Tiresias: The Ancient Mediterranean Religions Source Database

9645

Polybius, Histories, 6.56.9
ἐμοί γε μὴν δοκοῦσι τοῦ πλήθους χάριν τοῦτο πεποιηκέναι.  My own opinion at least is that they have adopted this course for the sake of the common people. <

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

15 results
1. Cicero, On Divination, 1.74, 1.87 (2nd cent. BCE - 1st cent. BCE) 1.74. Quid? Lacedaemoniis paulo ante Leuctricam calamitatem quae significatio facta est, cum in Herculis fano arma sonuerunt Herculisque simulacrum multo sudore manavit! At eodem tempore Thebis, ut ait Callisthenes, in templo Herculis valvae clausae repagulis subito se ipsae aperuerunt, armaque, quae fixa in parietibus fuerant, ea sunt humi inventa. Cumque eodem tempore apud Lebadiam Trophonio res divina fieret, gallos gallinaceos in eo loco sic adsidue canere coepisse, ut nihil intermitterent; tum augures dixisse Boeotios Thebanorum esse victoriam, propterea quod avis illa victa silere soleret, canere, si vicisset. 1.87. Dixi de Pythagora, de Democrito, de Socrate, excepi de antiquis praeter Xenophanem neminem, adiunxi veterem Academiam, Peripateticos, Stoicos; unus dissentit Epicurus. Quid vero hoc turpius, quam quod idem nullam censet gratuitam esse virtutem? Quis est autem, quem non moveat clarissumis monumentis testata consignataque antiquitas? Calchantem augurem scribit Homerus longe optumum, eumque ducem classium fuisse ad Ilium, auspiciorum credo scientia, non locorum. 1.74. Again: what a warning was given to the Spartans just before the disastrous battle of Leuctra, when the armour clanked in the temple of Hercules and his statue dripped with sweat! But at the same time, according to Callisthenes, the folding doors of Hercules temple at Thebes, though closed with bars, suddenly opened of their own accord, and the armour which had been fastened on the temple walls, was found on the floor. And, at the same time, at Lebadia, in Boeotia, while divine honours were being paid to Trophonius, the cocks in the neighbourhood began to crow vigorously and did not leave off. Thereupon the Boeotian augurs declared that the victory belonged to the Thebans, because it was the habit of cocks to keep silence when conquered and to crow when victorious. 1.87. I have already cited Pythagoras, Democritus, and Socrates and, of the ancients, I have excluded no one except Xenophanes. To them I have added the Old Academy, the Peripatetics, and the Stoics. The only dissenter is Epicurus. But why wonder at that? for is his opinion of divination any more discreditable than his view that there is no such thing as a disinterested virtue?[40] But is there a man anywhere who is uninfluenced by clear and unimpeachable records signed and sealed by the hand of Time? For example, Homer writes that Calchas was by far the best augur among the Greeks and that he commanded the Greek fleet before Troy. His command of the fleet I suppose was due to his skill as an augur and not to his skill in seamanship.
2. Cicero, On The Nature of The Gods, 1.42 (2nd cent. BCE - 1st cent. BCE) 1.42. I have given a rough account of what are more like the dreams of madmen than the considered opinions of philosophers. For they are little less absurd than the outpourings of the poets, harmful as these have been owing to the mere charm of their style. The poets have represented the gods as inflamed by anger and maddened by lust, and have displayed to our gaze their wars and battles, their fights and wounds, their hatreds, enmities and quarrels, their births and deaths, their complaints and lamentations, the utter and unbridled licence of their passions, their adulteries and imprisonments, their unions with human beings and the birth of mortal progeny from an immortal parent.
3. Polybius, Histories, 1.63.9, 6.3.7, 6.10.6-6.10.11, 6.53-6.54, 6.56.1-6.56.8, 6.56.10-6.56.15, 7.8.1, 10.2.12, 20.2 (2nd cent. BCE - 2nd cent. BCE) 6.3.7.  for in either case my opinion is that they are wrong. For it is evident that we must regard as the best constitution a combination of all these three varieties, since we have had proof of this not only theoretically but by actual experience, Lycurgus having been the first to draw up a constitution — that of Sparta — on this principle. 6.10.6.  Lycurgus, then, foreseeing this, did not make his constitution simple and uniform, but united in it all the good and distinctive features of the best governments, so that none of the principles should grow unduly and be perverted into its allied evil, but that, the force of each being neutralized by that of the others, neither of them should prevail and outbalance another, but that the constitution should remain for long in a state of equilibrium like a well-trimmed boat, kingship being guarded from arrogance by the fear of the commons, who were given a sufficient share in the government, and the commons on the other hand not venturing to treat the kings with contempt from fear of the elders, who being selected from the best citizens would be sure all of them to be always on the side of justice; 6.10.10.  so that that part of the state which was weakest owing to its subservience to traditional custom, acquired power and weight by the support and influence of the elders. 6.10.11.  The consequence was that by drawing up his constitution thus he preserved liberty at Sparta for a longer period than is recorded elsewhere. 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.,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? 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. 6.56.1.  Again, the laws and customs relating to the acquisition of wealth are better in Rome than at Carthage. 6.56.2.  At Carthage nothing which results in profit is regarded as disgraceful; at Rome nothing is considered more so than to accept bribes and seek gain from improper channels. 6.56.3.  For no less strong than their approval of money-making is their condemnation of unscrupulous gain from forbidden sources. 6.56.4.  A proof of this is that at Carthage candidates for office practise open bribery, whereas at Rome death is the penalty for it. 6.56.5.  Therefore as the rewards offered to merit are the opposite in the two cases, it is natural that the steps taken to gain them should also be dissimilar. 6.56.6.  But the quality in which the Roman commonwealth is most distinctly superior is in my opinion the nature of their religious convictions. 6.56.7.  I believe that it is the very thing which among other peoples is an object of reproach, I mean superstition, which maintains the cohesion of the Roman State. 6.56.8.  These matters are clothed in such pomp and introduced to such an extent into their public and private life that nothing could exceed it, a fact which will surprise many. 6.56.10.  It is a course which perhaps would not have been necessary had it been possible to form a state composed of wise men 6.56.11.  but as every multitude is fickle, full of lawless desires, unreasoned passion, and violent anger, the multitude must be held in by invisible terrors and suchlike pageantry. 6.56.12.  For this reason I think, not that the ancients acted rashly and at haphazard in introducing among the people notions concerning the gods and beliefs in the terrors of hell, but that the moderns are most rash and foolish in banishing such beliefs. 6.56.13.  The consequence is that among the Greeks, apart from other things, members of the government, if they are entrusted with no more than a talent, though they have ten copyists and as many seals and twice as many witnesses, cannot keep their faith; 6.56.14.  whereas among the Romans those who as magistrates and legates are dealing with large sums of money maintain correct conduct just because they have pledged their faith by oath. 6.56.15.  Whereas elsewhere it is a rare thing to find a man who keeps his hands off public money, and whose record is clean in this respect, among the Romans one rarely comes across a man who has been detected in such conduct. . . . VIII. Conclusion of the Treatise on the Roman Republic 7.8.1.  For Hiero in the first place acquired the sovereignty of Syracuse and her allies by his own merit, having found ready provided for him by fortune neither wealth, fame, nor anything else. 10.2.12.  while Scipio similarly made the men under his command more sanguine and more ready to face perilous enterprises by instilling into them the belief that his projects were divinely inspired. 20.2. 1.  When Antiochus sent an embassy to the Boeotians, they replied to the envoys that on the king presenting himself in person, they would take his demands into consideration. Embassies to Antiochus from Epirus and Elis (Cp. Livy XXXVI.5.1‑8)
4. Dionysius of Halycarnassus, Roman Antiquities, 2.19.1-2.19.2 (1st cent. BCE - 1st cent. BCE) 2.19.1.  Indeed, there is no tradition among the Romans either of Caelus being castrated by his own sons or of Saturn destroying his own offspring to secure himself from their attempts or of Jupiter dethroning Saturn and confining his own father in the dungeon of Tartarus, or, indeed, of wars, wounds, or bonds of the gods, or of their servitude among men. 2.19.2.  And no festival is observed among them as a day of mourning or by the wearing of black garments and the beating of breasts and the lamentations of women because of the disappearance of deities, such as the Greeks perform in commemorating the rape of Persephonê and the adventures of Dionysus and all the other things of like nature. And one will see among them, even though their manners are now corrupted, no ecstatic transports, no Corybantic frenzies, no begging under the colour of religion, no bacchanals or secret mysteries, no all-night vigils of men and women together in the temples, nor any other mummery of this kind; but alike in all their words and actions with respect to the gods a reverence is shown such as is seen among neither Greeks nor barbarians.
5. Livy, History, 21.63.7 (1st cent. BCE - 1st cent. BCE)
6. Josephus Flavius, Jewish War, 2.126-2.153, 3.399-3.408 (1st cent. CE - 1st cent. CE) 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 3.399. 9. When Josephus heard him give those orders, he said that he had somewhat in his mind that he would willingly say to himself alone. When therefore they were all ordered to withdraw, excepting Titus and two of their friends, he said 3.401. Dost thou send me to Nero? For why? Are Nero’s successors till they come to thee still alive? Thou, O Vespasian, art Caesar and emperor, thou, and this thy son. 3.402. Bind me now still faster, and keep me for thyself, for thou, O Caesar, are not only lord over me, but over the land and the sea, and all mankind; and certainly I deserve to be kept in closer custody than I now am in, in order to be punished, if I rashly affirm anything of God.” 3.403. When he had said this, Vespasian at present did not believe him, but supposed that Josephus said this as a cunning trick, in order to his own preservation; 3.404. but in a little time he was convinced, and believed what he said to be true, God himself erecting his expectations, so as to think of obtaining the empire, and by other signs foreshowing his advancement. 3.405. He also found Josephus to have spoken truth on other occasions; for one of those friends that were present at that secret conference said to Josephus, “I cannot but wonder how thou couldst not foretell to the people of Jotapata that they should be taken, nor couldst foretell this captivity which hath happened to thyself, unless what thou now sayest be a vain thing, in order to avoid the rage that is risen against thyself.” 3.406. To which Josephus replied, “I did foretell to the people of Jotapata that they would be taken on the forty-seventh day, and that I should be caught alive by the Romans.” 3.407. Now when Vespasian had inquired of the captives privately about these predictions, he found them to be true, and then he began to believe those that concerned himself. 3.408. Yet did he not set Josephus at liberty from his bands, but bestowed on him suits of clothes, and other precious gifts; he treated him also in a very obliging manner, and continued so to do, Titus still joining his interest in the honors that were done him.
7. Josephus Flavius, Against Apion, 1.258 (1st cent. CE - 1st cent. CE) 1.258. He says farther, that “This prophet slew himself, as foreseeing the anger of the gods, and those events which were to come upon Egypt afterward; and that he left this prediction for the king in writing.”
8. Plutarch, Mark Antony, 54.3-54.5 (1st cent. CE - 2nd cent. CE)
9. Plutarch, Publicola, 10.2 (1st cent. CE - 2nd cent. CE) 10.2. Yet why should he extol Brutus in words, while in deeds he imitates Tarquin, descending to the forum alone, escorted by all the rods and axes together, from a house no less stately than the royal house which he demolished? For, as a matter of fact, Valerius was living in a very splendid house on the so-called Velia. An eminence of the Palatine hill. It hung high over the forum, commanded a view of all that passed there, and was surrounded by steeps and hard to get at, so that when he came down from it the spectacle was a lofty one, and the pomp of his procession worthy of a king.
10. Suetonius, Caligula, 52 (1st cent. CE - 2nd cent. CE)
11. Suetonius, Vespasianus, 5.6-5.7 (1st cent. CE - 2nd cent. CE)
12. Apuleius, The Golden Ass, 6.23 (2nd cent. CE - 2nd cent. CE)
13. Cassius Dio, Roman History, 63.13.3, 66.1.4, 71.35.4 (2nd cent. CE - 3rd cent. CE)
14. Pliny The Younger, Panegyric, 5.3-5.4 (2nd cent. CE - 2nd cent. CE)
15. Epigraphy, Ae, 1972.174

Subjects of this text:

subject	book bibliographic info
abdication, of consuls	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191, 192
actors	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
aemilius papus, l.	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191
age	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
alexandria	Jenkyns, God, Space, and City in the Roman Imagination (2013) 3
ambiguity	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 70
antoninus pius (roman emperor)	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
antony, mark, and the east	Jenkyns, God, Space, and City in the Roman Imagination (2013) 3
aristotle	Jenkyns, God, Space, and City in the Roman Imagination (2013) 3; Miltsios, Leadership and Leaders in Polybius (2023) 124
astrology	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
atheism/atheist	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 70
athens	Miltsios, Leadership and Leaders in Polybius (2023) 124
auctoritas (authority)	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
augustus (roman emperor)	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
auspication, and res publica	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191, 192
authority	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
burkert, w.	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 65
calendar and festivals	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191, 192
censors	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
chronology, ides	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191, 192
chronology, kalends	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191, 192
claudius (roman emperor)	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
cleopatra	Jenkyns, God, Space, and City in the Roman Imagination (2013) 3
cliens, clientes	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
constitution, cretan	Miltsios, Leadership and Leaders in Polybius (2023) 124
constitution, mixed	Miltsios, Leadership and Leaders in Polybius (2023) 124
constitution, roman	Miltsios, Leadership and Leaders in Polybius (2023) 124
consuls, consular year, start of	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191, 192
consuls, suffect	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191
control	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
cornelius scipio africanus, p. , leadership qualities	Miltsios, Leadership and Leaders in Polybius (2023) 48
deisidaimonia	Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 211
dictator	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191, 192
dionysius of halicarnassus	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 71
disciplina auguralis, greek	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 65
disciplina auguralis, in hellenistic period	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 65
dress, augural	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
dress, barbarian	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
dress, censors	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
dress, citizens	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
dress, consular	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
dress, curule magistrates	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
dress, elite	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
dress, emperors	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
dress, equestrian (knights)	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
dress, female	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
dress, foreign	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
dress, imperial	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
dress, masculine	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
dress, matrons (veste maritali)	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
dress, oriental	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
dress, public ceremonial	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
dress, triumphal	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
eckstein, arthur	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 195
education	Chaniotis, Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World (2021) 172
elagabulus (roman emperor)	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
elites	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
emotion, control of	Chaniotis, Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World (2021) 172
emotion, management of	Chaniotis, Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World (2021) 172
emotion, politics and	Chaniotis, Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World (2021) 172
emotion	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 71
enargeia	Jenkyns, God, Space, and City in the Roman Imagination (2013) 3
enlightenment	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 70
euripides	Jenkyns, God, Space, and City in the Roman Imagination (2013) 3
fatum	Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 211
fear, of the gods	Chaniotis, Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World (2021) 172
fear	Chaniotis, Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World (2021) 172
flaminius, c., ariminum, consulship entered at	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 192
flaminius, c., ariminum, orders army to assemble at	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 192
flaminius, c., consulship, abdication of	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191, 192
flaminius, c., vitio creatus consul	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191
flaminius, c.	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191, 192
forum, of augustus	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
forum	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
furius philus, p., consulship, abdication of	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191
furius philus, p., vitio creatus consul	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191
gallina alba portent	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
gods (egyptian, greek, and roman), fortuna	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 70
gods (egyptian, greek, and roman), tyche	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 70
grief	Chaniotis, Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World (2021) 172
habitus	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
hannibal	Miltsios, Leadership and Leaders in Polybius (2023) 48
hannibal barqa	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 192
hippolytus	Günther, Brill's Companion to Horace (2012) 289
identity, augustan ideology	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
identity	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
interregnum, in 223/2	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 192
interregnum	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191
josephus, titus flavius	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 195
josephus	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
laelius, c.	Miltsios, Leadership and Leaders in Polybius (2023) 48
livy, on consuls taking office on ides of march	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 192
livy	Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 211
manipulation	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
marcus aurelius (roman emperor)	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
mason, steve	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 195
matrons	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
morality	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
mos maiorum	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
mosollamus story, not written by greek	Bar Kochba, Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora (1997) 65
narratives	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
non-elites	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
octavian/augustus	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
omens	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
orthopraxy	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 70
papirius maso, c.	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191
paterfamilias	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
patrons	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
philosophy	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 71
pietas/piety/pious	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 70, 71
pindar	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 70, 71
politeia	Miltsios, Leadership and Leaders in Polybius (2023) 124
political power	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
polybios	Chaniotis, Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World (2021) 172
polybius	Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 195; Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38; Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 211
pomponius matho, m.	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191
prediction, divinatory	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
princeps	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
rationality, rationalisation	Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 211
religion	Chaniotis, Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World (2021) 172; Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37; Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
res publica/roman republic	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 70
roman republic	Chaniotis, Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World (2021) 172; Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
romanitas ideology	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
romans	Miltsios, Leadership and Leaders in Polybius (2023) 48, 124
rome	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
sacrifice	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
salutatio, morning	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
scipio africanus	Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 211
self-fashioning	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
sella, curulis	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
senate/senators'	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
senate	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
shakespeare	Jenkyns, God, Space, and City in the Roman Imagination (2013) 3
social control	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
spectacle	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
spectacle in public life	Jenkyns, God, Space, and City in the Roman Imagination (2013) 3
statues, bronze	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
statues, equestrian	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
statues, marble	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
statues, stolate	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
statues, togate	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
statues, triumphalis	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
statues	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
stola	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
suetonius	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
superstitio	Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 211
superstition	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 70, 71
tacitus	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
theatre, theatre of pompey	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
theatre	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
toga, praetexta	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
toga	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37, 38
trajan	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
triumphs, of flaminius and furius philus	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191
triumphs, third-century dates of	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191
tuche, in polybius	Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 211
tuche	Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 211
valerius publicola	Jenkyns, God, Space, and City in the Roman Imagination (2013) 3
velia	Jenkyns, God, Space, and City in the Roman Imagination (2013) 3
venus	Jenkyns, God, Space, and City in the Roman Imagination (2013) 3
vespasian	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 137
virtus	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 38
vitio creatus or factus, consuls	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191
vitium, at elections	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191, 192
vitium, taints magistrates subsequent actions	Konrad, The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic (2022) 191
white	Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 37
xanthian suicide	Jenkyns, God, Space, and City in the Roman Imagination (2013) 3
εὐσέβεια	Günther, Brill's Companion to Horace (2012) 289