Tiresias: The Ancient Mediterranean Religions Source Database

10588

Tacitus, Annals, 15.37

Ipse quo fidem adquireret nihil usquam perinde laetum sibi, publicis locis struere convivia totaque urbe quasi domo uti. et celeberrimae luxu famaque epulae fuere quas a Tigellino paratas ut exemplum referam, ne saepius eadem prodigentia narranda sit. igitur in stagno Agrippae fabricatus est ratem cui superpositum convivium navium aliarum tractu moveretur. naves auro et ebore distinctae, remiges- que exoleti per aetates et scientiam libidinum componebantur. volucris et feras diversis e terris et animalia maris Oceano abusque petiverat. crepidinibus stagni lupanaria adstabant inlustribus feminis completa et contra scorta visebantur nudis corporibus. iam gestus motusque obsceni; et postquam tenebrae incedebant, quantum iuxta nemoris et circumiecta tecta consonare cantu et luminibus clarescere. ipse per licita atque inlicita foedatus nihil flagitii reliquerat quo corruptior ageret, nisi paucos post dies uni ex illo contaminatorum grege (nomen Pythagorae fuit) in modum sollemnium coniugiorum denupsisset. inditum imperatori flammeum, missi auspices, dos et genialis torus et faces nuptiales, cuncta denique spectata quae etiam in femina nox operit. He himself, to create the impression that no place gave him equal pleasure with Rome, began to serve banquets in the public places and to treat the entire city as his palace. In point of extravagance and notoriety, the most celebrated of the feasts was that arranged by Tigellinus; which I shall describe as a type, instead of narrating time and again the monotonous tale of prodigality. He constructed, then, a raft on the Pool of Agrippa, and superimposed a banquet, to be set in motion by other craft acting as tugs. The vessels were gay with gold and ivory, and the oarsmen were catamites marshalled according to their ages and their libidinous attainments. He had collected birds and wild beasts from the ends of the earth, and marine animals from the ocean itself. On the quays of the lake stood brothels, filled with women of high rank; and, opposite, naked harlots met the view. First came obscene gestures and dances; then, as darkness advanced, the whole of the neighbouring grove, together with the dwelling-houses around, began to echo with song and to glitter with lights. Nero himself, defiled by every natural and unnatural lust had left no abomination in reserve with which to crown his vicious existence; except that, a few days later, he became, with the full rites of legitimate marriage, the wife of one of that herd of degenerates, who bore the name of Pythagoras. The veil was drawn over the imperial head, witnesses were despatched to the scene; the dowry, the couch of wedded love, the nuptial torches, were there: everything, in fine, which night enshrouds even if a woman is the bride, was left open to the view. <

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

12 results
1. Juvenal, Satires, 2.124 (1st cent. CE - 2nd cent. CE)
2. Martial, Epigrams, 9.59 (1st cent. CE - 2nd cent. CE)
3. Martial, Epigrams, 9.59 (1st cent. CE - 2nd cent. CE)
4. Petronius Arbiter, Satyricon, 26, 25 (1st cent. CE - 1st cent. CE)
5. Petronius Arbiter, Satyricon, 26, 25 (1st cent. CE - 1st cent. CE)
6. Suetonius, Nero, 29 (1st cent. CE - 2nd cent. CE)
7. Suetonius, Titus, 8.4 (1st cent. CE - 2nd cent. CE)
8. Tacitus, Annals, 1.76.1, 13.17, 14.22.4, 15.36, 15.36.1, 15.38, 15.40.2, 15.41.1, 15.47.2, 16.19 (1st cent. CE - 2nd cent. CE) 1.76.1.  In the same year, the Tiber, rising under the incessant rains, had flooded the lower levels of the city, and its subsidence was attended by much destruction of buildings and life. Accordingly, Asinius Gallus moved for a reference to the Sibylline Books. Tiberius objected, preferring secrecy as in earth so in heaven: still, the task of coercing the stream was entrusted to Ateius Capito and Lucius Arruntius. Since Achaia and Macedonia protested against the heavy taxation, it was decided to relieve them of their proconsular government for the time being and transfer them to the emperor. A show of gladiators, given in the name of his brother Germanicus, was presided over by Drusus, who took an extravagant pleasure in the shedding of blood however vile — a trait so alarming to the populace that it was said to have been censured by his father. Tiberius' own absence from the exhibition was variously explained. Some ascribed it to his impatience of a crowd; others, to his native morosity and his dread of comparisons; for Augustus had been a good-humoured spectator. I should be slow to believe that he deliberately furnished his son with an occasion for exposing his brutality and arousing the disgust of the nation; yet even this was suggested. 13.17.  The same night saw the murder of Britannicus and his pyre, the funeral apparatus — modest enough — having been provided in advance. Still, his ashes were buried in the Field of Mars, under such a tempest of rain that the crowd believed it to foreshadow the anger of the gods against a crime which, even among men, was condoned by the many who took into account the ancient instances of brotherly hatred and the fact that autocracy knows no partnership. The assertion is made by many contemporary authors that, for days before the murder, the worst of all outrages had been offered by Nero to the boyish years of Britannicus: in which case, it ceases to be possible to regard his death as either premature or cruel, though it was amid the sanctities of the table, without even a respite allowed in which to embrace his sister, and under the eyes of his enemy, that the hurried doom fell on this last scion of the Claudian house, upon whom lust had done its unclean work before the poison. The hastiness of the funeral was vindicated in an edict of the Caesar, who called to mind that "it was a national tradition to withdraw these untimely obsequies from the public gaze and not to detain it by panegyrics and processions. However, now that he had lost the aid of his brother, not only were his remaining hopes centred in the state, but the senate and people themselves must so much the more cherish their prince as the one survivor of a family born to the heights of power. 15.36.  Before long, giving up for the moment the idea of Greece (his reasons were a matter of doubt), he revisited the capital, his secret imaginations being now occupied with the eastern provinces, Egypt in particular. Then after asseverating by edict that his absence would not be for long, and that all departments of the state would remain as stable and prosperous as ever, he repaired to the Capitol in connection with his departure. There he performed his devotions; but, when he entered the temple of Vesta also, he began to quake in every limb, possibly from terror inspired by the deity, or possibly because the memory of his crimes never left him devoid of fear. He abandoned his project, therefore, with the excuse that all his interests weighed lighter with him than the love of his fatherland:— "He had seen the dejected looks of his countrymen: he could hear their whispered complaints against the long journey soon to be undertaken by one whose most limited excursions were insupportable to a people in the habit of drawing comfort under misfortune from the sight of their emperor. Consequently, as in private relationships the nearest pledges of affection were the dearest, so in public affairs the Roman people had the first call, and he must yield if it wished him to stay." These and similar professions were much to the taste of the populace with its passion for amusements and its dread of a shortage of corn (always the chief preoccupation) in the event of his absence. The senate and high aristocracy were in doubt whether his cruelty was more formidable at a distance or at close quarters: in the upshot, as is inevitable in all great terrors, they believed the worse possibility to be the one which had become a fact. 15.36.1.  Before long, giving up for the moment the idea of Greece (his reasons were a matter of doubt), he revisited the capital, his secret imaginations being now occupied with the eastern provinces, Egypt in particular. Then after asseverating by edict that his absence would not be for long, and that all departments of the state would remain as stable and prosperous as ever, he repaired to the Capitol in connection with his departure. There he performed his devotions; but, when he entered the temple of Vesta also, he began to quake in every limb, possibly from terror inspired by the deity, or possibly because the memory of his crimes never left him devoid of fear. He abandoned his project, therefore, with the excuse that all his interests weighed lighter with him than the love of his fatherland:— "He had seen the dejected looks of his countrymen: he could hear their whispered complaints against the long journey soon to be undertaken by one whose most limited excursions were insupportable to a people in the habit of drawing comfort under misfortune from the sight of their emperor. Consequently, as in private relation­ships the nearest pledges of affection were the dearest, so in public affairs the Roman people had the first call, and he must yield if it wished him to stay." These and similar professions were much to the taste of the populace with its passion for amusements and its dread of a shortage of corn (always the chief preoccupation) in the event of his absence. The senate and high aristocracy were in doubt whether his cruelty was more formidable at a distance or at close quarters: in the upshot, as is inevitable in all great terrors, they believed the worse possibility to be the one which had become a fact. 15.38.  There followed a disaster, whether due to chance or to the malice of the sovereign is uncertain — for each version has its sponsors — but graver and more terrible than any other which has befallen this city by the ravages of fire. It took its rise in the part of the Circus touching the Palatine and Caelian Hills; where, among the shops packed with inflammable goods, the conflagration broke out, gathered strength in the same moment, and, impelled by the wind, swept the full length of the Circus: for there were neither mansions screened by boundary walls, nor temples surrounded by stone enclosures, nor obstructions of any description, to bar its progress. The flames, which in full career overran the level districts first, then shot up to the heights, and sank again to harry the lower parts, kept ahead of all remedial measures, the mischief travelling fast, and the town being an easy prey owing to the narrow, twisting lanes and formless streets typical of old Rome. In addition, shrieking and terrified women; fugitives stricken or immature in years; men consulting their own safety or the safety of others, as they dragged the infirm along or paused to wait for them, combined by their dilatoriness or their haste to impede everything. often, while they glanced back to the rear, they were attacked on the flanks or in front; or, if they had made their escape into a neighbouring quarter, that also was involved in the flames, and even districts which they had believed remote from danger were found to be in the same plight. At last, irresolute what to avoid or what to seek, they crowded into the roads or threw themselves down in the fields: some who had lost the whole of their means — their daily bread included — chose to die, though the way of escape was open, and were followed by others, through love for the relatives whom they had proved unable to rescue. None ventured to combat the fire, as there were reiterated threats from a large number of persons who forbade extinction, and others were openly throwing firebrands and shouting that "they had their authority" — possibly in order to have a freer hand in looting, possibly from orders received. 15.41.1.  It would not be easy to attempt an estimate of the private dwellings, tenement-blocks, and temples, which were lost; but the flames consumed, in their old-world sanctity, the temple dedicated to Luna by Servius Tullius, the great altar and chapel of the Arcadian Evander to the Present Hercules, the shrine of Jupiter Stator vowed by Romulus, the Palace of Numa, and the holy place of Vesta with the Penates of the Roman people. To these must be added the precious trophies won upon so many fields, the glories of Greek art, and yet again the primitive and uncorrupted memorials of literary genius; so that, despite the striking beauty of the rearisen city, the older generation recollects much that it proved impossible to replace. There were those who noted that the first outbreak of the fire took place on the nineteenth of July, the anniversary of the capture and burning of Rome by the Senones: others have pushed their researches so far as to resolve the interval between the two fires into equal numbers of years, of months, and of days. 16.19.  In those days, as it chanced, the Caesar had migrated to Campania; and Petronius, after proceeding as far as Cumae, was being there detained in custody. He declined to tolerate further the delays of fear or hope; yet still did not hurry to take his life, but caused his already severed arteries to be bound up to meet his whim, then opened them once more, and began to converse with his friends, in no grave strain and with no view to the fame of a stout-hearted ending. He listened to them as they rehearsed, not discourses upon the immortality of the soul or the doctrines of philosophy, but light songs and frivolous verses. Some of his slaves tasted of his bounty, a few of the lash. He took his place at dinner, and drowsed a little, so that death, if compulsory, should at least resemble nature. Not even in his will did he follow the routine of suicide by flattering Nero or Tigellinus or another of the mighty, but — prefixing the names of the various catamites and women — detailed the imperial debauches and the novel features of each act of lust, and sent the document under seal to Nero. His signet-ring he broke, lest it should render dangerous service later.
9. Tosefta, Avodah Zarah, 3.9 (1st cent. CE - 2nd cent. CE)
10. Pliny The Younger, Panegyric, 49.5 (2nd cent. CE - 2nd cent. CE)
11. Tertullian, On The Games, 2 (2nd cent. CE - 3rd cent. CE) 2. Then, again, every one is ready with the argument that all things, as we teach, were created by God, and given to man for his use, and that they must be good, as coming all from so good a source; but that among them are found the various constituent elements of the public shows, such as the horse, the lion, bodily strength, and musical voice. It cannot, then, be thought that what exists by God's own creative will is either foreign or hostile to Him; and if it is not opposed to Him, it cannot be regarded as injurious to His worshippers, as certainly it is not foreign to them. Beyond all doubt, too, the very buildings connected with the places of public amusement, composed as they are of rocks, stones, marbles, pillars, are things of God, who has given these various things for the earth's embellishment; nay, the very scenes are enacted under God's own heaven. How skilful a pleader seems human wisdom to herself, especially if she has the fear of losing any of her delights - any of the sweet enjoyments of worldly existence! In fact, you will find not a few whom the imperilling of their pleasures rather than their life holds back from us. For even the weakling has no strong dread of death as a debt he knows is due by him; while the wise man does not look with contempt on pleasure, regarding it as a precious gift - in fact, the one blessedness of life, whether to philosopher or fool. Now nobody denies what nobody is ignorant of - for Nature herself is teacher of it - that God is the Maker of the universe, and that it is good, and that it is man's by free gift of its Maker. But having no intimate acquaintance with the Highest, knowing Him only by natural revelation, and not as His friends- afar off, and not as those who have been brought near to Him - men cannot but be in ignorance alike of what He enjoins and what He forbids in regard to the administration of His world. They must be ignorant, too, of the hostile power which works against Him, and perverts to wrong uses the things His hand has formed; for you cannot know either the will or the adversary of a God you do not know. We must not, then, consider merely by whom all things were made, but by whom they have been perverted. We shall find out for what use they were made at first, when we find for what they were not. There is a vast difference between the corrupted state and that of primal purity, just because there is a vast difference between the Creator and the corrupter. Why, all sorts of evils, which as indubitably evils even the heathens prohibit, and against which they guard themselves, come from the works of God. Take, for instance, murder, whether committed by iron, by poison, or by magical enchantments. Iron and herbs and demons are all equally creatures of God. Has the Creator, withal, provided these things for man's destruction? Nay, He puts His interdict on every sort of man-killing by that one summary precept, You shall not kill. Moreover, who but God, the Maker of the world, put in its gold, brass, silver, ivory, wood, and all the other materials used in the manufacture of idols? Yet has He done this that men may set up a worship in opposition to Himself? On the contrary idolatry in His eyes is the crowning sin. What is there offensive to God which is not God's? But in offending Him, it ceases to be His; and in ceasing to be His, it is in His eyes an offending thing. Man himself, guilty as he is of every iniquity, is not only a work of God - he is His image, and yet both in soul and body he has severed himself from his Maker. For we did not get eyes to minister to lust, and the tongue for speaking evil with, and ears to be the receptacle of evil speech, and the throat to serve the vice of gluttony, and the belly to be gluttony's ally, and the genitals for unchaste excesses, and hands for deeds of violence, and the feet for an erring life; or was the soul placed in the body that it might become a thought-manufactory of snares, and fraud, and injustice? I think not; for if God, as the righteous ex-actor of innocence, hates everything like malignity - if He hates utterly such plotting of evil, it is clear beyond a doubt, that, of all things that have come from His hand, He has made none to lead to works which He condemns, even though these same works may be carried on by things of His making; for, in fact, it is the one ground of condemnation, that the creature misuses the creation. We, therefore, who in our knowledge of the Lord have obtained some knowledge also of His foe - who, in our discovery of the Creator, have at the same time laid hands upon the great corrupter, ought neither to wonder nor to doubt that, as the prowess of the corrupting and God-opposing angel overthrew in the beginning the virtue of man, the work and image of God, the possessor of the world, so he has entirely changed man's nature - created, like his own, for perfect sinlessness - into his own state of wicked enmity against his Maker, that in the very thing whose gift to man, but not to him, had grieved him, he might make man guilty in God's eyes, and set up his own supremacy.
12. Velleius Paterculus, Roman History, 1.11.5, 2.1.1-2.1.2

Subjects of this text:

subject	book bibliographic info
agrippa	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
agrippa baths	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
alexander severus,keeps aviaries	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
animals,collections of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
animals	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
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 , 319
aristocracy	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
arson,fire	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
art,interpretation of symbols	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 899
art	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 899
artist,works of art	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
ascyltos	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
augustus,augustan	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
augustus,dedicates portico ad nationes	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
augustus,displays animals	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
aviaries	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
baths	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
caesar,julius	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
caligula,emperor (gaius caesar)	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
carey,s.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
carthage,and hercules melqart	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
christian quarters of rome	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
cinaedi	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
circus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
conspectus,imperial	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
courtney,e.	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 233
crime	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
crowns	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
cults	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
cybele	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 77
depicting,and domus aurea	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
depicting,and great fire	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
depicting,and hospitality	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
depicting,and villas	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
depicting,colossal statue of	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
depicting,populism of	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
disempowerment of men in,sexual aggressors,women as	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
disempowerment of men in,voyeurism and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 77
disempowerment of men in,wedding of pannychis and giton	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76, 77
domitian	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
domus aurea	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
dwellings	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
encolpius	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 233
evander	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
eye,as shared with inhabitants of rome	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
eye,situation of	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
eye,structures and features of	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
feminization/effeminacy	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76, 77
fescennina iocatio	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
fire,of ad	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
fires	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
flammeum	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
flammeum (bridal scarf)	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 490
galli	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 77
gardens of agrippa	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
gender,dissonance	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 233
giton,nero and	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 233
giton	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76, 77
golden house of nero	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
grain	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
great fire in rome	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
hadrian	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
hercules,temple of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
hieros gamos	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
humiliores	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
intertextuality,quartilla in petronius satyrica and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
jupiter stator	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
laenius strabo,m.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
largo argentina	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
ludicrum troiae,luna,temple of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
maps	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
marble city plan	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
marriage	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 233
mars field	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
mary	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 899
matrimonium	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 490
matronae	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
meir	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 899
metellus macedonicus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
minucia	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
mirabilia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
mohammed	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 899
munda,battle of	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
nero	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76, 77; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 233
nero (emperor),(un)observed life	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
nero (emperor),prodigies and	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
nero (emperor),psychology of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
numa	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
octavius,gnaeus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
octavius,portico of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
of	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 233
ofonius tigellinus,c.,collects birds and animals	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
opening (clothing)	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 490
panayotakis c.,petronius,in	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 233
pannychis	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76, 77
penates	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
petronius	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 233
picaresque	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 233
pliny the elder,on wonders	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
plutarch	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
pompey,and bribes	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
pompey,gardens of	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
pompey	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
portico of octavius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
porticos	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
possessions,wealth	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
praetexta	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 490
privacy,and a political life	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
prodigies	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
pronuba	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
prostitution	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
provinces,allegorical depiction of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
psyche	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
public life,boundaries with private life	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
pythagoras (freedman)	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
quarters,of city	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
quartilla in petronius satyrica,cinaedi and	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
quartilla in petronius satyrica	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76, 77
rabbis	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 899
religio	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
rome,palatine hill,aviaries on	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
rome,portico ad nationes	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208
saepta	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
same-sex relationships,cinaedi	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
same-sex relationships,neros marriages to pythagoras,doryphorus,and sporus	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76, 77
scarf,bridal (see flammeum)	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 490
scipio nasica	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
sculpture	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
servius tullius	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
sexuality ,violence,anxiety,and female resistance associated with	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
sexuality ,women as sexual aggressors,in petronius satyrica	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
shops	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
slavonic josephus,and mss. of greek josephus	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 899
sphinx	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 899
stadium	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
stagnum	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
stoicism	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 233
symbolism,religious	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 899
tacitus,on nero	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
tacitus,works annales (annals)	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
temples,as display expenditure	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
temples,destruction of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
theater	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
theaters	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
tiber river	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
tiberius	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
tigellinus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
titus,emperor	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
topography	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
trade,occupation	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
trajan,accessibility of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 80
trojan war	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72
uniuira	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
vespasian,vesta,temple of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
via lata	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 62
vota	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
voyeurism of quartilla in petronius satyrica	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 77
weddings'	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
weddings and marriage,violence,anxiety,and female resistance associated with	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 76
women,as provinces	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 208