Tiresias: The Ancient Mediterranean Religions Source Database

10588

Tacitus, Annals, 15.41.1

nan 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.

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

6 results
1. Cicero, In Verrem, 2.4.78 (2nd cent. BCE - 1st cent. BCE)
2. Livy, History, 1.45.6, 10.28.13 (1st cent. BCE - missingth cent. CE)
3. Sallust, Iugurtha, 4.6 (1st cent. BCE - 1st cent. BCE)
4. Tacitus, Annals, 1.76.1, 2.53.1-2.53.2, 3.64.3-3.64.4, 4.74.2, 12.8.1-12.8.2, 14.22.4, 14.64.3, 15.36-15.38, 15.36.1, 15.40.2, 15.44.1-15.44.5, 15.47.2 (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. 2.53.1.  The following year found Tiberius consul for a third time; Germanicus, for a second. The latter, however, entered upon that office in the Achaian town of Nicopolis, which he had reached by skirting the Illyrian coast after a visit to his brother Drusus, then resident in Dalmatia: the passage had been stormy both in the Adriatic and, later, in the Ionian Sea. He spent a few days, therefore, in refitting the fleet; while at the same time, evoking the memory of his ancestors, he viewed the gulf immortalized by the victory of Actium, together with the spoils which Augustus had consecrated, and the camp of Antony. For Augustus, as I have said, was his great-uncle, Antony his grandfather; and before his eyes lay the whole great picture of disaster and of triumph. — He next arrived at Athens; where, in deference to our treaty with an allied and time-honoured city, he made use of one lictor alone. The Greeks received him with most elaborate compliments, and, in order to temper adulation with dignity, paraded the ancient doings and sayings of their countrymen. 12.8.1.  On the wedding-day Silanus committed suicide; whether he had preserved his hope of life till then, or whether the date was deliberately chosen to increase the odium of his death. His sister Calvina was expelled from Italy. Claudius, in addition, prescribed sacrifices in accordance with the legislation of King Tullus, and expiatory ceremonies to be carried out by the pontiffs in the grove of Diana; universal derision being excited by this choice of a period in which to unearth the penalties and purifications of incest. Agrippina, on the other hand, not to owe her reputation entirely to crime, procured a remission of banishment for Annaeus Seneca, along with a praetor­ship: his literary fame, she conceived, would make the act popular with the nation; while she was anxious to gain so distinguished a tutor for Domitius in his transit from boyhood to adolescence, and to profit by his advice in their designs upon the throne. For the belief was that Seneca was attached to Agrippina by the memory of her kindness and embittered against Claudius by resentment of his injury. 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. 15.37.  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. 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. 15.44.1.  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.
5. Cassius Dio, Roman History, 51.19.3 (2nd cent. CE - 3rd cent. CE) 51.19.3.  But it would be quite superfluous to go on and mention the prayers, the images, the privilege of the front seat, and all the other honours of the sort. At the beginning, then, they not only voted him these honours but also either took down or effaced the memorials of Antony, declared the day on which he had been born accursed, and forbade the use of the surname Marcus by any of his kind.
6. Justinian, Digest, 47.9.9 (5th cent. CE - 6th cent. CE)

Subjects of this text:

subject	book bibliographic info
actium	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 99
adulatio	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 310
altars	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 320
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
antony,mark	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 99
archives	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 257
aricia	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
asia	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 323
assmann,aleida	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 321
augustus,divus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 133
babylon,babylonians	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 257
burning alive	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 257
calpurnius piso,cn. (governor of syria),trial and death of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 133
capitoline hill	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 321
ceres	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 321
claudius,hypocrisy of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
claudius,wives of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
consuls	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 133
cotta messalinus,counting,motif of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 11, 310
cremutius cordus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 11
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
cult statues	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 321, 323
diana	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261, 323
dissimulation	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
emperor cult	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
evander	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319, 320
exile	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261, 310
expiation	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 11, 261, 321
fetiales	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 310
fire,of ad	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 99, 319, 320, 321, 323
fire (as purification)	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 257
foreign cults	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 321
freedmen	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 323
germanicus,ancestry of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 99
germanicus,memory and	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 11
germanicus,travels of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 99
germanicus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 99
gold	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 323
groves,sacred	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
hercules,temple of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319, 320
hieroglyphs	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 11
imagines	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 99
incest and incestum	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
judgment day	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 257
juno	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 321
jupiter stator	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319, 320
kin murder	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 310
kings	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
law of the twelve tables	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 257
lieu(x) de mémoire	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 320
livia	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 133, 310
livy	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 320
ludicrum troiae,luna,temple of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319, 320
manubiae and spoils	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 323
memory,cultic,decline and	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 320, 321
memory,cultural	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 11
memory,functional vs. stored	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 320, 321
memory,individual	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 321
monumenta	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 320, 321
monuments	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 11
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 , 133
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, 320
penates	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319, 320
pietas	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 133
plancina	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 133
pontifex/pontifices	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
preces	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 133
prodigies	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 11, 319
proserpina	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 321
providentia	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 11
purification	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
pythagoras (freedman)	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
religio	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319, 320
rhodes,as vehicle of cultural memory	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 99, 320, 323
rhodes,misuse of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 310
sack of rome	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 257
sacrifice	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
sacrilege	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 323
segesta	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 323
sellisternia	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 321
senate,flattery of emperor by	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 310
seneca	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
servius tullius	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261, 319, 320
sibylline books	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 321
silani	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
sin	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 257
sodom	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 257
state cult	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
suicide	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261
supplicatio and supplicia	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 310, 321
syme,ronald	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 11
syria,interest in religious material	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 11
syria,memory and	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 11
syria,perceived cynicism of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 11
tablets	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 257
temple destruction	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 257
temples,destruction of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319, 320, 321
temples,religious memory and	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 310, 320, 321, 323
temples,robbery of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 323
teutoburg forest	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 99
theaters	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
theatre	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 257
tigellinus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
titius sabinus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 310
triumphs	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 323
varus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 99
vespasian,vesta,temple of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319, 320
vota	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319, 320
vulcan	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 321
weddings'	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319
weddings	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 261