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Tiresias: The Ancient Mediterranean Religions Source Database



10588
Tacitus, Annals, 2.69.3
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Intertexts (texts cited often on the same page as the searched text):

3 results
1. Varro, On The Latin Language, 7.27 (2nd cent. BCE - 1st cent. BCE)

2. Tacitus, Annals, 1.73, 2.30.1-2.30.2, 2.32.3, 2.70, 3.12, 3.13.2, 4.58.2-4.58.3, 6.20.2, 6.21, 6.28, 12.52.3, 12.68.3, 14.9.3 (1st cent. CE - 2nd cent. CE)

1.73.  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. 2.30.1.  Besides Trio and Catus, Fonteius Agrippa and Gaius Vibius had associated themselves with the prosecution, and it was disputed which of the four should have the right of stating the case against the defendant. Finally, Vibius announced that, as no one would give way and Libo was appearing without legal representation, he would take the counts one by one. He produced Libo's papers, so fatuous that, according to one, he had inquired of his prophets if he would be rich enough to cover the Appian Road as far as Brundisium with money. There was more in the same vein, stolid, vacuous, or, if indulgently read, pitiable. In one paper, however, the accuser argued, a set of marks, sinister or at least mysterious, had been appended by Libo's hand to the names of the imperial family and a number of senators. As the defendant denied the allegation, it was resolved to question the slaves, who recognized the handwriting, under torture; and, since an old decree prohibited their examination in a charge affecting the life of their master, Tiberius, applying his talents to the discovery of a new jurisprudence, ordered them to be sold individually to the treasury agent: all to procure servile evidence against a Libo, without overriding a senatorial decree! In view of this, the accused asked for an adjournment till the next day, and left for home, after commissioning his relative, Publius Quirinius, to make a final appeal to the emperor. 2.70.  of all this Germanicus heard with at least as much anger as alarm:— "If his threshold was besieged, if he must surrender his breath under the eye of his enemies, what must the future hold in store for his unhappy wife — for his infant children? Poison was considered too dilatory; Piso was growing urgent — imperative — to be left alone with his province and his legions! But Germanicus had not fallen from himself so far, nor should the price of blood remain with the slayer!" He composed a letter renouncing his friendship: the general account adds that he ordered him to leave the province. Delaying no longer, Piso weighed anchor, and regulated his speed so that the return journey should be the shorter, if Germanicus' death opened the door in Syria. 3.12.  On the day the senate met, the Caesar spoke with calculated moderation. "Piso," he said, "had been his father's lieutet and friend; and he himself, at the instance of the senate, had assigned him to Germanicus as his coadjutor in the administration of the East. Whether, in that position, he had merely exasperated the youthful prince by perversity and contentiousness, and then betrayed pleasure at his death, or whether he had actually cut short his days by crime, was a question they must determine with open minds. For" (he proceeded) "if the case is one of a subordinate who, after ignoring the limits of his commission and the deference owed to his superior, has exulted over that superior's death and my own sorrow, I shall renounce his friendship, banish him from my house, and redress my grievances as a man without invoking my powers as a sovereign. But if murder comes to light — and it would call for vengeance, were the victim the meanest of mankind — then do you see to it that proper requital is made to the children of Germanicus and to us, his parents. At the same time, consider the following points:— Did Piso's treatment of the armies make for disorder and sedition? Did he employ corrupt means to win the favour of the private soldiers? Did he levy war in order to repossess himself of the province? Or are these charges falsehoods, published with enlargements by the accusers; at whose zealous indiscretions I myself feel some justifiable anger? For what was the object in stripping the corpse naked and exposing it to the degrading contact of the vulgar gaze? Or in diffusing the report — and among foreigners — that he fell a victim to poison, if that is an issue still uncertain and in need of scrutiny? True, I lament my son, and shall lament him always. But far from hampering the defendant in adducing every circumstance which may tend to relieve his innocence or to convict Germanicus of injustice (if injustice there was), I beseech you that, even though the case is bound up with a personal sorrow of my own, you will not therefore receive the assertion of guilt as a proof of guilt. If kinship or a sense of loyalty has made some of you his advocates, then let each, with all the eloquence and devotion he can command, aid him in his hour of danger. To the accusers I commend a similar industry, a similar constancy. The only extra-legal concession we shall be found to have made to Germanicus is this, that the inquiry into his death is being held not in the Forum but in the Curia, not before a bench of judges but the senate. Let the rest of the proceedings show the like restraint: let none regard the tears of Drusus, none my own sadness, nor yet any fictions invented to our discredit. 6.21.  For all consultations on such business he used the highest part of his villa and the confidential services of one freedman. Along the pathless and broken heights (for the house overlooks a cliff) this illiterate and robust guide led the way in front of the astrologer whose art Tiberius had resolved to investigate, and on his return, had any suspicion arisen of incompetence or of fraud, hurled him into the sea below, lest he should turn betrayer of the secret. Thrasyllus, then, introduced by the same rocky path, after he had impressed his questioner by adroit revelations of his empire to be and of the course of the future, was asked if he had ascertained his own horoscope — what was the character of that year — what the complexion of that day. A diagram which he drew up of the positions and distances of the stars at first gave him pause; then he showed signs of fear: the more careful his scrutiny, the greater his trepidation between surprise and alarm; and at last he exclaimed that a doubtful, almost a final, crisis was hard upon him. He was promptly embraced by Tiberius, who, congratulating him on the fact that he had divined, and was about to escape, his perils, accepted as oracular truth, the predictions he had made, and retained him among his closest friends. 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.
3. Tacitus, Histories, 1.22.2 (1st cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
accused/defendant Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
accuser/prosecutor Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
africa Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
agricola Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 117
amulets, xiii Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 127
astrologers expelled Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
astrology, and imperial destinies Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
astrology, in tacitus Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
astrology, rise of Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
astrology, successful/inappropriate Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
augustus, divus Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 116
bodies, human Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 127
calpurnius piso, cn. (governor of syria), trial and death of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 132
calpurnius piso, cn. (governor of syria) Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 116, 117
carmenmna Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
civil war/stasis Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
cremation Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 116
cult, acts Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
curses and curse tablets Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 116, 117, 132
devotioanes Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
domitian Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 117
execution Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
family, imperial Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 116
fides Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 132
germanicus, death of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 116, 117
germanicus, ignorance or impassivity of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 117
germanicus Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 127; Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 116, 117
gods of the underworld Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
haruspicy, decline Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
honor Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
impiety Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 117
impotence, magical cure of Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 127
incest Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
livia Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 116
lucilius Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
magic, as superstitio Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
magic, magicians Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
magic, malign Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
magic, prosecutions for Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
magic and magi Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 116, 117, 132
magicians expelled Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
marsi Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
mourning, cf. grief Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
nero, reign predicted Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
offend, cf. insult Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
piso, gnaeus calpumius Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
piso, gnaeus calpurnius Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 127
plancina Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 127; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 132
poison Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 116, 117, 132
pollution/miasma Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
prayer, language of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 132
prayer Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 116
ritual, deviant noxious Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
sacrifice, noxious Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
sacrifice Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 132
shame Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
suetonius Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
suicide Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 132
superstitio Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
syria Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
tacitus Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
the eleven Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
thrasyllus (astrologer) Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
tiberius, emperor, and signs Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
tiberius, emperor, astrologer Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 166
timoria, cf. punishment, revenge, vengeance Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219
titinia Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
tombs' Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 116
tradition, roman religious Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
trials, for magic and poisoning Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
venenum Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 55
vengeance Riess, Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens (2012) 219