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Tiresias: The Ancient Mediterranean Religions Source Database



10505
Suetonius, Augustus, 93
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Intertexts (texts cited often on the same page as the searched text):

16 results
1. Horace, Odes, 1.37 (1st cent. BCE - 1st cent. BCE)

1.37. and so many of the people followed him, that he was encouraged to come down from the mountains, and to give battle to Antiochus’s generals, when he beat them, and drove them out of Judea. So he came to the government by this his success, and became the prince of his own people by their own free consent, and then died, leaving the government to Judas, his eldest son. 1.37. But as he was avenging himself on his enemies, there fell upon him another providential calamity; for in the seventh year of his reign, when the war about Actium was at the height, at the beginning of the spring, the earth was shaken, and destroyed an immense number of cattle, with thirty thousand men; but the army received no harm, because it lay in the open air.
2. Horace, Epodes, 9 (1st cent. BCE - 1st cent. BCE)

3. Livy, History, 26.19.5-26.19.7 (1st cent. BCE - 1st cent. BCE)

4. Propertius, Elegies, 3.11, 4.6 (1st cent. BCE

5. Vergil, Aeneis, 8.685-8.713 (1st cent. BCE - 1st cent. BCE)

8.685. Therefore go forth, O bravest chief and King 8.686. of Troy and Italy ! To thee I give 8.687. the hope and consolation of our throne 8.688. pallas, my son, and bid him find in thee 8.689. a master and example, while he learns 8.690. the soldier's arduous toil. With thy brave deeds 8.691. let him familiar grow, and reverence thee 8.692. with youthful love and honor. In his train 8.693. two hundred horsemen of Arcadia 8.694. our choicest men-at-arms, shall ride; and he 8.695. in his own name an equal band shall bring 8.696. to follow only thee.” Such the discourse. 8.697. With meditative brows and downcast eyes 8.698. Aeneas and Achates, sad at heart 8.699. mused on unnumbered perils yet to come. 8.700. But out of cloudless sky Cythera's Queen 8.701. gave sudden signal: from th' ethereal dome 8.702. a thunder-peal and flash of quivering fire 8.703. tumultuous broke, as if the world would fall 8.704. and bellowing Tuscan trumpets shook the air. 8.705. All eyes look up. Again and yet again 8.706. crashed the terrible din, and where the sky 8.707. looked clearest hung a visionary cloud 8.708. whence through the brightness blazed resounding arms. 8.709. All hearts stood still. But Troy 's heroic son 8.710. knew that his mother in the skies redeemed 8.711. her pledge in sound of thunder: so he cried 8.712. “Seek not, my friend, seek not thyself to read 8.713. the meaning of the omen. 'T is to me
6. Josephus Flavius, Jewish War, 2.454, 2.462-2.463 (1st cent. CE - 1st cent. CE)

2.454. And thus were all these men barbarously murdered, excepting Metilius; for when he entreated for mercy, and promised that he would turn Jew, and be circumcised, they saved him alive, but none else. This loss to the Romans was but light, there being no more than a few slain out of an immense army; but still it appeared to be a prelude to the Jews’ own destruction 2.462. o that the disorders in all Syria were terrible, and every city was divided into two armies, encamped one against another, and the preservation of the one party was in the destruction of the other; 2.463. o the daytime was spent in shedding of blood, and the night in fear,—which was of the two the more terrible; for when the Syrians thought they had ruined the Jews, they had the Judaizers in suspicion also; and as each side did not care to slay those whom they only suspected on the other, so did they greatly fear them when they were mingled with the other, as if they were certainly foreigners.
7. Plutarch, Mark Antony, 54 (1st cent. CE - 2nd cent. CE)

8. Suetonius, Augustus, 94.4 (1st cent. CE - 2nd cent. CE)

9. Suetonius, Tiberius, 36 (1st cent. CE - 2nd cent. CE)

10. Suetonius, Vespasianus, 7, 6 (1st cent. CE - 2nd cent. CE)

11. Tacitus, Histories, 4.82 (1st cent. CE - 2nd cent. CE)

4.82.  These events gave Vespasian a deeper desire to visit the sanctuary of the god to consult him with regard to his imperial fortune: he ordered all to be excluded from the temple. Then after he had entered the temple and was absorbed in contemplation of the god, he saw behind him one of the leading men of Egypt, named Basilides, who he knew was detained by sickness in a place many days' journey distant from Alexandria. He asked the priests whether Basilides had entered the temple on that day; he questioned the passers-by whether he had been seen in the city; finally, he sent some cavalry and found that at that moment he had been eighty miles away: then he concluded that this was a supernatural vision and drew a prophecy from the name Basilides.
12. Apuleius, The Golden Ass, 11.23 (2nd cent. CE - 2nd cent. CE)

11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.
13. Cassius Dio, Roman History, 50.5.3, 51.16, 53.2.4 (2nd cent. CE - 3rd cent. CE)

50.5.3.  dressed in a manner not in accordance with the customs of his native land, and let himself be seen even in public upon a gilded couch or a chair of that kind. He posed with her for portrait paintings and statues, he representing Osiris or Dionysus and she Selene or Isis. This more than all else made him seem to have been bewitched by her through some enchantment. 51.16. 1.  As for the rest who had been connected with Antony's cause up to this time, he punished some and pardoned others, either from personal motives or to oblige his friends. And since there were found at the court many children of princes and kings who were being kept there, some as hostages and others out of a spirit of arrogance, he sent some back to their homes, joined others in marriage with one another, and retained still others.,2.  I shall omit most of these cases and mention only two. of his own accord he restored Iotape to the Median king, who had found an asylum with him after his defeat; but he refused the request of Artaxes that his brothers be sent to him, because this prince had put to death the Romans left behind in Armenia.,3.  This was the disposition he made of such captives; and in the case of the Egyptians and the Alexandrians, he spared them all, so that none perished. The truth was that he did not see fit to inflict any irreparable injury upon a people so numerous, who might prove very useful to the Romans in many ways;,4.  nevertheless, he offered as a pretext for his kindness their god Serapis, their founder Alexander, and, in the third place, their fellow-citizen Areius, of whose learning and companionship he availed himself. The speech in which he proclaimed to them his pardon he delivered in Greek, so that they might understand him.,5.  After this he viewed the body of Alexander and actually touched it, whereupon, it is said, a piece of the nose was broken off. But he declined to view the remains of the Ptolemies, though the Alexandrians were extremely eager to show them, remarking, "I wished to see a king, not corpses." For this same reason he would not enter the presence of Apis, either, declaring that he was accustomed to worship gods, not cattle. 53.2.4.  As for religious matters, he did not allow the Egyptian rites to be celebrated inside the pomerium, but made provision for the temples; those which had been built by private individuals he ordered their sons and descendants, if any survived, to repair, and the rest he restored himself.
14. Pausanias, Description of Greece, 1.38.7 (2nd cent. CE - 2nd cent. CE)

1.38.7. My dream forbade the description of the things within the wall of the sanctuary, and the uninitiated are of course not permitted to learn that which they are prevented from seeing. The hero Eleusis, after whom the city is named, some assert to be a son of Hermes and of Daeira, daughter of Ocean; there are poets, however, who have made Ogygus father of Eleusis . Ancient legends, deprived of the help of poetry, have given rise to many fictions, especially concerning the pedigrees of heroes.
15. Julian (Emperor), Against The Galileans, 75a, 75b, 89a, 93e, 94a, 354a (4th cent. CE - 4th cent. CE)

16. Libanius, Orations, 30.9 (4th cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
against the galileans ( julian) Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 140
alexander the great Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
alexandria Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
angareia Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 190
antony, mark, and the east Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
apis Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
asclepiades of mendes Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
astrology Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
augustus Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
brutus, marcus Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
caesar, julius Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 98
capitol Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
christianity, conversion to Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 219
christianity Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 8
civic, cults Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 224
cleopatra vii Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 98
collegium, of jesus-believing gentiles Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 219
conversion, conversion/adherence in josephus, in jewish war Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 194
conversion, to christianity Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 219
cult, foreign Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 219
dreams Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
egypt Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
eleusis Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 8
emperors, augustus Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 8
fear, religious Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
fear Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
federations Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 219
fiscus judaicus Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 219
gnomon of the idios logos Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 190
hellenization Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 224
ignatius of antioch Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 219
initiation Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 8
isis Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 98
jerusalem Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
jesus-believing gentiles, separating from jesus-believing jews Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 219
judaism Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
julian Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 140
julius caesar, c. Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
julius caesar, references alexander the great Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
julius marathus Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
jupiter, tonans Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
jupiter best and greatest, temple of Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
kaisaros kratesis Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 190
lepidus Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 98
mark antony Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 98
metaphor Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 8
metilius, promising to judaize as far as circumcision Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 194
mission, to the jews Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 219
mystikos Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 8
nigidius figulus, p. Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
numinousness, in foreign lands Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
octavian Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 98; Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
oracles Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
paulus, aemilius Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
philippi Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
pindar Günther, Brill's Companion to Horace (2012) 385
pliny the younger, in bithynia Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
polity Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 219
prodigy Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
religions, roman, religious sensibilities Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
rome Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 98
sanctuaries, classification of Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 224
sarapis Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 98
scipio africanus Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
secret Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 8
semiotics Belayche and Massa, Mystery Cults in Visual Representation in Graeco-Roman Antiquity (2021) 8
serapis Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
signs Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
suetonius Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 98
superstitio Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
temple, ban' Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 98
temple of serapis in alexandria Jenkyns, God, Space, and City in the Roman Imagination (2013) 245
vedius pollio Dignas, Economy of the Sacred in Hellenistic and Roman Asia Minor (2002) 224
velitrae Santangelo, Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond (2013) 246
vespasian, emperor Jenkyns, God, Space, and City in the Roman Imagination (2013) 245