Tiresias: The Ancient Mediterranean Religions Source Database

10588

Tacitus, Annals, 13.14.2
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Intertexts (texts cited often on the same page as the searched text):

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1. Cicero, On Duties, 1.54-1.55 (2nd cent. BCE - 1st cent. BCE) 1.54. Nam cum sit hoc natura commune animantium, ut habeant libidinem procreandi, prima societas in ipso coniugio est, proxima in liberis, deinde una domus, communia omnia; id autem est principium urbis et quasi seminarium rei publicae. Sequuntur fratrum coniunctiones, post consobrinorum sobrinorumque, qui cum una domo iam capi non possint, in alias domos tamquam in colonias exeunt. Sequuntur conubia et affinitates, ex quibus etiam plures propinqui; quae propagatio et suboles origo est rerum publicarum. Sanguinis autem coniunctio et benivolentia devincit homines et caritate; 1.55. magnum est enim eadem habere monumenta maiorum, eisdem uti sacris, sepulcra habere communia. Sed omnium societatum nulla praestantior est, nulla firmior, quam cum viri boni moribus similes sunt familiaritate coniuncti; illud enim honestum quod saepe dicimus, etiam si in alio cernimus, tamen nos movet atque illi, in quo id inesse videtur, amicos facit. 1.54.  For since the reproductive instinct is by Nature's gift the common possession of all living creatures, the first bond of union is that between husband and wife; the next, that between parents and children; then we find one home, with everything in common. And this is the foundation of civil government, the nursery, as it were, of the state. Then follow the bonds between brothers and sisters, and next those of first and then of second cousins; and when they can no longer be sheltered under one roof, they go out into other homes, as into colonies. Then follow between these in turn, marriages and connections by marriage, and from these again a new stock of relations; and from this propagation and after-growth states have their beginnings. The bonds of common blood hold men fast through good-will and affection; 1.55.  for it means much to share in common the same family traditions, the same forms of domestic worship, and the same ancestral tombs. But of all the bonds of fellowship, there is none more noble, none more powerful than when good men of congenial character are joined in intimate friendship; for really, if we discover in another that moral goodness on which I dwell so much, it attracts us and makes us friends to the one in whose character it seems to dwell.
2. Josephus Flavius, Jewish Antiquities, 20.173, 20.182-20.184 (1st cent. CE - 1st cent. CE) 20.173. 7. And now it was that a great sedition arose between the Jews that inhabited Caesarea, and the Syrians who dwelt there also, concerning their equal right to the privileges belonging to citizens; for the Jews claimed the pre-eminence, because Herod their king was the builder of Caesarea, and because he was by birth a Jew. Now the Syrians did not deny what was alleged about Herod; but they said that Caesarea was formerly called Strato’s Tower, and that then there was not one Jewish inhabitant. 20.182. 9. Now when Porcius Festus was sent as successor to Felix by Nero, the principal of the Jewish inhabitants of Caesarea went up to Rome to accuse Felix; and he had certainly been brought to punishment, unless Nero had yielded to the importunate solicitations of his brother Pallas, who was at that time had in the greatest honor by him. 20.183. Two of the principal Syrians in Caesarea persuaded Burrhus, who was Nero’s tutor, and secretary for his Greek epistles, by giving him a great sum of money, to disannul that equality of the Jewish privileges of citizens which they hitherto enjoyed. 20.184. So Burrhus, by his solicitations, obtained leave of the emperor that an epistle should be written to that purpose. This epistle became the occasion of the following miseries that befell our nation; for when the Jews of Caesarea were informed of the contents of this epistle to the Syrians, they were more disorderly than before, till a war was kindled.
3. Josephus Flavius, Jewish War, 2.454, 2.456-2.457, 7.110 (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 2.456. for indeed it so happened that this murder was perpetrated on the Sabbath day, on which day the Jews have a respite from their works on account of Divine worship. 2.457. 1. Now the people of Caesarea had slain the Jews that were among them on the very same day and hour [when the soldiers were slain], which one would think must have come to pass by the direction of Providence; insomuch that in one hour’s time above twenty thousand Jews were killed, and all Caesarea was emptied of its Jewish inhabitants; for Florus caught such as ran away, and sent them in bonds to the galleys.
4. Tacitus, Annals, 13.2.2, 13.5, 13.15.2-13.15.3 (1st cent. CE - 2nd cent. CE) 13.5.  Nor was the pledge dishonoured, and many regulations were framed by the free decision of the senate. No advocate was to sell his services as a pleader for either fee or bounty; quaestors designate were to be under no obligation to produce a gladiatorial spectacle. The latter point, though opposed by Agrippina as a subversion of the acts of Claudius, was carried by the Fathers, whose meetings were specially convened in the Palatium, so that she could station herself at a newly-added door in their rear, shut off by a curtain thick enough to conceal her from view but not to debar her from hearing. In fact, when an Armenian deputation was pleading the national cause before Nero, she was preparing to ascend the emperor's tribunal and to share his presidency, had not Seneca, while others stood aghast, admonished the sovereign to step down and meet his mother: an assumption of filial piety which averted a scandal.
5. Papyri, P.Lond., 6.1912

Subjects of this text:

subject	book bibliographic info
alexandria	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 120
antioch	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 120
britannicus, murder of	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
brothers	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
caesarea	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 120
civil wars	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
dissimulation	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
felix, m. antoninus	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 120
festivals	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
festus, porcius	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 120
forum	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
fratricide	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
judaean/jewish	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 120
kin murder	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
kings	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
memory, cultic, decline and	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
munatius plancus, l. (dedicator of temple of saturn), murderers, ritual pollution of	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
narratives, violent/of violence	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 120
nero	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 120
nero (emperor), murders committed by	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
nero (emperor), relationship with agrippina the younger	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
pietas	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
poison	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
polis	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 120
pollution, ritual'	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
remus	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
republic	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286
saturnalia	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 286