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Tiresias: The Ancient Mediterranean Religions Source Database



10588
Tacitus, Annals, 3.71.2
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Intertexts (texts cited often on the same page as the searched text):

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1. Tacitus, Annals, 1.11.1, 1.73.1, 2.26.2, 2.26.4, 2.32.3, 2.41.1, 2.85.4, 3.6, 3.6.2, 3.54.2, 3.57.2, 3.58-3.63, 3.58.1, 3.64.3-3.64.4, 3.66.1, 3.71, 3.71.3, 4.8.5, 4.12, 4.15.3, 4.16, 4.16.2, 4.16.4, 11.15, 13.24.2, 15.47.2 (1st cent. CE - 2nd cent. CE)

1.11.1.  Then all prayers were directed towards Tiberius; who delivered a variety of reflections on the greatness of the empire and his own diffidence:— "Only the mind of the deified Augustus was equal to such a burden: he himself had found, when called by the sovereign to share his anxieties, how arduous, how dependent upon fortune, was the task of ruling a world! He thought, then, that, in a state which had the support of so many eminent men, they ought not to devolve the entire duties on any one person; the business of government would be more easily carried out by the joint efforts of a number." A speech in this tenor was more dignified than convincing. Besides, the diction of Tiberius, by habit or by nature, was always indirect and obscure, even when he had no wish to conceal his thought; and now, in the effort to bury every trace of his sentiments, it became more intricate, uncertain, and equivocal than ever. But the Fathers, whose one dread was that they might seem to comprehend him, melted in plaints, tears, and prayers. They were stretching their hands to heaven, to the effigy of Augustus, to his own knees, when he gave orders for a document to be produced and read. It contained a statement of the national resources — the strength of the burghers and allies under arms; the number of the fleets, protectorates, and provinces; the taxes direct and indirect; the needful disbursements and customary bounties catalogued by Augustus in his own hand, with a final clause (due to fear or jealousy?) advising the restriction of the empire within its present frontiers. 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. 2.41.1.  The close of the year saw dedicated an arch near the temple of Saturn commemorating the recovery, "under the leader­ship of Germanicus and the auspices of Tiberius," of the eagles lost with Varus; a temple to Fors Fortuna on the Tiber bank, in the gardens which the dictator Caesar had bequeathed to the nation; a sanctuary to the Julian race, and an effigy to the deity of Augustus, at Bovillae. In the consulate of Gaius Caelius and Lucius Pomponius, Germanicus Caesar, on the twenty-sixth day of May, celebrated his triumph over the Cherusci, the Chatti, the Angrivarii, and the other tribes lying west of the Elbe. There was a procession of spoils and captives, of mimic mountains, rivers, and battles; and the war, since he had been forbidden to complete it, was assumed to be complete. To the spectators the effect was heightened by the noble figure of the commander himself, and by the five children who loaded his chariot. Yet beneath lay an unspoken fear, as men reflected that to his father Drusus the favour of the multitude had not brought happiness — that Marcellus, his uncle, had been snatched in youth from the ardent affections of the populace — that the loves of the Roman nation were fleeting and unblest! 3.6.  All this Tiberius knew; and, to repress the comments of the crowd, he reminded them in a manifesto that "many illustrious Romans had died for their country, but none had been honoured with such a fervour of regret: a compliment highly valued by himself and by all, if only moderation were observed. For the same conduct was not becoming to ordinary families or communities and to leaders of the state and to an imperial people. Mourning and the solace of tears had suited the first throes of their affliction; but now they must recall their minds to fortitude, as once the deified Julius at the loss of his only daughter, and the deified Augustus at the taking of his grandchildren, had thrust aside their anguish. There was no need to show by earlier instances how often the Roman people had borne unshaken the slaughter of armies, the death of generals, the complete annihilation of historic houses. Statesmen were mortal, the state eternal. Let them return, therefore, to their usual occupations and — as the Megalesian Games would soon be exhibited — resume even their pleasures! 3.58.  Meanwhile, after the governorship of Junius Blaesus in Africa had been extended, the Flamen Dialis, Servius Maluginensis, demanded the allotment of Asia to himself. "It was a common fallacy," he insisted, "that the flamens of Jove were not allowed to leave Italy; nor was his own legal status different from that of the flamens of Mars and Quirinus. If, then, they had had provinces allotted them, why was the right withheld from the priests of Jove? There was no national decree to be found on the point — nothing in the Books of Ceremonies. The pontiffs had often performed the rites of Jove, if the flamen was prevented by sickness or public business. For seventy-five years after the self-murder of Cornelius Merula no one had been appointed in his room, yet the rites had not been interrupted. But if so many years could elapse without a new creation, and without detriment to the cult, how much more easily could he absent himself for twelve months of proconsular authority? Personal rivalries had no doubt in former times led the pontiffs to prohibit his order from visiting the provinces: to‑day, by the grace of Heaven, the chief pontiff was also the chief of men, beyond the reach of jealousy, rancour, or private inclinations. 3.58.1.  Meanwhile, after the governor­ship of Junius Blaesus in Africa had been extended, the Flamen Dialis, Servius Maluginensis, demanded the allotment of Asia to himself. "It was a common fallacy," he insisted, "that the flamens of Jove were not allowed to leave Italy; nor was his own legal status different from that of the flamens of Mars and Quirinus. If, then, they had had provinces allotted them, why was the right withheld from the priests of Jove? There was no national decree to be found on the point — nothing in the Books of Ceremonies. The pontiffs had often performed the rites of Jove, if the flamen was prevented by sickness or public business. For seventy-five years after the self-murder of Cornelius Merula no one had been appointed in his room, yet the rites had not been interrupted. But if so many years could elapse without a new creation, and without detriment to the cult, how much more easily could he absent himself for twelve months of proconsular authority? Personal rivalries had no doubt in former times led the pontiffs to prohibit his order from visiting the provinces: to‑day, by the grace of Heaven, the chief pontiff was also the chief of men, beyond the reach of jealousy, rancour, or private inclinations. 3.59.  Since various objections to the argument were raised by the augur Lentulus and others, it was determined, in the upshot, to wait for the verdict of the supreme pontiff himself. Tiberius postponed his inquiry into the legal standing of the flamen, but modified the ceremonies with which it had been resolved to celebrate the tribunician power of Drusus; criticizing specifically the unprecedented motion of Haterius and the gold lettering so repugt to Roman custom. A letter, too, from Drusus was read, which, though tuned to a modest key, left an impression of extreme arrogance. "So the world," men said, "had come to this, that even a mere boy, invested with such an honour, would not approach the divinities of Rome, set foot within the senate, or, at the least, take the auspices on his native soil. War, they must assume, or some remote quarter of the world detained him; though at that instant he was perambulating the lakes and beaches of Campania! Such was the initiation of the governor of the human race, these the first lessons derived from the paternal instruction! A grey-haired emperor might, if he pleased, recoil from the view of his fellow-citizens, and plead the fatigue of age and the labours he had accomplished: but, in the case of Drusus, what impediment could there be save pride? 3.60.  Tiberius, however, while tightening his grasp on the solid power of the principate, vouchsafed to the senate a shadow of the past by submitting the claims of the provinces to the discussion of its members. For throughout the Greek cities there was a growing laxity, and impunity, in the creation of rights of asylum. The temples were filled with the dregs of the slave population; the same shelter was extended to the debtor against his creditor and to the man suspected of a capital offence; nor was any authority powerful enough to quell the factions of a race which protected human felony equally with divine worship. It was resolved, therefore, that the communities in question should send their charters and deputies to Rome. A few abandoned without a struggle the claims they had asserted without a title: many relied on hoary superstitions or on their services to the Roman nation. It was an impressive spectacle which that day afforded, when the senate scrutinized the benefactions of its predecessors, the constitutions of the provinces, even the decrees of kings whose power antedated the arms of Rome, and the rites of the deities themselves, with full liberty as of old to confirm or change. 3.61.  The Ephesians were the first to appear. "Apollo and Diana," they stated, "were not, as commonly supposed, born at Delos. In Ephesus there was a river Cenchrius, with a grove Ortygia; where Latona, heavy-wombed and supporting herself by an olive-tree which remained to that day, gave birth to the heavenly twins. The grove had been hallowed by divine injunction; and there Apollo himself, after slaying the Cyclopes, had evaded the anger of Jove. Afterwards Father Liber, victor in the war, had pardoned the suppliant Amazons who had seated themselves at the altar. Then the sanctity of the temple had been enhanced, with the permission of Hercules, while he held the crown of Lydia; its privileges had not been diminished under the Persian empire; later, they had been preserved by the Macedonians — last by ourselves. 3.62.  The Magnesians, who followed, rested their case on the rulings of Lucius Scipio and Lucius Sulla, who, after their defeats of Antiochus and Mithridates respectively, had honoured the loyalty and courage of Magnesia by making the shrine of Leucophryne Diana an inviolable refuge. Next, Aphrodisias and Stratonicea adduced a decree of the dictator Julius in return for their early services to his cause, together with a modern rescript of the deified Augustus, who praised the unchanging fidelity to the Roman nation with which they had sustained the Parthian inroad. Aphrodisias, however, was championing the cult of Venus; Stratonicea, that of Jove and Diana of the Crossways. The statement of Hierocaesarea went deeper into the past: the community owned a Persian Diana with a temple dedicated in the reign of Cyrus; and there were references to Perpenna, Isauricus, and many other commanders who had allowed the same sanctity not only to the temple but to the neighbourhood for two miles round. The Cypriotes followed with an appeal for three shrines — the oldest erected by their founder Aërias to the Paphian Venus; the second by his son Amathus to the Amathusian Venus; and a third by Teucer, exiled by the anger of his father Telamon, to Jove of Salamis. 3.63.  Deputations from other states were heard as well; till the Fathers, weary of the details, and disliking the acrimony of the discussion, empowered the consuls to investigate the titles, in search of any latent flaw, and to refer the entire question back to the senate. Their report was that — apart from the communities I have already named — they were satisfied there was a genuine sanctuary of Aesculapius at Pergamum; other claimants relied on pedigrees too ancient to be clear. "For Smyrna cited an oracle of Apollo, at whose command the town had dedicated a temple to Venus Stratonicis; Tenos, a prophecy from the same source, ordering the consecration of a statue and shrine to Neptune. Sardis touched more familiar ground with a grant from the victorious Alexander; Miletus had equal confidence in King Darius. With these two, however, the divine object of adoration was Diana in the one case, Apollo in the other. The Cretans, again, were claiming for an effigy of the deified Augustus." The senate, accordingly, passed a number of resolutions, scrupulously complimentary, but still imposing a limit; and the applicants were ordered to fix the brass records actually inside the temples, both as a solemn memorial and as a warning not to lapse into secular intrigue under the cloak of religion. 3.66.1.  Then, step by step, they passed from the degrading to the brutal. Gaius Silanus, the proconsul of Asia, accused of extortion by the provincials, was attacked simultaneously by the ex-consul Mamercus Scaurus, the praetor Junius Otho, and the aedile Bruttedius Niger, who flung at him the charge of violating the godhead of Augustus and spurning the majesty of Tiberius, while Mamercus made play with the precedents of antiquity — the indictment of Lucius Cotta by Scipio Africanus, of Servius Galba by Cato the Censor, of Publius Rutilius by Marcus Scaurus. Such, as all men know, were the crimes avenged by Scipio and Cato or the famous Scaurus, the great-grandsire of Mamercus, whom that reproach to his ancestors dishonoured by his infamous activity! Junius Otho's old profession had been to keep a school; afterwards, created a senator by the influence of Sejanus, by his effrontery and audacity he brought further ignominy, if possible, upon the meanness of his beginnings. Bruttedius, amply provided with liberal accomplishments, and bound, if he kept the straight road, to attain all distinctions, was goaded by a spirit of haste, which impelled him to outpace first his equals, then his superiors, and finally his own ambitions: an infirmity fatal to many, even of the good, who, disdaining the sure and slow, force a premature success, though destruction may accompany the prize. 3.71.  A problem in religion now presented itself: in what temple were the knights to lodge the offering vowed, in connection with Augusta's illness, to Equestrian Fortune? For though shrines to Fortune were plentiful in the city, none carried the epithet in question. It was found that there was a temple of the name at Antium, and that all sacred rites in the country towns of Italy, with all places of worship and divine images, were subject to the jurisdiction and authority of Rome. At Antium, accordingly, the gift was placed. And since points of religion were under consideration, the Caesar produced his recently deferred answer to the Flamen Dialis, Servius Maluginensis; and read a pontifical decree, according to which the Flamen, whenever attacked by illness, might at the discretion of the supreme pontiff absent himself for more than two nights, so long as it was not on days of public sacrifice nor oftener than twice in one year. The ruling thus laid down in the principate of Augustus showed that a year's absence and a provincial governorship were not for the flamens of Jupiter. Attention was also called to a precedent set by the supreme pontiff, Lucius Metellus; who had vetoed the departure of the Flamen, Aulus Postumius. Asia, therefore, was allotted to the consular next in seniority to Maluginensis. 4.12.  However, while Tiberius on the Rostra was pronouncing the panegyric upon his son, the senate and people, from hypocrisy more than impulse, assumed the attitude and accents of mourning, and exulted in secret that the house of Germanicus was beginning again to flourish. This incipient popularity, together with Agrippina's failure to hide her maternal hopes, hastened its destruction. For Sejanus, when he saw the death of Drusus passing unrevenged upon the murders, unlamented by the nation, grew bolder in crime, and, since his first venture had prospered, began to revolve ways and means of eliminating the children of Germanicus, whose succession was a thing undoubted. To distribute poison among the three was impossible; for their custodians were patterns of fidelity, Agrippina's chastity impenetrable. He proceeded, therefore, to declaim against her contumacy, and, by playing upon Augusta's old animosity and Livia's recent sense of guilt, induced them to carry information to the Caesar that, proud of her fruitfulness and confident in the favour of the populace, she was turning a covetous eye to the throne. In addition, Livia, with the help of skilled calumniators — one of the chosen being Julius Postumus, intimate with her grandmother owing to his adulterous connection with Mutilia Prisca, and admirably suited to her own designs through Prisca's influence over Augusta — kept working for the total estrangement from her grandson's wife of an old woman, by nature anxious to maintain her power. Even Agrippina's nearest friends were suborned to infuriate her haughty temper by their pernicious gossip. 4.16.  Nearly at the same date, the Caesar spoke on the need of choosing a flamen of Jupiter, to replace the late Servius Maluginensis, and of also passing new legislation. "Three patricians," he pointed out, "children of parents wedded 'by cake and spelt,' were nominated simultaneously; and on one of them the selection fell. The system was old-fashioned, nor was there now as formerly the requisite supply of candidates, since the habit of marrying by the ancient ritual had been dropped, or was retained in few families." — Here he offered several explanations of the fact, the principal one being the indifference of both sexes, though there was also a deliberate avoidance of the difficulties of the ceremony itself. — ". . . and since both the man obtaining this priesthood and the woman passing into the marital control of a flamen were automatically withdrawn from paternal jurisdiction. Consequently, a remedy must be applied either by a senatorial resolution or by special law, precisely as Augustus had modified several relics of the rough old world to suit the needs of the present." It was decided, then, after a discussion of the religious points, that no change should be made in the constitution of the flamenship; but a law was carried, that the flamen's wife, though under her husband's tutelage in respect of her sacred duties, should otherwise stand upon the same legal footing as any ordinary woman. Maluginensis' son was elected in the room of his father; and to enhance the dignity of the priests and increase their readiness to perform the ritual of the various cults, two million sesterces were voted to the Virgin Cornelia, who was being appointed to succeed Scantia; while Augusta, whenever she entered the theatre, was to take her place among the seats reserved for the Vestals.
2. Tacitus, Histories, 1.3.2 (1st cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
anger, divine Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145
antiquitas Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 179
arches, commemorative Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
asia Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145, 177, 179
astrologers, expulsions of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
asylum, right of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 179, 250
augurs and augury Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 146
augustus, divus Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
augustus, statues of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
augustus Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145, 177
auspices Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61, 146
bovillae Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
caermioniae Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 177, 179
caligula Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 240
campania Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 146
caninius gallus Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 223, 240
capitoline hill Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 223
civil wars Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61, 145, 223
claudius, antiquarianism of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 240
claudius, worship or worshipful treatment of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 240
commentarii, priests Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 146
confarreatio Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 177
cornelius lentulus, cn. (augur) Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 146
cornelius merula Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145
decline, of religion Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 192
decline, of senate Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 192
divus as title Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
dreams Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 240
drusus (son of tiberius) Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 147
effigies Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
emperor cult Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 177
expiation Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 223
fetiales Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
flamen dialis Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145, 146, 177, 223, 250
flamen of augustus, dialis Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 192
flaminica Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 192; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 177, 179
flattery Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
foreign cults Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
fortuna, fors fortuna, temple of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
fortuna, fortuna equestris, temple of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 147
fortuna Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 177
germanicus, posthumous honors for Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
germanicus, relationship with tiberius Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
germanicus, triumph of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61, 177
gold Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 147
governors Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145, 146
haruspices Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
histories, prodigies and omens in Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
impiety Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 240
infaustus Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 177
invidia, isis, cult of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
jews and judaism Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
julian gens Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
julio-claudian dynasty Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 240
julius caesar, c. Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
jupiter Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 179
jupiter optimus maximus Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
laetus Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
letters Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 147
livia, temples dedicated to Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 177
maiestas laws Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 192
memory, cultic, ancientness as driving principle of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 179
memory, cultic, decline and Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 223
memory, cultic, innovation and Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 179
memory, cultic, revival and Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 240
memory, cultic Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 177
metellus, l. Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145, 146
nero (emperor) Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
nero (son of germanicus) Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 177
otho Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
petra brothers Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 240
pisonian conspiracy Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
pontifex/pontifices Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 147, 250
pontifex maximus, emperor as Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145, 146
pontifex maximus Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145
postumius albinus, a. Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145, 146
prayer Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
precedents in religious decision-making Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 146, 179, 223
priests, (mis-)appointments Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 192
priests and priesthoods Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145, 146, 147
prodigies Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 223, 240
prophecy Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 223
provinces and provincials Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 179
quindecimviri Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 223
rhodes, as vehicle of cultural memory Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145
rhodes, conservatism of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61, 177, 179
ritual Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 192
sacrifice Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145
saevitia Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250
saturnalia, temple of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
sejanus, fortuna and Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 177
senate, failure of authority Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 192
senate, failure of expertise Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 192
senate, responsible for cultus deorum Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 192
senate Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 177, 179, 223, 240, 250
servius maluginensis Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145, 146, 147, 177
sibylline books Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 223
social war Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 223
suicide Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 145
temples, destruction of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 223
tiber Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
tiberius, emperor, undermines religion Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 192
tiberius, letters of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
tiberius, military campaigns of Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
tiberius, sibylline books and Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 223
tribunicia potestas Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 146, 147
triumphs' Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
triumphs Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 177
varus Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 61
vitellius Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 250