Tiresias: The Ancient Mediterranean Religions Source Database

10588

Tacitus, Annals, 1.65.2
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Intertexts (texts cited often on the same page as the searched text):

2 results
1. Lucan, Pharsalia, 7.7-7.14, 7.18-7.25 (1st cent. CE - 1st cent. CE)
2. Tacitus, Annals, 1.61.3, 2.14.1, 2.27, 16.1.1 (1st cent. CE - 2nd cent. CE) 2.14.1.  The same night brought Germanicus a reassuring vision: for he dreamed that he was offering sacrifice, and that — as his vestment was bespattered with the blood of the victim — he had received another, more beautiful, from the hand of his grandmother, Augusta. Elated by the omen, and finding the auspices favourable, he summoned a meeting of the troops and laid before them the measures his knowledge had suggested and the points likely to be of service in the coming struggle:— "A plain was not the only battle-field favourable to a Roman soldier: if he used judgment, woods and glades were equally suitable. The barbarians' huge shields, their enormous spears, could not be so manageable among tree-trunks and springing brushwood as the pilum, the short sword, and close-fitting body-armour. Their policy was to strike thick and fast, and to direct the point to the face. The Germans carried neither corselet nor headpiece — not even shields with a toughening of metal or hide, but targes of wickerwork or thin, painted board. Their first line alone carried spears of a fashion: the remainder had only darts, fire-pointed or too short. Their bodies, again, while grim enough to the eye and powerful enough for a short-lived onset, lacked the stamina to support a wound. They were men who could turn and run without a thought for their leaders, faint-hearted in adversary, in success regardless of divine and human law. — If they were weary of road and sea, and desired the end, this battle could procure it. Already the Elbe was nearer than the Rhine, and there would be no fighting further, if once, treading as he was in the footsteps of his father and his uncle, they established him victorious in the same region! 2.27.  Nearly at the same time, a charge of revolutionary activities was laid against Libo Drusus, a member of the Scribonian family. I shall describe in some detail the origin, the progress, and the end of this affair, as it marked the discovery of the system destined for so many years to prey upon the vitals of the commonwealth. Firmius Catus, a senator, and one of Libo's closest friends, had urged that short-sighted youth, who had a foible for absurdities, to resort to the forecasts of astrologers, the ritual of magicians, and the society of interpreters of dreams; pointing to his great-grandfather Pompey, to his great-aunt Scribonia (at one time the consort of Augustus), to his cousinship with the Caesars, and to his mansion crowded with ancestral portraits; encouraging him in his luxuries and loans; and, to bind him in a yet stronger chain of evidence, sharing his debaucheries and his embarrassments. 16.1.1.  Nero now became the sport of fortune as a result of his own credulity and the promises of Caesellius Bassus. Punic by origin and mentally deranged, Bassus treated the vision he had seen in a dream by night as a ground of confident expectation, took ship to Rome, and, buying an interview with the emperor, explained that he had found on his estate an immensely deep cavern, which contained a great quantity of gold, not transformed into coin but in unwrought and ancient bullion. For there were ponderous ingots on the floor; while, in another part, the metal was piled in columns — a treasure which had lain hidden through the centuries in order to increase the prosperity of the present era. The Phoenician Dido, so his argument ran, after her flight from Tyre and her foundation at Carthage, had concealed the hoard, for fear that too much wealth might tempt her young nation to excess, or that the Numidian princes, hostile on other grounds as well, might be fired to arms by the lust of gold.

Subjects of this text:

subject	book bibliographic info
aquilae	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 91
armies, roman	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 91
arminius	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 91
astrologers expelled, poor guides	Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 168
astrology, successful/inappropriate	Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 168
auspices	Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 168; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 93
belief	Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 168
blood	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 90, 91, 93
caecina severus, a.	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 90, 91, 93
divination, reliability	Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 168
dream, credibility	Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 168
dream, in ritual context	Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 168
dream, reinterpreted	Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 168
dreams	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 90, 91, 93
exempla, in tacitus	Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 168
expiation	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 90
fatum	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 91
fear	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 90, 91
germanicus	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 90, 91, 93
germans, campaigns in	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 90, 91, 93
junius blaesus, q.	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 93
landscapes	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 90, 91
macula/maculare and compounds	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 93
magic, prosecutions for	Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 168
nero, and signs	Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 168
omens	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 93
sacrifice, human	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 93
sacrifice	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 93
scepticism	Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 168
segestes	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 93
soldiers	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 93
superstitio	Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 168
teutoburg forest	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 93
ultio'	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 90
varus	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 90, 91, 93