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Tiresias: The Ancient Mediterranean Religions Source Database



10588
Tacitus, Annals, 3.71.3
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Intertexts (texts cited often on the same page as the searched text):

5 results
1. Livy, History, 23.31.13, 37.51.1-37.51.2, 40.42.8-40.42.10 (1st cent. BCE - missingth cent. CE)

2. Tacitus, Annals, 2.32.3, 2.85.4, 3.58, 3.60-3.63, 3.64.3-3.64.4, 3.71.2, 4.12, 4.16.2, 11.15, 13.24.2, 15.47.2 (1st cent. CE - 2nd cent. CE)

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. 3.60.  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. 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.
3. Tacitus, Histories, 1.3.2 (1st cent. CE - 2nd cent. CE)

4. Servius, Commentary On The Aeneid, 8.552 (4th cent. CE - 5th cent. CE)

5. Valerius Maximus, Memorable Deeds And Sayings, 1.1.2



Subjects of this text:

subject book bibliographic info
aemilius regillus,m. Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
anger,divine Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 145
antiquitas Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 179
asia Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 145, 179
astrologers,expulsions of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
asylum,right of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 179, 250
augurium,no augur maximus Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
augurs and augury Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 146
augustus Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 145
auspices Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 146
caermioniae Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 179
caligula Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 240
campania Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 146
caninius gallus Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 223, 240
capitoline hill Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 223
chronology,ides Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
civil wars Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 145, 223
claudius,antiquarianism of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 240
claudius,worship or worshipful treatment of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 240
claudius marcellus,m.,consul vitio creatus Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
claudius marcellus,m.,consulship,abdication of Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
commentarii,priests Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 146
consuls,killed in battle Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
consuls,suffect Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
consuls Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 144
cornelius lentulus,cn. (augur) Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 146
cornelius merula Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 145
dreams Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 240
expiation Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 223
fabius maximus verrucosus,q.,augural college,alleged control of/augural science,alleged manipulation of Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
fabius maximus verrucosus,q.,marcellus,replaced as consul by Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
fetiales Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
flamen dialis Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 144, 145, 146, 223, 250
flamen martialis Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 144
flamen quirinalis Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 144
flamens,martialis Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
flamens,quirinalis Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
flaminica Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 179
flattery Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
foreign cults Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
gauls Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
germanicus,posthumous honors for Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
governors Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 144, 145, 146
haruspices Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
histories,prodigies and omens in Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
impiety Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 240
invidia,isis,cult of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
jews and judaism Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
julio-claudian dynasty Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 240
jupiter Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 179
laetus Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
memory,cultic,ancientness as driving principle of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 179
memory,cultic,decline and Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 223
memory,cultic,innovation and Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 179
memory,cultic,revival and Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 240
metellus,l. Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 144, 145, 146
nero (emperor) Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
nobles/ nobilitas Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
otacilius crassus,t. Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
otho Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
petra brothers Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 240
pisonian conspiracy Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
pontifex/pontifices Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
pontifex maximus,emperor as Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 145, 146
pontifex maximus Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 144, 145
postumius albinus,a. Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 144, 145, 146
postumius albinus,l. Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
praetors Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 144
precedents in religious decision-making Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 146, 179, 223
priests and priesthoods Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 144, 145, 146
proconsuls Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 144
prodigies Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 223, 240
prophecy Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 223
provinces and provincials Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 179
quindecimviri Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 223
rhodes,as vehicle of cultural memory Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 144, 145
rhodes,conservatism of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 179
sacrifice Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 145
saevitia Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
senate Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 179, 223, 240, 250
servius maluginensis Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 144, 145, 146
sibylline books Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 223
social war Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 223
suicide Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 145
temples,destruction of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 223
thunder Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
tiberius,sibylline books and Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 223
tribunicia potestas' Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 146
vitellius Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 250
vitio creatus or factus,consuls Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271
vitium,at elections Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 271