE)
7. Cicero, De Oratore, 2.357 (2nd cent. BCE - 1st cent. BCE) 2.357. verum tamen neque tam acri memoria fere quisquam est, ut, non dispositis notatisque rebus, ordinem verborum omnium aut sententiarum complectatur, neque vero tam hebeti, ut nihil hac consuetudine et exercitatione adiuvetur. Vidit enim hoc prudenter sive Simonides sive alius quis invenit, ea maxime animis effingi nostris, quae essent a sensu tradita atque impressa; acerrimum autem ex omnibus nostris sensibus esse sensum videndi; qua re facillime animo teneri posse ea, quae perciperentur auribus aut cogitatione, si etiam commendatione oculorum animis traderentur; ut res caecas et ab aspectus iudicio remotas conformatio quaedam et imago et figura ita notaret, ut ea, quae cogitando complecti vix possemus, intuendo quasi teneremus.
8. Cicero, In Verrem, 2.4.79 (2nd cent. BCE - 1st cent. BCE)
9. Cicero, Philippicae, 2.69 (2nd cent. BCE - 1st cent. BCE)
10. Polybius, Histories, 6.53.1, 6.53.5-6.53.8, 6.53.10, 6.54-6.55, 6.54.2, 6.56.9 (2nd cent. BCE - 2nd cent. BCE) 6.53.1.  Whenever any illustrious man dies, he is carried at his funeral into the forum to the so‑called rostra, sometimes conspicuous in an upright posture and more rarely reclined. 6.53.5.  This image is a mask reproducing with remarkable fidelity both the features and complexion of the deceased. 6.53.6.  On the occasion of public sacrifices they display these images, and decorate them with much care, and when any distinguished member of the family dies they take them to the funeral, putting them on men who seem to them to bear the closest resemblance to the original in stature and carriage. 6.53.7.  These representatives wear togas, with a purple border if the deceased was a consul or praetor, whole purple if he was a censor, and embroidered with gold if he had celebrated a triumph or achieved anything similar. 6.53.8.  They all ride in chariots preceded by the fasces, axes, and other insignia by which the different magistrates are wont to be accompanied according to the respective dignity of the offices of state held by each during his life; 6.53.10.  For who would not be inspired by the sight of the images of men renowned for their excellence, all together and as if alive and breathing? What spectacle could be more glorious than this? 6.54. 1.  Besides, he who makes the oration over the man about to be buried, when he has finished speaking of him recounts the successes and exploits of the rest whose images are present, beginning with the most ancient.,2.  By this means, by this constant renewal of the good report of brave men, the celebrity of those who performed noble deeds is rendered immortal, while at the same time the fame of those who did good service to their country becomes known to the people and a heritage for future generations.,3.  But the most important result is that young men are thus inspired to endure every suffering for public welfare in the hope of winning the glory that attends on brave men.,4.  What I say is confirmed by the facts. For many Romans have voluntarily engaged in single combat in order to decide a battle, not a few have faced certain death, some in war to save the lives of the rest, and others in peace to save the republic.,5.  Some even when in office have put their own sons to death contrary to every law or custom, setting a higher value on the interest of their country than on the ties of nature that bound them to their nearest and dearest.,6.  Many such stories about many men are related in Roman history, but one told of a certain person will suffice for the present as an example and as a confirmation of what I say. 6.54.2.  By this means, by this constant renewal of the good report of brave men, the celebrity of those who performed noble deeds is rendered immortal, while at the same time the fame of those who did good service to their country becomes known to the people and a heritage for future generations. 6.55. 1.  It is narrated that when Horatius Cocles was engaged in combat with two of the enemy at the far end of the bridge over the Tiber that lies in the front of the town, he saw large reinforcements coming up to help the enemy, and fearing lest they should force the passage and get into town, he turned round and called to those behind him to retire and cut the bridge with all speed.,2.  His order was obeyed, and while they were cutting the bridge, he stood to his ground receiving many wounds, and arrested the attack of the enemy who were less astonished at his physical strength than at his endurance and courage.,3.  The bridge once cut, the enemy were prevented from attacking; and Cocles, plunging into the river in full armour as he was, deliberately sacrificed his life, regarding the safety of his country and the glory which in future would attach to his name as of more importance than his present existence and the years of life which remained to him.,4.  Such, if I am not wrong, is the eager emulation of achieving noble deeds engendered in the Roman youth by their institutions. 6.56.9.  My own opinion at least is that they have adopted this course for the sake of the common people.
11. Anon., Rhetorica Ad Herennium, 3.16-3.17, 3.19-3.24 (1st cent. BCE - 1st cent. BCE) 3.16.  Since it is through the Arrangement that we set in order the topics we have invented so that there may be a definite place for each in the delivery, we must see how kind of method one should follow in the process of arranging. The kinds of Arrangement are two: one arising from the principles of rhetoric, the other accommodated to particular circumstances. Our Arrangement will be based on the principles of rhetoric when we observe instructions that I have set forth in Book I — to use the Introduction, Statement of Facts, Division, Proof, Refutation, and Conclusion, and in speaking to follow the order enjoined above. It is likewise on the principles of the art that we shall be basing our Arrangement, not only of the whole case throughout the discourse, but also of the individual arguments, according to Proposition, Reason, Proof of the Reason, Embellishment, and Résumé, as I have explained in Book II. 3.17.  This Arrangement, then, is twofold — one for the whole speech, and the other for the individual arguments — and is based upon the principles of rhetoric. But there is also another Arrangement, which, when we must depart from the order imposed by the rules of the art, is accommodated to circumstance in accordance with the speaker's judgement; for example, if we should begin our speech with the Statement of Facts, or with some very strong argument, or the reading of some documents; or if straightway after the Introduction we should use the Proof and then the Statement of Facts; or if we should make some other change of this kind in the order. But none of these changes ought to be made except when our cause demands them. For if the ears of the audience seem to have been deafened and their attention wearied by the wordiness of our adversaries, we can advantageously omit the Introduction, and begin the speech with either the Statement of Facts or some strong argument. Then, if it is advantageous — for it is not always necessary — one may recur to the idea intended for the Introduction.  If our cause seems to present so great a difficulty that no one can listen to the Introduction with patience, we shall begin with the Statement of Facts and then recur to the idea intended for the Introduction. If the Statement of Facts is not quite plausible, we shall begin with some strong argument. It is often necessary to employ such changes and transpositions when the cause itself obliges us to modify with art the Arrangement prescribed by the rules of the art. 3.19.  Many have said that the faculty of greatest use to the speaker and the most valuable for persuasion is Delivery. For my part, I should not readily say that any one of the five faculties is the most important; that an exceptionally great usefulness resides in the delivery I should boldly affirm. For skilful invention, elegant style, the artistic management of the parts comprising the case, and the careful memory of all these will be of no more value without delivery, than delivery alone and independent of these. Therefore, because no one has written carefully on this subject — all have thought it scarcely possible for voice, mien, and gesture to be lucidly described, as appertaining to our sense-experience — and because the mastery of delivery is a very important requisite for speaking, the whole subject, as I believe, deserves serious consideration. Delivery, then, includes Voice Quality and Physical Movement. Voice Quality has a certain character of its own, acquired by method and application. 3.20.  It has three aspects: Volume, Stability, and Flexibility. Vocal volume is primarily the gift of nature; cultivation augments it somewhat, but chiefly conserves it. Stability is primarily gained by cultivation; declamatory exercise augments it somewhat, but chiefly conserves it. Vocal flexibility — the ability in speaking to vary the intonations of the voice at pleasure — is primarily achieved by declamatory exercise. Thus with regard to vocal volume, and in a degree also to stability, since one is the gift of nature and the other is acquired by cultivation, it is pointless to give any other advice than that the method of cultivating the voice should be sought from those skilled in this art.  It seems, however, that I must discuss stability in the degree that it is conserved by a system of declamation, and also vocal flexibility (this is especially necessary to the speaker), because it too is acquired by the discipline of declamation. 3.21.  We can, then, in speaking conserve stability mainly by using for the Introduction a voice as calm and composed as possible. For the windpipe is injured if filled with a violent outburst of sound before it has been soothed by soft intonations. And it is appropriate to use rather long pauses — the voice is refreshed by respiration and the windpipe is rested by silence. We should also relax from continual use of the full voice and pass to the tone of conversation; for, as the result of changes, no one kind of tone is spent, and we are complete in the entire range. Again, we ought to avoid piercing exclamations, for a shock that wounds the windpipe is produced by shouting which is excessively sharp and shrill, and the brilliance of the voice is altogether used up by one outburst. Again, at the end of the speech it is proper to deliver long periods in one unbroken breath, for then the throat becomes warm, the windpipe is filled, and the voice, which has been used in a variety of tones, is restored to a kind of uniform and constant tone. How often must we be duly thankful to nature, as here! Indeed what we declare to be beneficial for conserving the voice applies also to agreeableness of delivery, and, as a result, what benefits our voice likewise finds favour in the hearer's taste. 3.22.  A useful thing for stability is a calm tone in the Introduction. What is more disagreeable than the full voice in the Introduction to a discourse? Pauses strengthen the voice. They also render the thoughts more clear-cut by separating them, and leave the hearer time to think. Relaxation from a continuous full tone conserves the voice, and the variety gives extreme pleasure to the hearer too, since now the conversational tone holds the attention and now the full voice rouses it. Sharp exclamation injures the voice and likewise jars the hearer, for it has about it something ignoble, suited rather to feminine outcry than to manly dignity in speaking. At the end of the speech a sustained flow is beneficial to the voice. And does not this, too, most vigorously stir the hearer at the Conclusion of the entire discourse? Since, then, the same means serve stability of the voice and agreeableness of delivery, my present discussion will have dealt with both at once, offering as it does the observations that have seemed appropriate on stability, and the related observations on agreeableness. The rest I shall set forth somewhat later, in its proper place. 3.23.  Now the flexibility of the voice, since it depends entirely on rhetorical rules, deserves our more careful consideration. The aspects of Flexibility are Conversational Tone, Tone of Debate, and Tone of Amplification. The Tone of Conversation is relaxed, and is closest to daily speech. The Tone of Debate is energetic, and is suited to both proof and refutation. The Tone of Amplification either rouses the hearer to wrath or moves him to pity. Conversational Tone comprises four kinds: the Dignified, The Explicative, the Narrative, and the Facetious. The Dignified, or Serious, Tone of Conversation is marked by some degree of impressiveness and by vocal restraint. The Explicative in a calm voice explains how something could or could not have been brought to pass. The Narrative sets forth events that have occurred or might have occurred. The Facetious can on the basis of some circumstance elicit a laugh which is modest and refined. In the Tone of Debate are distinguishable the Sustained and the Broken. The Sustained is full-voiced and accelerated delivery. The Broken Tone of Debate is punctuated repeatedly with short, intermittent pauses, and is vociferated sharply. 3.24.  The Tone of Amplification includes the Hortatory and the Pathetic. The Hortatory, by amplifying some fault, incites the hearer to indignation. The Pathetic, by amplifying misfortunes, wins the hearer over to pity. Since, then, vocal flexibility is divided into three tones, and these in turn subdivide into eight others, it appears that we must explain what delivery is appropriate to each of these eight subdivisions. (1) For the Dignified Conversational Tone it will be proper to use the full throat but the calmest and most subdued voice possible, yet not in such a fashion that we pass from the practice of the orator to that of the tragedian. (2) For the Explicative Conversational Tone one ought to use a rather thin-toned voice, and frequent pauses and intermissions, so that we seem by means of the delivery itself to implant and engrave in the hearer's mind the points we are making in our explanation. (3) For the Narrative Conversational Tone varied intonations are necessary, so that we seem to recount everything just as it took place. Our delivery will be somewhat rapid when we narrate what we wish to show was done vigorously, and it will be slower when we narrate something else done in leisurely fashion. Then, corresponding to the content of the words, we shall modify the delivery in all the kinds of tone, now to sharpness, now to kindness, or now to sadness, and now to gaiety. If in the Statement of Facts there occur any declarations, demands, replies, or exclamations of astonishment concerning the facts we are narrating, we shall give careful attention to expressing with the voice the feelings and thoughts of each personage.
12. Asconius Pedianus Quintus, In Milonianam, 32 (1st cent. BCE - 1st cent. CE)
13. Augustus, Res Gestae Divi Augusti, 35 (1st cent. BCE - 1st cent. CE)
14. Livy, History, 4.20.7 (1st cent. BCE - missingth cent. CE)
15. Sallust, Iugurtha, 4 (1st cent. BCE - 1st cent. BCE)
16. Dio Chrysostom, Orations, 31 (1st cent. CE - missingth cent. CE)
17. Josephus Flavius, Against Apion, 2.205 (1st cent. CE - 1st cent. CE) 2.205. 27. Our law hath also taken care of the decent burial of the dead, but without any extravagant expenses for their funerals, and without the erection of any illustrious monuments for them; but hath ordered that their nearest relations should perform their obsequies; and hath shown it to be regular, that all who pass by when any one is buried, should accompany the funeral, and join in the lamentation. It also ordains, that the house and its inhabitants should be purified after the funeral is over, that every one may thence learn to keep at a great distance from the thoughts of being pure, if he hath been once guilty of murder. /p
18. Lucan, Pharsalia, 3.290-3.292 (1st cent. CE - 1st cent. CE)
19. Pliny The Elder, Natural History, 34.80, 35.6-35.11, 35.51-35.52 (1st cent. CE - 1st cent. CE)
20. Plutarch, Mark Antony, 60.3 (1st cent. CE - 2nd cent. CE)
21. Quintilian, Institutes of Oratory, 11.2.20-11.2.21 (1st cent. CE - 1st cent. CE) 11.2.20.  These symbols are then arranged as follows. The first thought is placed, as it were, in the forecourt; the second, let us say, in the living-room; the remainder are placed in due order all round the impluvium and entrusted not merely to bedrooms and parlours, but even to the care of statues and the like. This done, as soon as the memory of the facts requires to be revived, all these places are visited in turn and the various deposits are demanded from their custodians, as the sight of each recalls the respective details. Consequently, however large the number of these which it is required to remember, all are linked one to the other like dancers hand in hand, and there can be no mistake since they what precedes to what follows, no trouble being required except the preliminary labour of committing the various points to memory. 11.2.21.  What I have spoken of as being done in a house, can equally well be done in connexion with public buildings, a long journey, the ramparts of a city, or even pictures. Or we may even imagine such places to ourselves. We require, therefore, places, real or imaginary, and images or symbols, which we must, of course, invent for ourselves. By images I mean the words by which we distinguish the things which we have to learn by heart: in fact, as Cicero says, we use "places like wax tablets and symbols in lieu of letters.
22. Quintilian, Institutio Oratoria, 11.2.21 (1st cent. CE - 1st cent. CE) 11.2.21.  What I have spoken of as being done in a house, can equally well be done in connexion with public buildings, a long journey, the ramparts of a city, or even pictures. Or we may even imagine such places to ourselves. We require, therefore, places, real or imaginary, and images or symbols, which we must, of course, invent for ourselves. By images I mean the words by which we distinguish the things which we have to learn by heart: in fact, as Cicero says, we use "places like wax tablets and symbols in lieu of letters.
23. Suetonius, Titus, 8.4 (1st cent. CE - 2nd cent. CE)
24. Tacitus, Agricola, 46 (1st cent. CE - 2nd cent. CE)
25. Tacitus, Annals, 1.8, 14.61 (1st cent. CE - 2nd cent. CE) 1.8.  The only business which he allowed to be discussed at the first meeting of the senate was the funeral of Augustus. The will, brought in by the Vestal Virgins, specified Tiberius and Livia as heirs, Livia to be adopted into the Julian family and the Augustan name. As legatees in the second degree he mentioned his grandchildren and great-grandchildren; in the third place, the prominent nobles — an ostentatious bid for the applause of posterity, as he detested most of them. His bequests were not above the ordinary civic scale, except that he left 43,500,000 sesterces to the nation and the populace, a thousand to every man in the praetorian guards, five hundred to each in the urban troops, and three hundred to all legionaries or members of the Roman cohorts. The question of the last honours was then debated. The two regarded as the most striking were due to Asinius Gallus and Lucius Arruntius — the former proposing that the funeral train should pass under a triumphal gateway; the latter, that the dead should be preceded by the titles of all laws which he had carried and the names of all peoples whom he had subdued. In addition, Valerius Messalla suggested that the oath of allegiance to Tiberius should be renewed annually. To a query from Tiberius, whether that expression of opinion came at his dictation, he retorted — it was the one form of flattery still left — that he had spoken of his own accord, and, when public interests were in question, he would (even at the risk of giving offence) use no man's judgment but his own. The senate clamoured for the body to be carried to the pyre on the shoulders of the Fathers. The Caesar, with haughty moderation, excused them from that duty, and warned the people by edict not to repeat the enthusiastic excesses which on a former day had marred the funeral of the deified Julius, by desiring Augustus to be cremated in the Forum rather than in the Field of Mars, his appointed resting-place. On the day of the ceremony, the troops were drawn up as though on guard, amid the jeers of those who had seen with their eyes, or whose fathers had declared to them, that day of still novel servitude and freedom disastrously re-wooed, when the killing of the dictator Caesar to some had seemed the worst, and to others the fairest, of high exploits:— "And now an aged prince, a veteran potentate, who had seen to it that not even his heirs should lack for means to coerce their country, must needs have military protection to ensure a peaceable burial! 14.61.  At once exulting crowds scaled the Capitol, and Heaven at last found itself blessed. They hurled down the effigies of Poppaea, they carried the statues of Octavia shoulder-high, strewed them with flowers, upraised them in the forum and the temples. Even the emperor's praises were essayed with vociferous loyalty. Already they were filling the Palace itself with their numbers and their cheers, when bands of soldiers emerged and scattered them in disorder with whipcuts and levelled weapons. All the changes effected by the outbreak were rectified, and the honours of Poppaea were reinstated. She herself, always cruel in her hatreds, and now rendered more so by her fear that either the violence of the multitude might break out in a fiercer storm or Nero follow the trend of popular feeling, threw herself at his knees:— "Her affairs," she said, "were not in a position in which she could fight for her marriage, though it was dearer to her than life: that life itself had been brought to the verge of destruction by those retainers and slaves of Octavia who had conferred on themselves the name of the people and dared in peace what would scarcely happen in war. Those arms had been lifted against the sovereign; only a leader had been lacking, and, once the movement had begun, a leader was easily come by, — the one thing necessary was an excursion from Campania, a personal visit to the capital by her whose distant nod evoked the storm! And apart from this, what was Poppaea's transgression? in what had she offended anyone? Or was the reason that she was on the point of giving an authentic heir to the hearth of the Caesars? Did the Roman nation prefer the progeny of an Egyptian flute-player to be introduced to the imperial throne? — In brief, if policy so demanded, then as an act of grace, but not of compulsion, let him send for the lady who owned him — or else take thought for his security! A deserved castigation and lenient remedies had allayed the first commotion; but let the mob once lose hope of seeing Octavia Nero's wife and they would soon provide her with a husband!
26. Cassius Dio, Roman History, 7473.17.3 (2nd cent. CE - 3rd cent. CE)
27. Pliny The Younger, Letters, 1.17, 8.6.14 (2nd cent. CE - 2nd cent. CE) 1.17. To Cornelius Titianus. Faith and loyalty are not yet extinct among men 0
28. Pliny The Younger, Letters, 1.17, 8.6.14 (2nd cent. CE - 2nd cent. CE) 1.17. To Cornelius Titianus. Faith and loyalty are not yet extinct among men 0
29. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 18a. ואין מברכין עליו ואין מזמנין עליו ופטור מקריאת שמע ומן התפלה ומן התפילין ומכל מצות האמורות בתורה ובשבת מיסב ואוכל בשר ושותה יין ומברך ומזמן ומברכין עליו ומזמנין עליו וחייב בכל המצות האמורות בתורה. רשב"ג אומר מתוך שנתחייב באלו נתחייב בכולן,וא"ר יוחנן מאי בינייהו תשמיש המטה איכא בינייהו,קתני מיהת פטור מקריאת שמע ומן התפלה ומן התפילין ומכל מצות האמורות בתורה אמר רב פפא תרגמא אמחזיר פניו ואוכל רב אשי אמר כיון שמוטל עליו לקוברו כמוטל לפניו דמי שנאמר (בראשית כג, ג) ויקם אברהם מעל פני מתו ונאמר ואקברה מתי מלפני כל זמן שמוטל עליו לקוברו כמוטל לפניו דמי,מתו אין אבל משמרו לא,והתניא המשמר את המת אע"פ שאינו מתו פטור מק"ש ומן התפלה ומן התפילין ומכל מצות האמורות בתורה משמרו אע"פ שאינו מתו מתו אע"פ שאינו משמרו,מתו ומשמרו אין אבל מהלך בבית הקברות לא והתניא לא יהלך אדם בבית הקברות ותפילין בראשו וספר תורה בזרועו וקורא ואם עושה כן עובר משום (משלי יז, ה) לועג לרש חרף עושהו,התם תוך ארבע [אמות] הוא דאסור חוץ לארבע אמות חייב דאמר מר מת תופס ד' אמות לק"ש הכא חוץ לד' אמות נמי פטור:,גופא המשמר את המת אע"פ שאינו מתו פטור מקריאת שמע ומן התפלה ומן התפילין ומכל מצות האמורות בתורה היו שנים זה משמר וזה קורא וזה משמר וזה קורא בן עזאי אומר היו באים בספינה מניחו בזוית זו ומתפללין שניהם בזוית אחרת,מאי בינייהו אמר רבינא חוששין לעכברים איכא בינייהו מר סבר חיישינן ומר סבר לא חיישינן:,ת"ר המוליך עצמות ממקום למקום הרי זה לא יתנם בדסקיא ויתנם על גבי חמור וירכב עליהם מפני שנוהג בהם מנהג בזיון ואם היה מתירא מפני נכרים ומפני לסטים מותר וכדרך שאמרו בעצמות כך אמרו בספר תורה,אהייא אילימא ארישא פשיטא מי גרע ספר תורה מעצמות אלא אסיפא:,אמר רחבה אמר רב יהודה כל הרואה המת ואינו מלוהו עובר משום לועג לרש חרף עושהו ואם הלוהו מה שכרו אמר רב אסי עליו הכתוב אומר (משלי יט, יז) מלוה ה' חונן דל (משלי יד, לא) ומכבדו חונן אביון:,רבי חייא ורבי יונתן הוו שקלי ואזלי בבית הקברות הוה קשדיא תכלתא דרבי יונתן אמר ליה רבי חייא דלייה כדי שלא יאמרו למחר באין אצלנו ועכשיו מחרפין אותנו,אמר ליה ומי ידעי כולי האי והא כתיב (קהלת ט, ה) והמתים אינם יודעים מאומה אמר ליה אם קרית לא שנית אם שנית לא שלשת אם שלשת לא פירשו לך (קהלת ט, ה) כי החיים יודעים שימותו אלו צדיקים שבמיתתן נקראו חיים שנאמר (שמואל ב כג, כ) ובניהו בן יהוידע בן איש חי רב פעלים מקבצאל הוא הכה את שני אריאל מואב והוא ירד והכה את הארי בתוך הבור ביום השלג 18a. bAndthere is no need for others bto recite a blessingbeforehand bon his behalf, nor do others invite himto join in Grace after Meals, as he cannot be a member of the quorum of three required to recite the formula. bHe is exempt from the recitation of iShema /i, fromthe iAmida bprayer and from phylacteries, and from all mitzvot mentioned in the Torah. On Shabbat,however, bhe reclinesat the meal as per his custom, band eats meat and drinks wine, and recites blessings andrecites the formula to binvitethe participants in the meal to join together in the Grace after Meals, band others may recite blessings on his behalf and invite himto join in Grace after Meals, band he is obligated in all mitzvot mentioned in the Torah. Rabban Shimon ben Gamliel says: Just as he is obligatedon Shabbat btofulfill bthesemitzvot associated with Shabbat meals, bhe is obligated tofulfill ballmitzvot., bRabbi Yoḥa said: What isthe practical difference bbetweenthe apparently identical statements of Rabban Shimon ben Gamliel and the first itanna /i? bThepractical difference bbetween them iswith regard to bconjugal relations.The first itannaholds that although there is no mourning on Shabbat, since refraining from addressing his wife’s conjugal rights would not be a public display of mourning, conjugal relations are prohibited. Rabban Shimon ben Gamliel holds that since there is no mourning on Shabbat, he must fulfill the mitzva of addressing his wife’s conjugal rights., bIn any event,the ibaraita bteachesthat bone is exempt from the recitation of iShema /i, fromthe iAmida bprayer and from phylacteries, and from all mitzvot mentioned in the Torah.This is an apparent contradiction of our mishna which states that one is exempt only when the deceased is laid before him. To resolve this contradiction, bRav Pappa said: Explainthe ibaraitaas applicable only to the particular case when bone turns his faceaway band eats,with the deceased laid out before him. In the other cases, when he is in a different room, he is obligated in all mitzvot. bRav Ashi says:The phrase: The deceased is laid out before him, is not to be taken literally, but rather, bsince it is incumbent upon him to bury the deceased,and he is not yet buried, it is bas if he is laid out before him, as it is stated: “And Abraham rose up from before his dead”(Genesis 23:3), bandwhen Abraham speaks with the Hittites, bit is stated: “So that I may bury my dead from before me”(Genesis 23:4). bAs long as it is incumbent upon him to bury him,it is bas he is laid out before him. /b,From the mishna one can infer that when bhis deceasedrelative is laid out before him, byes,he is exempt from mitzvot. bBut,if it is not his relative and he is only bwatching overthe deceased, bno,he is not exempt.,The Gemara challenges: bWasn’t it taughtin a ibaraita /i: bOne who watches over the deceased, even if it is not his deceasedrelative, bis exempt from the recitation of iShema /i, from prayer and from phylacteries, and from all mitzvot mentioned in the Torah?The Gemara responds that these two sources should not be understood as contradictory, but as complementary. In both the cases, he is exempt; where bone watches overthe deceased, bbut it is not his deceasedrelative, as well as the case where bit is his deceasedrelative, bbut he is not watching overthe deceased.,The Gemara further challenges: We concluded that, in both cases, if it is bhis deceasedrelative or if he was bwatching overthe unrelated deceased, bhe isexempt from mitzvot. bHowever, one walking in a cemetery is notexempt. bWasn’t it taughtexplicitly in a ibaraita /i: bOne may not walk in a cemetery with phylacteries on his head and a Torah scroll in his arm and readfrom it? bIf one does so he commitsa transgression bdue tothe verse: b“He who mocks the poor blasphemes his Creator”(Proverbs 17:5). As the deceased is incapable of fulfilling mitzvot, fulfilling a mitzva in his presence is seen as mocking him.,The Gemara answers: bThere,when one walks in a cemetery, bwithin four cubitsof a grave, bthat is prohibited.However, bbeyond four cubitsfrom a grave, bone is obligatedin prayer and phylacteries. bAs the Master said: The deceased occupies four cubitswith regard to the exemption from the brecitation of iShema /i.One who walks within four cubits of the deceased is exempt. bHere,however, in the case where it is either his deceased relative or he is watching over an unrelated deceased, bbeyond four cubits he is also exempt. /b,The Gemara discusses the bmatterof the ibaraita bitself.It was taught in the ibaraita /i: bOne who watches over the deceased, even though it is not his deadrelative, bis exempt from the recitation of iShema /i, fromthe iAmida bprayer and from phylacteries, and from all mitzvot mentioned in the Torah.The ibaraitacontinues: If btwoindividuals bwerewatching over the deceased, bthisone bwatches and thatone brecites iShema /i, and then bthatone bwatches and thisone brecites iShema /i. bBen Azzai says:If bthey were travelingwith the deceased bon a boat, theyare permitted bto setthe deceased bdown in this cornerof the boat band both pray in another cornerof the boat.,The Gemara asks: bWhat isthe practical difference bbetween thesetwo opinions? bRavina said:The practical difference bbetween them iswhether or not one need be bconcerned about miceeven inside the boat. bThefirst bSage holds that we are concernedabout mice everywhere, and it is therefore inappropriate to leave the deceased unguarded, even on a boat, lest he be eaten by mice. bTheother bSage,ben Azzai, bmaintains that we are not concerned about miceon a boat.,The Gemara discusses other issues concerning the dignity of the deceased. bThe Sages taught: One who transports bones from place to place may not place them in a saddlebag [ idisakaya /i] and place them on the donkey’s back and ride on them, asin doing so bhe treatsthe remains bdisgracefully. However, if he is afraid of gentilesor bhighwaymenand therefore must move quickly, bhe is permittedto do so. bAnd just as they said with regard to bones, so they said with regard to a Torah scroll. /b,With regard to this last statement, the Gemara asks: bTo whatsection of the ibaraitadoes the parallel to a Torah scroll refer? bIf you saythat this refers to bthe first clauseof the ibaraita /i, this is bobvious. Is a Torah scroll lessimportant bthan bonesof the dead? Certainly one may not treat a Torah disgracefully. Rather, this statement must refer bto the latter clauseof the ibaraita /i, that in a dangerous situation, one is permitted to ride on a Torah scroll as well., bRaḥava saidthat bRav Yehuda said: One who sees the deceasedtaken to burial band does not escort him has committed a transgression due tothe verse: b“He who mocks the poor blasphemes his Creator.” And if he does escort him, what is his reward? Rav Asi said: The verse says about him: “He who gives to the poor gives a loan to the Lord,and the Lord will repay him” (Proverbs 19:17), and: “He who oppresses the poor blasphemes his Creator, bbut he who is gracious to the poor honors Him”(Proverbs 14:31).,The Gemara relates that bRabbi Ḥiyya and Rabbi Yonatan were walking in a cemetery and the sky-blue stringof bRabbi Yonatan’sritual fringes bwas castto the ground and dragging across the graves. bRabbi Ḥiyya saidto him: bLift it, sothe dead bwill not say: Tomorrow,when their day comes, they will bcome tobe buried with bus, and nowthey are binsulting us. /b,Rabbi Yonatan bsaid to him: Dothe dead bknow so much? Isn’t it stated: “And the dead know nothing”(Ecclesiastes 9:5)? Rabbi Ḥiyya bsaid to him: If you readthe verse, byou did notread it ba second time, and if youread it ba second time, you did notread it ba third time, and if youread it ba third time, they did not explain it to youproperly. The meaning of the verse: “For the living know that they will die, and the dead know nothing and have no more reward, for their memory has been forgotten” (Ecclesiastes 9:5): bFor the living know that they will die, these are the righteous, who even in their death are called living.An allusion to this is bas it is stated: “And Benayahu, son of Yehoyada, son of a valiant man of Kabze’el, who had done mighty deeds, he smote the two altar-hearths of Moab; he went down also and slew a lion in the midst of a pit in time of snow”(II Samuel 23:20).
30. Epigraphy, Ae, 1972.174
31. Strabo, Geography, 14.1.14 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.

Subjects of this text:

subject	book bibliographic info
actors	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
agamemnon	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 128
age	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
agrippa	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49
antonius,m.	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 63
asinius pollio	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
athens	Jenkyns (2013), God, Space, and City in the Roman Imagination, 51; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
audiences,power of	Pandey (2018), The Poetics of Power in Augustan Rome, 246
augustus,building works	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49
augustus,forum of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49, 51
augustus,his funeral	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
augustus/octavian,as object of public gaze	Pandey (2018), The Poetics of Power in Augustan Rome, 246
augustus/octavian,as performer of a public image	Pandey (2018), The Poetics of Power in Augustan Rome, 246
augustus/octavian,death and will	Pandey (2018), The Poetics of Power in Augustan Rome, 246
augustus (roman emperor)	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
authentic versus copy,and pleasure	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
authorial intention	Pandey (2018), The Poetics of Power in Augustan Rome, 246
barberini togatus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
bowls,libation	Levison (2023), The Greek Life of Adam and Eve. 961
burial,abel,of	Levison (2023), The Greek Life of Adam and Eve. 961
burial,adam,of	Levison (2023), The Greek Life of Adam and Eve. 961
caecilius metellus,l.	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 63
capito,titinius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 51
catalogue of troops	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 128
censers	Levison (2023), The Greek Life of Adam and Eve. 961
censors	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
cicero,marcus tullius,triumphal ambitions	Jenkyns (2013), God, Space, and City in the Roman Imagination, 51
cicero,philippics	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 63
cicero,praise for cn. pompeius magnus	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 63
civil war with septimius severus	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120
clodius pulcher,p.,his funeral	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
collaborative authorship	Pandey (2018), The Poetics of Power in Augustan Rome, 246
comedy,on women	Hubbard (2014), A Companion to Greek and Roman Sexualities, 376
cornelius scipio africanus,p.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
cossus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49
danaans	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
day,seven	Levison (2023), The Greek Life of Adam and Eve. 961
dio,cassius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49
dress,augural	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
dress,censors	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
dress,citizens	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
dress,consular	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
dress,curule magistrates	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
dress,elite	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
dress,equestrian (knights)	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
dress,female	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
dress,imperial	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
dress,masculine	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
dress,matrons (veste maritali)	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
dress,public ceremonial	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
dress,triumphal	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
epitaphs	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 63
fama	Pandey (2018), The Poetics of Power in Augustan Rome, 246
forgiveness,adam,of	Levison (2023), The Greek Life of Adam and Eve. 961
forum,of augustus	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
forum,roman	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 128
forum	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
forum augustum	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49, 51
fragrances	Levison (2023), The Greek Life of Adam and Eve. 961
funeral,of augustus	Pandey (2018), The Poetics of Power in Augustan Rome, 246
funerals,and virtus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
funerals	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 4; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
greece,and roman culture	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
hegemony	Pandey (2018), The Poetics of Power in Augustan Rome, 246
horatius cocles	Miltsios (2023), Leadership and Leaders in Polybius. 127; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 4
house,imagines in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
identity	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
imagines,in funerals	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86, 106
imagines	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49, 51; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 128
impietas against,and memory	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
impietas against,and virtus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
impietas against,veneration of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
impietas against,viewer response to	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
inscriptions,in political process	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49, 51
julius caesar,c.,his funeral	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
julius caesar,c.	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 63
julius caesar,honours to	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49
julius caesar,monumental architecture	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49
jupiter feretrius,temple of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49
laelius,c.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
laudatio,laudationes	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 63
laudatio funebris	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 128
libraries	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
livia	Pandey (2018), The Poetics of Power in Augustan Rome, 246
lyres	Levison (2023), The Greek Life of Adam and Eve. 961
maelius,sp.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
manlius capitolinus,m.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
matrons	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
memory,and monuments	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
memory,and power	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
memory,and topography	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
memory	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
metellus,scipio	Jenkyns (2013), God, Space, and City in the Roman Imagination, 51
mime	Hubbard (2014), A Companion to Greek and Roman Sexualities, 376
moderatio	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
monster,evocative potential of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
mos maiorum	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
mourning	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 63; Levison (2023), The Greek Life of Adam and Eve. 961
negative enumeration	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 128
pallas	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49
pantheon	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49
parade of heroes	Pandey (2018), The Poetics of Power in Augustan Rome, 246
pertinax (roman emperor),deification of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120
pescennius niger,g. (roman emperor),civil war with severus	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120
plebs,people,relationship with,senate,relationship with	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120
pliny the elder	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
polybius,on roman funerals	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
polybius	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 128
pompeius magnus,cn.	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 63
pompey,funeral rites of	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 128
pomponius atticus,t.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
porcius cato the elder,m.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
power,of audiences	Pandey (2018), The Poetics of Power in Augustan Rome, 246
princeps (office),civilis princeps	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120
pupius piso calpurnianus,m.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
purification	Levison (2023), The Greek Life of Adam and Eve. 961
quintilian,on memory	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
restoration,dominion,of	Levison (2023), The Greek Life of Adam and Eve. 961
romanitas ideology	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
romans	Miltsios (2023), Leadership and Leaders in Polybius. 127
rome,and monuments and memory	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
rome,horti maiani	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
rome,temple of jupiter capitolinus,cult statue of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
rome	Miltsios (2023), Leadership and Leaders in Polybius. 127
romulus/quirinus	Pandey (2018), The Poetics of Power in Augustan Rome, 246
sacrifice	Levison (2023), The Greek Life of Adam and Eve. 961
sallust,on imagines	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
scipio metellus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 51
self-fashioning	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
sella,curulis	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
senate	Pandey (2018), The Poetics of Power in Augustan Rome, 246
septimius severus,l. (roman emperor),adventus of (193 ce)	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120
septimius severus,l. (roman emperor),civilis princeps,veneer of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120
septimius severus,l. (roman emperor),dios criticism of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120
septimius severus,l. (roman emperor),parthian campaigns of (general)	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120
septimius severus,l. (roman emperor),pertinax,association with	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120
septimius severus,l. (roman emperor),pertinax,funeral for	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120
septimius severus,l. (roman emperor),senate,relationship with	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 120
silanus,lucius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 51
slaves	Pandey (2018), The Poetics of Power in Augustan Rome, 246
social control	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
socrates	Jenkyns (2013), God, Space, and City in the Roman Imagination, 51
spectacle	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
statues,as yardstick of fame	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49, 51
statues,bronze	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
statues,equestrian	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
statues,marble	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
statues,stolate	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
statues,togate	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
statues,triumphalis	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
statues	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
stola	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
succession'	Pandey (2018), The Poetics of Power in Augustan Rome, 246
suetonius	Pandey (2018), The Poetics of Power in Augustan Rome, 246
tacitus,on imagines	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
tacitus	Pandey (2018), The Poetics of Power in Augustan Rome, 246
temple of jupiter feretrius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49
tent	Levison (2023), The Greek Life of Adam and Eve. 961
theatre,theatre of pompey	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
theatre	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
thucydides	Miltsios (2023), Leadership and Leaders in Polybius. 127
tiber,river	Miltsios (2023), Leadership and Leaders in Polybius. 127
tiberius,emperor	Jenkyns (2013), God, Space, and City in the Roman Imagination, 49
tiberius	Pandey (2018), The Poetics of Power in Augustan Rome, 246
tituli	Jenkyns (2013), God, Space, and City in the Roman Imagination, 51
toga	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
torah	Levison (2023), The Greek Life of Adam and Eve. 961
trojans	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
trumpet	Levison (2023), The Greek Life of Adam and Eve. 961
tullius cicero,m.,and the de finibus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
tullius cicero,m.,and the de inventione	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
tullius cicero,m.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86
valerius publicola,p.,his hebdomades	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
viewers,elite versus non-elite	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
viewers,shared values of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106
virtus,and memory	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86, 106
virtus	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 38
worship	Levison (2023), The Greek Life of Adam and Eve. 961
xerxes	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 128
zenodorus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 86