Tiresias: The Ancient Mediterranean Religions Source Database

10588

Tacitus, Annals, 4.16

Sub idem tempus de flamine Diali in locum Servi Maluginensis defuncti legendo, simul roganda nova lege disseruit Caesar. nam patricios confarreatis parentibus genitos tres simul nominari, ex quis unus legeretur, vetusto more; neque adesse, ut olim, eam copiam, omissa confarreandi adsuetudine aut inter paucos retenta (pluresque eius rei causas adferebat, potissimam penes incuriam virorum feminarumque; accedere ipsius caerimoniae difficultates quae consulto vitarentur) et quoniam exiret e iure patrio qui id flamonium apisceretur quaeque in manum flaminis conveniret. ita medendum senatus decreto aut lege, sicut Augustus quaedam ex horrida illa antiquitate ad praesentem usum flexisset. igitur tractatis religionibus placitum instituto flaminum nihil demutari: sed lata lex qua flaminica Dialis sacrorum causa in potestate viri, cetera promisco feminarum iure ageret. et filius Maluginensis patri suffectus. utque glisceret dignatio sacerdotum atque ipsis promptior animus foret ad capessendas caerimonias decretum Corneliae virgini, quae in locum Scantiae capiebatur, sestertium viciens, et quotiens Augusta theatrum introisset ut sedes inter Vestalium consideret. 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both the man obtaining this priesthood and the woman passing into the marital control of a flamen were automatically withdrawn from paternal jurisdiction.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. <

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

7 results
1. Cicero, On Divination, 1.92, 1.95 (2nd cent. BCE - 1st cent. BCE) 1.92. Etruria autem de caelo tacta scientissume animadvertit eademque interpretatur, quid quibusque ostendatur monstris atque portentis. Quocirca bene apud maiores nostros senatus tum, cum florebat imperium, decrevit, ut de principum filiis x ex singulis Etruriae populis in disciplinam traderentur, ne ars tanta propter tenuitatem hominum a religionis auctoritate abduceretur ad mercedem atque quaestum. Phryges autem et Pisidae et Cilices et Arabum natio avium significationibus plurimum obtemperant, quod idem factitatum in Umbria accepimus. 1.95. Quis vero non videt in optuma quaque re publica plurimum auspicia et reliqua dividi genera valuisse? Quis rex umquam fuit, quis populus, qui non uteretur praedictione divina? neque solum in pace, sed in bello multo etiam magis, quo maius erat certamen et discrimen salutis. Omitto nostros, qui nihil in bello sine extis agunt, nihil sine auspiciis domi habent auspicia ; externa videamus: Namque et Athenienses omnibus semper publicis consiliis divinos quosdam sacerdotes, quos ma/nteis vocant, adhibuerunt, et Lacedaemonii regibus suis augurem adsessorem dederunt, itemque senibus (sic enim consilium publicum appellant) augurem interesse voluerunt, iidemque de rebus maioribus semper aut Delphis oraclum aut ab Hammone aut a Dodona petebant. 1.92. Again, the Etruscans are very skilful in observing thunderbolts, in interpreting their meaning and that of every sign and portent. That is why, in the days of our forefathers, it was wisely decreed by the Senate, when its power was in full vigour, that, of the sons of the chief men, six should be handed over to each of the Etruscan tribes for the study of divination, in order that so important a profession should not, on account of the poverty of its members, be withdrawn from the influence of religion, and converted into a means of mercenary gain. On the other hand the Phrygians, Pisidians, Cilicians, and Arabians rely chiefly on the signs conveyed by the flights of birds, and the Umbrians, according to tradition, used to do the same. [42] 1.95. But who fails to observe that auspices and all other kinds of divination flourish best in the best regulated states? And what king or people has there ever been who did not employ divination? I do not mean in time of peace only, but much more even in time of war, when the strife and struggle for safety is hardest. Passing by our own countrymen, who do nothing in war without examining entrails and nothing in peace without taking the auspices, let us look at the practice of foreign nations. The Athenians, for instance, in every public assembly always had present certain priestly diviners, whom they call manteis. The Spartans assigned an augur to their kings as a judicial adviser, and they also enacted that an augur should be present in their Council of Elders, which is the name of their Senate. In matters of grave concern they always consulted the oracle at Delphi, or that of Jupiter Hammon or that of Dodona.
2. Cicero, Pro Caelio, 34 (2nd cent. BCE - 1st cent. BCE)
3. Josephus Flavius, Jewish Antiquities, 18.65-18.84 (1st cent. CE - 1st cent. CE) 18.65. 4. About the same time also another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome. I will now first take notice of the wicked attempt about the temple of Isis, and will then give an account of the Jewish affairs. 18.66. There was at Rome a woman whose name was Paulina; one who, on account of the dignity of her ancestors, and by the regular conduct of a virtuous life, had a great reputation: she was also very rich; and although she was of a beautiful countece, and in that flower of her age wherein women are the most gay, yet did she lead a life of great modesty. She was married to Saturninus, one that was every way answerable to her in an excellent character. 18.67. Decius Mundus fell in love with this woman, who was a man very high in the equestrian order; and as she was of too great dignity to be caught by presents, and had already rejected them, though they had been sent in great abundance, he was still more inflamed with love to her, insomuch that he promised to give her two hundred thousand Attic drachmae for one night’s lodging; 18.68. and when this would not prevail upon her, and he was not able to bear this misfortune in his amours, he thought it the best way to famish himself to death for want of food, on account of Paulina’s sad refusal; and he determined with himself to die after such a manner, and he went on with his purpose accordingly. 18.69. Now Mundus had a freed-woman, who had been made free by his father, whose name was Ide, one skillful in all sorts of mischief. This woman was very much grieved at the young man’s resolution to kill himself, (for he did not conceal his intentions to destroy himself from others,) and came to him, and encouraged him by her discourse, and made him to hope, by some promises she gave him, that he might obtain a night’s lodging with Paulina; 18.71. She went to some of Isis’s priests, and upon the strongest assurances [of concealment], she persuaded them by words, but chiefly by the offer of money, of twenty-five thousand drachmae in hand, and as much more when the thing had taken effect; and told them the passion of the young man, and persuaded them to use all means possible to beguile the woman. 18.72. So they were drawn in to promise so to do, by that large sum of gold they were to have. Accordingly, the oldest of them went immediately to Paulina; and upon his admittance, he desired to speak with her by herself. When that was granted him, he told her that he was sent by the god Anubis, who was fallen in love with her, and enjoined her to come to him. 18.73. Upon this she took the message very kindly, and valued herself greatly upon this condescension of Anubis, and told her husband that she had a message sent her, and was to sup and lie with Anubis; so he agreed to her acceptance of the offer, as fully satisfied with the chastity of his wife. 18.74. Accordingly, she went to the temple, and after she had supped there, and it was the hour to go to sleep, the priest shut the doors of the temple, when, in the holy part of it, the lights were also put out. Then did Mundus leap out, (for he was hidden therein,) and did not fail of enjoying her, who was at his service all the night long, as supposing he was the god; 18.75. and when he was gone away, which was before those priests who knew nothing of this stratagem were stirring, Paulina came early to her husband, and told him how the god Anubis had appeared to her. Among her friends, also, she declared how great a value she put upon this favor 18.76. who partly disbelieved the thing, when they reflected on its nature, and partly were amazed at it, as having no pretense for not believing it, when they considered the modesty and the dignity of the person. 18.77. But now, on the third day after what had been done, Mundus met Paulina, and said, “Nay, Paulina, thou hast saved me two hundred thousand drachmae, which sum thou sightest have added to thy own family; yet hast thou not failed to be at my service in the manner I invited thee. As for the reproaches thou hast laid upon Mundus, I value not the business of names; but I rejoice in the pleasure I reaped by what I did, while I took to myself the name of Anubis.” 18.78. When he had said this, he went his way. But now she began to come to the sense of the grossness of what she had done, and rent her garments, and told her husband of the horrid nature of this wicked contrivance, and prayed him not to neglect to assist her in this case. So he discovered the fact to the emperor; 18.79. whereupon Tiberius inquired into the matter thoroughly by examining the priests about it, and ordered them to be crucified, as well as Ide, who was the occasion of their perdition, and who had contrived the whole matter, which was so injurious to the woman. He also demolished the temple of Isis, and gave order that her statue should be thrown into the river Tiber; 18.81. 5. There was a man who was a Jew, but had been driven away from his own country by an accusation laid against him for transgressing their laws, and by the fear he was under of punishment for the same; but in all respects a wicked man. He, then living at Rome, professed to instruct men in the wisdom of the laws of Moses. 18.82. He procured also three other men, entirely of the same character with himself, to be his partners. These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to send purple and gold to the temple at Jerusalem; and when they had gotten them, they employed them for their own uses, and spent the money themselves, on which account it was that they at first required it of her. 18.83. Whereupon Tiberius, who had been informed of the thing by Saturninus, the husband of Fulvia, who desired inquiry might be made about it, ordered all the Jews to be banished out of Rome; 18.84. at which time the consuls listed four thousand men out of them, and sent them to the island Sardinia; but punished a greater number of them, who were unwilling to become soldiers, on account of keeping the laws of their forefathers. Thus were these Jews banished out of the city by the wickedness of four men.
4. Suetonius, Claudius, 11.2 (1st cent. CE - 2nd cent. CE)
5. Suetonius, Tiberius, 36 (1st cent. CE - 2nd cent. CE)
6. Tacitus, Annals, 1.73.1, 3.6, 3.58.1, 3.71.2, 4.1.2, 4.14.2, 4.15.3, 11.15 (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. 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! 3.58.1.  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.
7. Cassius Dio, Roman History, 60.5.2 (2nd cent. CE - 3rd cent. CE) 60.5.2.  His grandmother Livia he not only honoured with equestrian contests but also deified; and he set up a statue to her in the temple of Augustus, charging the Vestal Virgins with the duty of offering the proper sacrifices, and he ordered that women should use her name in taking oaths.

Subjects of this text:

subject	book bibliographic info
actors	Mueller (2002), Roman Religion in Valerius Maximus, 205
adultery	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
aesculapius	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174
antiquitas	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174
asia	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174
assemblies,popular	Talbert (1984), The Senate of Imperial Rome, 435
asylum,right of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174
augurs and augury	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
augustus	Mueller (2002), Roman Religion in Valerius Maximus, 205
censors and census	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
cherusci	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
claudianum,sc (no.,(no.	Talbert (1984), The Senate of Imperial Rome, 435
claudius,antiquarianism of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
claudius,censorship of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
confarreatio	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
cornelia de falsis,lex	Talbert (1984), The Senate of Imperial Rome, 435
cos	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174
decline,of religion	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 192
decline,of senate	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 192
emperor,,relationship	Talbert (1984), The Senate of Imperial Rome, 435
flamen dialis	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174, 249; Talbert (1984), The Senate of Imperial Rome, 435
flamen of augustus,dialis	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 192
flaminica	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 192
greeks	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174
haruspices	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
horace	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
juno	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174
kings	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
laetus	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
lex	Talbert (1984), The Senate of Imperial Rome, 435
libonianum,sc	Talbert (1984), The Senate of Imperial Rome, 435
livia,temples dedicated to	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174
livia	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
livia (wife of augustus)	Mueller (2002), Roman Religion in Valerius Maximus, 205
ludi,florales	Mueller (2002), Roman Religion in Valerius Maximus, 205
macedonianum,sc	Talbert (1984), The Senate of Imperial Rome, 435
maiestas laws	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 192
memory,cultic,decline and	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
memory,cultic	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174
messalina	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
mithridatic wars	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174
omens	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
oratio	Talbert (1984), The Senate of Imperial Rome, 435
orphitianum,sc	Talbert (1984), The Senate of Imperial Rome, 435
parthia	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
pegasianum,sc	Talbert (1984), The Senate of Imperial Rome, 435
priests,(mis-)appointments	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 192
rhodes,as vehicle of cultural memory	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174, 249
ritual	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 192
sacrifice'	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
samos	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174
senate,failure of authority	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 192
senate,failure of expertise	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 192
senate,in latin and greek,,legislation	Talbert (1984), The Senate of Imperial Rome, 435
senate,responsible for cultus deorum	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 192
senate	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174
senatus consultum	Talbert (1984), The Senate of Imperial Rome, 435
silanianum,sc	Talbert (1984), The Senate of Imperial Rome, 435
silius	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 249
tertullianum,sc	Talbert (1984), The Senate of Imperial Rome, 435
tiberius,,puts proposals	Talbert (1984), The Senate of Imperial Rome, 435
tiberius,emperor,undermines religion	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 192
tiberius,temples of	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 174
trebellianum,sc	Talbert (1984), The Senate of Imperial Rome, 435
turpillianum,sc	Talbert (1984), The Senate of Imperial Rome, 435