Tiresias: The Ancient Mediterranean Religions Source Database

10588

Tacitus, Annals, 13.58

Eodem anno Ruminalem arborem in comitio, quae octingentos et triginta ante annos Remi Romulique infantiam texerat, mortuis ramalibus et arescente trunco deminutam prodigii loco habitum est, donec in novos fetus revivesceret. In the same year, the tree in the Comitium, known as the Ruminalis, which eight hundred and thirty years earlier had sheltered the infancy of Remus and Romulus, through the death of its boughs and the withering of its stem, reached a stage of decrepitude which was regarded as a portent, until it renewed its verdure in fresh shoots.

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

11 results
1. Livy, History, 22.1.16, 22.10.2-22.10.6, 22.57.2-22.57.7, 27.37.7-27.37.8 (1st cent. BCE - missingth cent. CE)
2. Ovid, Fasti, 3.183-3.186 (1st cent. BCE - missingth cent. CE) 3.183. If you ask where my son’s palace was 3.184. See there, that house made of straw and reeds. 3.185. He snatched the gifts of peaceful sleep on straw 3.186. Yet from that same low bed he rose to the stars.
3. Seneca The Elder, Controversies, 1.6.4 (1st cent. BCE - missingth cent. CE)
4. Vitruvius Pollio, On Architecture, 2.1.5 (1st cent. BCE - 1st cent. BCE)
5. Pliny The Elder, Natural History, 10.5, 15.77 (1st cent. CE - 1st cent. CE)
6. Suetonius, Augustus, 33.1 (1st cent. CE - 2nd cent. CE)
7. Tacitus, Agricola, 44, 3 (1st cent. CE - 2nd cent. CE)
8. Tacitus, Annals, 3.55, 4.1.1, 4.58.2, 4.74, 6.22.1-6.22.3, 6.28, 6.28.1, 11.11, 12.43.1, 12.64.1, 13.4.2, 13.17.2, 13.24.1-13.24.2, 13.57.3, 14.1.1, 14.22.1-14.22.3, 15.22.2, 15.44.1-15.44.2, 15.47.1-15.47.2, 16.13.1-16.13.2 (1st cent. CE - 2nd cent. CE) 3.55.  When the Caesar's epistle had been read, the aediles were exempted from such a task; and spendthrift epicureanism, after being practised with extravagant prodigality throughout the century between the close of the Actian War and the struggle which placed Servius Galba on the throne, went gradually out of vogue. The causes of that change may well be investigated. Formerly aristocratic families of wealth or outstanding distinction were apt to be led to their downfall by a passion for magnificence. For it was still legitimate to court or be courted by the populace, by the provincials, by dependent princes; and the more handsome the fortune, the palace, the establishment of a man, the more imposing his reputation and his clientèle. After the merciless executions, when greatness of fame was death, the survivors turned to wiser paths. At the same time, the self-made men, repeatedly drafted into the senate from the municipalities and the colonies, and even from the provinces, introduced the plain-living habits of their own hearths; and although by good fortune or industry very many arrived at an old age of affluence, yet their prepossessions persisted to the end. But the main promoter of the stricter code was Vespasian, himself of the old school in his person and table. Thenceforward, deference to the sovereign and the love of emulating him proved more powerful than legal sanctions and deterrents. Or should we rather say there is a kind of cycle in all things — moral as well as seasonal revolutions? Nor, indeed, were all things better in the old time before us; but our own age too has produced much in the sphere of true nobility and much in that of art which posterity well may imitate. In any case, may the honourable competition of our present with our past long remain! 4.1.1.  The consulate of Gaius Asinius and Gaius Antistius was to Tiberius the ninth year of public order and of domestic felicity (for he counted the death of Germanicus among his blessings), when suddenly fortune disturbed the peace and he became either a tyrant himself or the source of power to the tyrannous. The starting-point and the cause were to be found in Aelius Sejanus, prefect of the praetorian cohorts. of his influence I spoke above: now I shall unfold his origin, his character, and the crime by which he strove to seize on empire. Born at Vulsinii to the Roman knight Seius Strabo, he became in early youth a follower of Gaius Caesar, grandson of the deified Augustus; not without a rumour that he had disposed of his virtue at a price to Apicius, a rich man and a prodigal. Before long, by his multifarious arts, he bound Tiberius fast: so much so that a man inscrutable to others became to Sejanus alone unguarded and unreserved; and the less by subtlety (in fact, he was beaten in the end by the selfsame arts) than by the anger of Heaven against that Roman realm for whose equal damnation he flourished and fell. He was a man hardy by constitution, fearless by temperament; skilled to conceal himself and to incriminate his neighbour; cringing at once and insolent; orderly and modest to outward view, at heart possessed by a towering ambition, which impelled him at whiles to lavishness and luxury, but oftener to industry and vigilance — qualities not less noxious when assumed for the winning of a throne. 4.74.  Thus the Frisian name won celebrity in Germany; while Tiberius, rather than entrust anyone with the conduct of the war, suppressed our losses. The senate, too, had other anxieties than a question of national dishonour on the confines of the empire: an internal panic had preoccupied all minds, and the antidote was being sought in sycophancy. Thus, although their opinion was being taken on totally unrelated subjects, they voted an altar of Mercy and an altar of Friendship with statues of the Caesar and Sejanus on either hand, and with reiterated petitions conjured the pair to vouchsafe themselves to sight. Neither of them, however, came down so far as Rome or the neighbourhood of Rome: it was deemed enough to emerge from their isle and present themselves to view on the nearest shore of Campania. To Campania went senators and knights, with a large part of the populace, their anxieties centred round Sejanus; access to whom had grown harder, and had therefore to be procured by interest and by a partnership in his designs. It was evident enough that his arrogance was increased by the sight of this repulsive servility so openly exhibited. At Rome, movement is the rule, and the extent of the city leaves it uncertain upon what errand the passer-by is bent: there, littering without distinction the plain or the beach, they suffered day and night alike the patronage or the insolence of his janitors, until that privilege, too, was vetoed, and they retraced their steps to the capital â€” those whom he had honoured neither by word nor by look, in fear and trembling; a few, over whom hung the fatal issue of that infelicitous friendship, with misplaced cheerfulness of heart. 6.22.1.  For myself, when I listen to this and similar narratives, my judgement wavers. Is the revolution of human things governed by fate and changeless necessity, or by accident? You will find the wisest of the ancients, and the disciplines attached to their tenets, at complete variance; in many of them a fixed belief that Heaven concerns itself neither with our origins, nor with our ending, nor, in fine, with mankind, and that so adversity continually assails the good, while prosperity dwells among the evil. Others hold, on the contrary, that, though there is certainly a fate in harmony with events, it does not emanate from wandering stars, but must be sought in the principles and processes of natural causation. Still, they leave us free to choose our life: that choice made, however, the order of the future is certain. Nor, they maintain, are evil and good what the crowd imagines: many who appear to be the sport of adverse circumstances are happy; numbers are wholly wretched though in the midst of great possessions — provided only that the former endure the strokes of fortune with firmness, while the latter employ her favours with unwisdom. With most men, however, the faith is ineradicable that the future of an individual is ordained at the moment of his entry into life; but at times a prophecy is falsified by the event, through the dishonesty of the prophet who speaks he knows not what; and thus is debased the credit of an art, of which the most striking evidences have been furnished both in the ancient world and in our own. For the forecast of Nero's reign, made by the son of this very Thrasyllus, shall be related at its fitting place: at present I do not care to stray too far from my theme. 6.28.  In the consulate of Paulus Fabius and Lucius Vitellius, after a long period of ages, the bird known as the phoenix visited Egypt, and supplied the learned of that country and of Greece with the material for long disquisitions on the miracle. I propose to state the points on which they coincide, together with the larger number that are dubious, yet not too absurd for notice. That the creature is sacred to the sun and distinguished from other birds by its head and the variegation of its plumage, is agreed by those who have depicted its form: as to its term of years, the tradition varies. The generally received number is five hundred; but there are some who assert that its visits fall at intervals of 1461 years, and that it was in the reigns, first of Sesosis, then of Amasis, and finally of Ptolemy (third of the Macedonian dynasty), that the three earlier phoenixes flew to the city called Heliopolis with a great escort of common birds amazed at the novelty of their appearance. But while antiquity is obscure, between Ptolemy and Tiberius there were less than two hundred and fifty years: whence the belief has been held that this was a spurious phoenix, not originating on the soil of Arabia, and following none of the practices affirmed by ancient tradition. For — so the tale is told — when its sum of years is complete and death is drawing on, it builds a nest in its own country and sheds on it a procreative influence, from which springs a young one, whose first care on reaching maturity is to bury his sire. Nor is that task performed at random, but, after raising a weight of myrrh and proving it by a far flight, so soon as he is a match for his burden and the course before him, he lifts up his father's corpse, conveys him to the Altar of the Sun, and consigns him to the flames. — The details are uncertain and heightened by fable; but that the bird occasionally appears in Egypt is unquestioned. 12.43.1.  Many prodigies occurred during the year. Ominous birds took their seat on the Capitol; houses were overturned by repeated shocks of earthquake, and, as the panic spread, the weak were trampled underfoot in the trepidation of the crowd. A shortage of corn, again, and the famine which resulted, were construed as a supernatural warning. Nor were the complaints always whispered. Claudius, sitting in judgement, was surrounded by a wildly clamorous mob, and, driven into the farthest corner of the Forum, was there subjected to violent pressure, until, with the help of a body of troops, he forced a way through the hostile throng. It was established that the capital had provisions for fifteen days, no more; and the crisis was relieved only by the especial grace of the gods and the mildness of the winter. And yet, Heaven knows, in the past, Italy exported supplies for the legions into remote provinces; nor is sterility the trouble now, but we cultivate Africa and Egypt by preference, and the life of the Roman nation has been staked upon cargo-boats and accidents. 12.64.1.  In the consulate of Marcus Asinius and Manius Acilius, it was made apparent by a sequence of prodigies that a change of conditions for the worse was foreshadowed. Fire from heaven played round the standards and tents of the soldiers; a swarm of bees settled on the pediment of the Capitol; it was stated that hermaphrodites had been born, and that a pig had been produced with the talons of a hawk. It was counted among the portents that each of the magistracies found its numbers diminished, since a quaestor, an aedile, and a tribune, together with a praetor and a consul, had died within a few months. But especial terror was felt by Agrippina. Disquieted by a remark let fall by Claudius in his cups, that it was his destiny first to suffer and finally to punish the infamy of his wives, she determined to act — and speedily. First, however, she destroyed Domitia Lepida on a feminine quarrel. For, as the daughter of the younger Antonia, the grand-niece of Augustus, the first cousin once removed of Agrippina, and also the sister of her former husband Gnaeus Domitius, Lepida regarded her family distinctions as equal to those of the princess. In looks, age, and fortune there was little between the pair; and since each was as unchaste, as disreputable, and as violent as the other, their competition in the vices was not less keen than in such advantages as they had received from the kindness of fortune. But the fiercest struggle was on the question whether the domit influence with Nero was to be his aunt or his mother: for Lepida was endeavouring to captivate his youthful mind by a smooth tongue and an open hand, while on the other side Agrippina stood grim and menacing, capable of presenting her son with an empire but not of tolerating him as emperor. 13.24.1.  At the end of the year, the cohort usually present on guard at the Games was withdrawn; the objects being to give a greater appearance of liberty, to prevent the troops from being corrupted by too close contact with the licence of the theatre, and to test whether the populace would continue its orderly behaviour when its custodians were removed. A lustration of the city was carried out by the emperor at the recommendation of the soothsayers, since the temples of Jupiter and Minerva had been struck by lightning. 14.1.1.  In the consular year of Gaius Vipstanius and Gaius Fonteius, Nero postponed no further the long-contemplated crime: for a protracted term of empire had consolidated his boldness, and day by day he burned more hotly with love for Poppaea; who, hopeless of wedlock for herself and divorce for Octavia so long as Agrippina lived, plied the sovereign with frequent reproaches and occasional raillery, styling him "the ward, dependent on alien orders, who was neither the empire's master nor his own. For why was her wedding deferred? Her face, presumably, and her grandsires with their triumphs, did not give satisfaction — or was the trouble her fecundity and truth of heart? No, it was feared that, as a wife at all events, she might disclose the wrongs of the Fathers, the anger of the nation against the pride and greed of his mother! But, if Agrippina could tolerate no daughter-in‑law but one inimical to her son, then let her be restored to her married life with Otho: she would go to any corner of earth where she could hear the emperor's ignominy rather than view it and be entangled in his perils." To these and similar attacks, pressed home by tears and adulterous art, no opposition was offered: all men yearned for the breaking of the mother's power; none credited that the hatred of the son would go the full way to murder. 14.22.1.  Meanwhile, a comet blazed into view — in the opinion of the crowd, an apparition boding change to monarchies. Hence, as though Nero were already dethroned, men began to inquire on whom the next choice should fall; and the name in all mouths was that of Rubellius Plautus, who, on the mother's side, drew his nobility from the Julian house. Personally, he cherished the views of an older generation: his bearing was austere, his domestic life being pure and secluded; and the retirement which his fears led him to seek had only brought him an accession of fame. The rumours gained strength from the interpretation — suggested by equal credulity — which was placed upon a flash of light. Because, while Nero dined by the Simbruine lakes in the villa known as the Sublaqueum, the banquet had been struck and the table shivered; and because the accident had occurred on the confines of Tibur, the town from which Plautus derived his origin on the father's side, a belief spread that he was the candidate marked out by the will of deity; and he found numerous supporters in the class of men who nurse the eager and generally delusive ambition to be the earliest parasites of a new and precarious power. Nero, therefore, perturbed by the reports, drew up a letter to Plautus, advising him "to consult the peace of the capital and extricate himself from the scandal-mongers: he had family estates in Asia, where he could enjoy his youth in safety and quiet." To Asia, accordingly, he retired with his wife Antistia and a few of his intimate friends. About the same date, Nero's passion for extravagance brought him some disrepute and danger: he had entered and swum in the sources of the stream which Quintus Marcius conveyed to Rome; and it was considered that by bathing there he had profaned the sacred waters and the holiness of the site. The divine anger was confirmed by a grave illness which followed. 15.44.1.  So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. 15.47.1.  At the close of the year, report was busy with portents heralding disaster to come — lightning-flashes in numbers never exceeded, a comet (a phenomenon to which Nero always made atonement in noble blood); two-headed embryos, human or of the other animals, thrown out in public or discovered in the sacrifices where it is the rule to kill pregt victims. Again, in the territory of Placentia, a calf was born close to the road with the head grown to a leg; and there followed an interpretation of the soothsayers, stating that another head was being prepared for the world; but it would be neither strong nor secret, as it had been repressed in the womb, and had been brought forth at the wayside. 16.13.1.  Upon this year, disgraced by so many deeds of shame, Heaven also set its mark by tempest and disease. Campania was wasted by a whirlwind, which far and wide wrecked the farms, the fruit trees, and the crops, and carried its fury to the neighbourhood of the capital, where all classes of men were being decimated by a deadly epidemic. No outward sign of a distempered air was visible. Yet the houses were filled with lifeless bodies, the streets with funerals. Neither sex nor age gave immunity from danger; slaves and the free-born populace alike were summarily cut down, amid the laments of their wives and children, who, themselves infected while tending or mourning the victims, were often burnt upon the same pyre. Knights and senators, though they perished on all hands, were less deplored — as if, by undergoing the common lot, they were cheating the ferocity of the emperor. In the same year, levies were held in Narbonese Gaul, Africa, and Asia, to recruit the legions of Illyricum, in which all men incapacitated by age or sickness were being discharged from the service. The emperor alleviated the disaster at Lugdunum by a grant of four million sesterces to repair the town's losses: the same amount which Lugdunum had previously offered in aid of the misfortunes of the capital.
9. Tacitus, Histories, 1.86, 2.91.1, 3.56.1, 4.84 (1st cent. CE - 2nd cent. CE) 1.86.  Prodigies which were reported on various authorities also contributed to the general terror. It was said that in the vestibule of the Capitol the reins of the chariot in which Victory stood had fallen from the goddess's hands, that a superhuman form had rushed out of Juno's chapel, that a statue of the deified Julius on the island of the Tiber had turned from west to east on a bright calm day, that an ox had spoken in Etruria, that animals had given birth to strange young, and that many other things had happened which in barbarous ages used to be noticed even during peace, but which now are only heard of in seasons of terror. Yet the chief anxiety which was connected with both present disaster and future danger was caused by a sudden overflow of the Tiber which, swollen to a great height, broke down the wooden bridge and then was thrown back by the ruins of the bridge which dammed the stream, and overflowed not only the low-lying level parts of the city, but also parts which are normally free from such disasters. Many were swept away in the public streets, a larger number cut off in shops and in their beds. The common people were reduced to famine by lack of employment and failure of supplies. Apartment houses had their foundations undermined by the standing water and then collapsed when the flood withdrew. The moment people's minds were relieved of this danger, the very fact that when Otho was planning a military expedition, the Campus Martius and the Flaminian Way, over which he was to advance, were blocked against him was interpreted as a prodigy and an omen of impending disaster rather than as the result of chance or natural causes. 4.84.  When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis.
10. Cassius Dio, Roman History, 43.14.6, 48.43.4, 58.27.1 (2nd cent. CE - 3rd cent. CE) 43.14.6.  And they decreed that a chariot of his should be placed on the Capitol facing the statue of Jupiter, that his statue in bronze should be mounted upon a likeness of the inhabited world, with an inscription to the effect that he was a demigod, and that his name should be inscribed upon the Capitol in place of that of Catulus on the ground that he had completed this temple after undertaking to call Catulus to account for the building of it. 48.43.4.  Now many events of a portentous nature had occurred even before this, such as the spouting of olive oil on the bank of the Tiber, and many also at this time. Thus the hut of Romulus was burned as a result of some ritual which the pontifices were performing in it; a statue of Virtus, which stood before one of the gates, fell upon its face, and certain persons, becoming inspired by the Mother of the Gods, declared that the goddess was angry with them. 58.27.1.  And if Egyptian affairs touch Roman interests at all, it may be mentioned that the phoenix was seen that year. All these events were thought to foreshadow the death of Tiberius. Thrasyllus, indeed, did die at this very time, and the emperor himself died in the following spring, in the consulship of Gnaeus Proculus and Pontius Nigrinus.
11. Vergil, Aeneis, 8.654 8.654. to the Rutulian land, to find defence

Subjects of this text:

subject	book bibliographic info
agrippina the younger,murder of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 291
agrippina the younger,nero murders	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25, 166
agrippina the younger,usurping of government functions by	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
alsop,j.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
altars	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 230
ambitio	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 306
anger,divine	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 290
animals,pigs	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
annales maximi,narrative placement of material in	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 229, 230
antiquitas	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 230
apollo,palatine temple of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
astrologers	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 229
augustus,and romulus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
beaujeu,j. m.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
becatti,g.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
bees	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 290
birds,hawks	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
birds	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 290
birth	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 291
britannicus,murder of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 230
brothers	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 230
campania	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
capitoline hill	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 290
carpentum	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
casson,l.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
celani,a.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
claudius,antiquarianism of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 290
claudius	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
comets	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 306
crime	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
cultic commemoration,and non-cultic commemoration	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 291
dais	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
decemuiri sacris faciundis	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205, 216
decline,of religion	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205
decline,of rome	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 213
duret,l.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
earthquakes	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
egypt	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 229, 230
expiation	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
family,imperial	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
fatum,diagnosis	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 213
fatum,in tacitus	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 213, 216
fatum,of rome	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 213
ficus ruminalis	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205, 213, 216; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 229, 230, 290, 291, 292, 306
fire,interpreted as prodigy	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
fire	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 291
flavian dynasty	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 230
fors,forte	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 213
fortuna	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 229
forum	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 291
fratricide	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 230, 291
frugalitas	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
gods,agency deduced	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205
gods,intervention	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205
greek,art	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
greek,statuary	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
greeks	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 229
gualandi,g.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
haruspices	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 290
hermaphrodites	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
heroön	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
ira deorum	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205, 213
isager,j.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
kin murder	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
koch,g. f.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
letters	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 306
lightning	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 290, 306
memory,cultic,decline and	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 290, 291, 292
memory,cultural	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 290
miracula	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 230
munatius plancus,l. (dedicator of temple of saturn),murderers,ritual pollution of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
myth	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 230
nero,and signs	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205
nero (emperor),murders committed by	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 230, 291
nero (emperor),prodigies and	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 306
nero (emperor),purification performed by	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 290
nero (emperor)	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 229
néradau,j. p.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
ogulnius gallus,cn.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
ogulnius gallus,q.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
omens	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 213; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 291
palatine	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
pape,m.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
parricidium	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
pax deorum	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205
phoenix	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205, 213, 216; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 229, 230
pietas	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 229
pliny the elder	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
pollution,ritual	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
pompeii	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
prodigies,in early principate	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
prodigies,symbolic	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205
prodigies,under claudius	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205
prodigies,under tiberius (lack of)	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205
prodigies	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 230, 306
prodigy reports	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
prophecy	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
purification	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 290, 292
remus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 229, 290, 291
rhodes,as vehicle of cultural memory	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 291
ritual,error	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205
rituals	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
rome,area capitolina	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
rome,burns	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
rome,casa romuli	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
rome,casa romuli on	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
rome,comitium	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
rome,early principate	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
rome,ficus ruminalis	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
rome,founders	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216
rome,palatine hill,casa romuli on	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
rome,palatine hill	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
rome,temple of mars ultor,neros statue in	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
rome,the arx	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
romulus,his tomb	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
romulus	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
romulus and remus	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
rouveret,a.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
rubellius plautus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 306
rumor	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 306
saecula,100 years	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216
saecula,beatissimum	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216
saecula	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 213, 216
saecular games,dating	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216
saecular games,of augustus	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216
saecular games,of claudius	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216
saecular games,of domitian	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216
saecular games	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216
saeculum corruptissimum,dating	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216
saeculum corruptissimum	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216
self-presentation	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 217
senate,and emperor	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 216
senate,failure of authority	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 205
senate	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
series saeculorum	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 213
significance in roman culture	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 217
statues,republican	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 217
statues	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 217
strong,d.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
sulla,l. cornelius	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 217
syme,ronald	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 230
tacitus,and the fatum of rome	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 213, 216
tacitus	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
temples,alterations to	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292
tiberius,astrology and	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 229
tiberius,emperor,and signs	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 213
tiberius	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
tree portents,ficus ruminalis'	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 165
trees	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 229, 230, 290, 291, 292
trojans,as romes ancestors	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
tumuli	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 229
ubii	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 291
uelut,and interpretation	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 213
vanitas	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 306
vespasian	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 230
virtus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
vitruvius	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 166
von holst,n.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 25
warburg,aby	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 217