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Tiresias: The Ancient Mediterranean Religions Source Database



10588
Tacitus, Annals, 2.27.2
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Intertexts (texts cited often on the same page as the searched text):

6 results
1. Pliny The Elder, Natural History, 30.1-30.2, 30.4-30.7, 30.9-30.11, 30.13-30.14, 30.18 (1st cent. CE - 1st cent. CE)

2. Suetonius, Tiberius, 25 (1st cent. CE - 2nd cent. CE)

3. Tacitus, Annals, 1.73.1, 2.27.1, 2.32.2-2.32.3, 3.13.2, 4.58.2-4.58.3, 6.22, 12.8.1, 12.22.1 (1st cent. CE - 2nd cent. CE)

1.73.1.  It will not be unremunerative to recall the first, tentative charges brought in the case of Falanius and Rubrius, two Roman knights of modest position; if only to show from what beginnings, thanks to the art of Tiberius, the accursed thing crept in, and, after a temporary check, at last broke out, an all-devouring conflagration. Against Falanius the accuser alleged that he had admitted a certain Cassius, mime and catamite, among the "votaries of Augustus," who were maintained, after the fashion of fraternities, in all the great houses: also, that when selling his gardens, he had parted with a statue of Augustus as well. To Rubrius the crime imputed was violation of the deity of Augustus by perjury. When the facts came to the knowledge of Tiberius, he wrote to the consuls that place in heaven had not been decreed to his father in order that the honour might be turned to the destruction of his countrymen. Cassius, the actor, with others of his trade, had regularly taken part in the games which his own mother had consecrated to the memory of Augustus; nor was it an act of sacrilege, if the effigies of that sovereign, like other images of other gods, went with the property, whenever a house or garden was sold. As to the perjury, it was on the same footing as if the defendant had taken the name of Jupiter in vain: the gods must look to their own wrongs. 2.27.1.  Nearly at the same time, a charge of revolutionary activities was laid against Libo Drusus, a member of the Scribonian family. I shall describe in some detail the origin, the progress, and the end of this affair, as it marked the discovery of the system destined for so many years to prey upon the vitals of the commonwealth. Firmius Catus, a senator, and one of Libo's closest friends, had urged that short-sighted youth, who had a foible for absurdities, to resort to the forecasts of astrologers, the ritual of magicians, and the society of interpreters of dreams; pointing to his great-grandfather Pompey, to his great-aunt Scribonia (at one time the consort of Augustus), to his cousin­ship with the Caesars, and to his mansion crowded with ancestral portraits; encouraging him in his luxuries and loans; and, to bind him in a yet stronger chain of evidence, sharing his debaucheries and his embarrassments. 6.22.  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. 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. 12.22.1.  In the same consulate, Agrippina, fierce in her hatreds, and infuriated against Lollia as her rival for the emperor's hand, arranged for her prosecution and her prosecutor, the charges to be traffic with Chaldaeans and magicians, and application to the image of the Clarian Apollo for information as to the sovereign's marriage. On this, Claudius — without hearing the defendant, — delivered a long exordium in the senate on the subject of her family distinctions, pointing out that her mother had been the sister of Lucius Volusius, her great-uncle Cotta Messalinus, herself the bride formerly of Memmius Regulus (her marriage with Caligula was deliberately suppressed); then added that her projects were pernicious to the state and she must be stripped of her resources for mischief: it would be best, therefore, to confiscate her property and expel her from Italy. Accordingly, out of her immense estate five million sesterces were spared to support her exile. Calpurnia also, a woman of high rank, came to ruin because Claudius had praised her appearance, not amorously, but in a casual conversation, so that Agrippina's anger stopped short of the last consequences: in Lollia's case, a tribune was despatched to enforce her suicide. Another condemnation was that of Cadius Rufus under the law of extortion, the indictment being brought by the Bithynians.
4. Tacitus, Histories, 1.22.1, 2.78.1 (1st cent. CE - 2nd cent. CE)

5. Cassius Dio, Roman History, 57.15.4-57.15.5 (2nd cent. CE - 3rd cent. CE)

57.15.4.  This was one instance of inconsistency on his part; another was seen in his treatment of Lucius Scribonius Libo, a young noble suspected of revolutionary designs. So long as this man was well, he did not bring him to trial, but when he became sick unto death, he caused him to be brought into the senate in a covered litter, such as the wives of the senators use; 57.15.5.  then, when there was a slight delay and Libo committed suicide before his trial could come off, he passed judgment upon him after his death, gave his money to his accusers, and caused sacrifices to be offered to commemorate the man's death, not only on his own account, but also on that of Augustus and of the latter's father Julius, as had been decreed in past times.
6. Velleius Paterculus, Roman History, 2.129.2



Subjects of this text:

subject book bibliographic info
achaemenid empire Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
agrippina the younger,trials,involvement in Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 262
alexandria Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51
apollo,clarius Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 262
astrologers,as criminal charge Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51, 262
astrology Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 383
astronomy Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 383
augustus,divus Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51, 55
babylonia Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
britannia Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
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 , 262
claros Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 262
claudius,wives of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 262
defixiones Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
delatores Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 55, 262
democritus Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
dissimulation Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 55
dreams Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
empedocles Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
faianius Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51
firmius catus Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51
germanicus Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 262
horoscopes Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 383
incest and incestum Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 262
libo drusus Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51, 55, 262
lollia paulina Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 262
magic and magi Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51, 262
maiestas Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51, 55
mausoleum of augustus,medicine,language of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 55
medicine Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
memory,cultic,maiestas and Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51, 55
oracles Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 262
ostanes Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
persia/persian Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
pliny the elder Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
pompey Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51
priest/priesthood,egyptian Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
pythagoras/pythagoreanism Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248
rubrius Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51
socrates Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 383
statues Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 262
superstitio Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51
tacitus Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 383
thrasykllos (astrologer) Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 383
vespasian Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 51
weddings' Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 262
zoroaster Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248